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Entering the Priesthood and Making a Vow 1. Introduction Nichiren Daishonin began his practice at Seichoji Temple near his birthplace of Kominato in the first year of Tempuku (1233) when he was twelve years old. At that time, the Daishonin was called Zennichi-maro. From the time he arrived at Seichoji Temple, he studied reading and writing, focusing on Buddhist scriptures, and also studied general subjects. His seniors Joken-bo and Gijo-bo instructed him. The Daishonin received the tonsure under his master, Dozen-bo, when he was 16 years old. He was given the priestly name, Zesho-bo Rencho. In 1239, when the Daishonin was eighteen years old, he departed Seichoji Temple to visit the various provinces in Japan to study Buddhism and thus, carry out his vow. He stated: I visited various provinces and temples such as Kamakura, Kyoto, Eizan, Onjoji, Koya, and Ten’noji, in order to learn the teachings of Buddhism. (Gosho, p. 1256) His journey lasted fourteen years, finishing in the fifth year of Kencho (1253), the year True Buddhism was established. During that time he read many Buddhist scriptures and studied the doctrines of numerous sects in order to grasp the essence of Buddhism. 2. The Significance of Study There were three reasons why the Daishonin carried out an extensive study of Buddhism after he entered the priesthood. (1) He doubted the validity of the esoteric Buddhism practiced in the Tendai and Shingon sects. The Retired Emperor instructed the priests practicing esoteric Buddhism in the Tendai and Shingon sects to pray for peace in the nation; however, the calamity of revolt within the domain, disturbances in the heavens, and disasters on earth were continuously occurring. The Daishonin had doubts because of these pitiful results. (2) He had doubts arising from the evil appearance of the Nembutsu believers at the time of their death. Nembutsu was widely embraced and revered during Nichiren Daishonin’s lifetime. The physical appearance of the believers on their deathbeds revealed that they had fallen into Hell. The Daishonin stated in the Gosho, “On Nembutsu Believers Falling into the Hell of Incessant Suffering” (Tose Nembutsu-sha Mugen Jigoku-ji): It was inexplicable why the Nembutsu high ranking priests and great patrons died from serious diseases accompanied by virulent sores and mental illness. I heard and knew that senior Nembutsu priests such as Zen’e, Ryukan, Shoko, Sassho, Namu, and Shinko, died from a fatal sickness with virulent sores and insanity. We have no idea how many Nembutsu believers have died in a state of severe mental anguish. (Gosho, p. 314) This was a grave doubt the Daishonin harbored during the time he was still using his priestly name of Zesho-bo Rencho. (3) He had doubts stemming from the fact that there were too many Buddhist sects. Nichiren Daishonin stated in “Repaying Debts of Gratitude” (Ho’on-sho): When we look at the world, we find each of the various sects saying, "We are the one, we are the one!" But within a nation, there can be only one man who is sovereign. If two men try to be sovereign, the country will know no peace. Likewise, if one house has two masters, it will surely face destruction. Must it not be the same with the sutras? Among the various sutras, there must be one that is the monarch of all. Yet the ten sects and seven sects I have mentioned all argue with each other over which of the sutras it is and can reach no consensus. It is as though seven men or ten men were all trying to be the monarch of a single nation. (Gosho, p. 1000; MW-4, p. 175) The Daishonin believed that there could be only one denomination that conveyed the true intention of Shakyamuni Buddha’s teachings. The sutra upon which this denomination would be based must be the ultimate correct teaching. We believe that to dispel these three doubts was the Daishonin’s main purpose for his study and practice. 3. Entering the Priesthood and Making a Vow. Nichiren Daishonin stated: Since I was a small child, I have focused my mind on study. I prayed to Bodhisattva Space Repository (Kokuzo), asking to become the wisest person in all Japan. I made this vow when I was twelve years old. (Gosho, p. 1077) Sixty-seventh High Priest Nikken Shonin said: The name Bodhisattva Space Repository (Kokuzo) itself manifests the five elements of earth, water, fire, wind, and space. Space encompasses earth, water, fire, and wind. The ultimate reality, which manifests activity in the state of emptiness (ku), is the true entity of the universe and all phenomena. Therefore, regarding the body of the Buddha of the Infinite Past of kuon-ganjo, the Daishonin explained enlightenment, which is the five elements, the intrinsic entity of earth, water, fire, wind, and space. He discussed this in the important Gosho, “The Teaching Judged and Approved by all Buddhas of the Three Existences” (Sokanmon sho) written in the tenth month of the second year of Koan (1279). The Daishonin states: At the beginning of the age of five hundred dust particle kalpas ago (gohyaku-jindengo), I realized that my body was composed of the five elements of earth, water, fire, wind, and space (ku), and I attained instant enlightenment. (Gosho, p.1419) Indeed like his name, Bodhisattva Space Repository (Kokuzo) took the important role of functioning as an inducement to reveal to the Daishonin his enlightenment from the Infinite Past of kuon-ganjo. From the standpoint of his temporary state as a common mortal who studies and practices Buddhism, the Daishonin prayed to Bodhisattva Space Repository (Kokuzo), asking to become the wisest person. (Dai-Nichiren, May 2002) 4. The Meaning of “Wisest Person” Let’s discuss Nichiren Daishonin’s vow, to become “the wisest person in Japan.” This does not signify the typical, mundane meaning of the expression “wisest person.” The Daishonin stated: One who can, according to the time, discern without the slightest error what is vital both for oneself and for the country is a person of wisdom. (Gosho, p. 909; MW-5, p. 180) The Daishonin determined this “person of wisdom” to be one who propagates Buddhism correctly in order to lead the people to enlightenment and establish peace in the nation. He also said: A wise man is so called because he corrects others' mistaken views. (Gosho, p. 1130; MW-5, p. 216) Moreover he stated: What can we say, then, of persons who are devoting themselves to Buddhism? Surely they should not forget the debts of gratitude they owe to their parents, their teachers, and their country. But if one intends to repay these great debts of gratitude, he can hope to do so only if he studies and masters the Buddhist teachings, becoming a person of wisdom. (Gosho, p. 999; MW-4, p. 171) In short, the “person of wisdom” referred to in the Daishonin’s vow signifies the person who, based on the teachings of True Buddhism, will repay his debts of gratitude to the entire world through shakubuku, in order to attain enlightenment for himself, lead others, and secure the peace of the land through the propagation of True Buddhism. 5. Entering the Priesthood and the Eight Phases of a Buddha’s Existence Nichiren Daishonin stated in “On Refuting Shingon”: A Buddha who preaches among the people demonstrates the Eight Phases of a Buddha’s Existence. Who is his parent? What is his surname? If he [Mahavairochana Buddha (Dainichi Nyorai)] is called the Buddha of the Saha world, this goes against the teachings of the sutras, which state that there are not two Buddhas in the world and there are not two sovereigns in the nation. (Gosho, p. 615) The Buddha who appears in the Saha world always manifests eight successive phases. They are: (1) descending from Heaven, (2) entering his mother’s womb, (3) emerging from his mother’s womb, (4) renouncing the world, (5) conquering devils, (6) attaining enlightenment, (7) turning the wheel of the Law and (8) entering nirvana. On the other hand a Buddha who does not manifest the eight successive phases in the Saha world is only a theoretical Buddha in the sutra. He will not lead the people to enlightenment. Shakyamuni Buddha was the Buddha who appeared in the Saha world, entered the priesthood, and demonstrated his practice. Nichiren Daishonin received the transmission of the Lotus Sutra from Shakyamuni through T’ien-t’ai and Dengyo. He showed the actual proof of studying Buddhism. Then, he taught the people. If the Daishonin had not displayed this actual proof, he couldn’t have led the people to awaken to their capacities through theoretical and documentary proof. The founders of many new religions create their own doctrines from scratch, while the founders of the other Buddhist sects arbitrarily establish their teachings based on their own biased views. The teachings of the Daishonin’s Buddhism, however, lead the people based on the transmission of Buddhism and the true significance of the sutra. Therefore, it was very important for the Daishonin to demonstrate the actual proof of entering the priesthood and studying at the various schools. 6. The Purpose of Entering the Priesthood On the Essential Teaching of Nichiren Shoshu (Nichiren Shoshu Yogi) states the following regarding the significance of the Daishonin’s tonsure: People in general assume that the Daishonin corroborated his belief that the Lotus Sutra was the ultimate teaching of the absolute truth of Buddhism after he had studied Buddhism at the various schools and the temples. But this is not true. The Daishonin already possessed the entity of the Mystic Law of the Lotus Sutra within his life when he made his advent into this world. His journey and study at the various schools were merely to confirm his conviction from the standpoint of a common mortal and to obtain documentary evidence that the Lotus Sutra is the ultimate teaching. (Yogi, p. 132) The Daishonin states: The wise man who works to propagate the five characters of Myoho-Renge-Kyo, no matter how lowly his station, should be looked upon as a manifestation of Bodhisattva Jogyo, or perhaps as an envoy of Shakyamuni Buddha. (Gosho, p. 1413; MW-6, p. 192) The purpose of his vow and study was to confirm his status as “the reincarnation of Bodhisattva Jogyo” who propagated the five characters of the Mystic Law, Myoho-Renge-Kyo, the essence of the Lotus Sutra, in order to save the people in the Latter Day of the Law. The Daishonin’s purpose of taking the tonsure and studying was to verify, based on theoretical and documentary proof, that the heretical sects that violated the correct Law of Buddhism were the source of all calamities. These two points demonstrate the true significance and purpose of the Daishonin’s tonsure and his vow to become the wisest person in all Japan. 7. Conclusion As the disciples and believers of Nichiren Daishonin, let’s seriously study and practice True Buddhism for both ourselves and others with the conviction and determination to lead all people to enlightenment. From the bottom of my heart, I ask all of you to exert yourselves toward the “750th Anniversary of Revealing the Truth and Upholding Justice through the Submission of the Rissho ankoku-ron” in 2009. |