Guidance from Sixty-eighth High Priest Nichinyo Shonin On the Occasion of the October Kosen-rufu Shodai Ceremony
October 5, 2008
Reception Hall, Head Temple Taisekiji
On the occasion of the October Kosen-rufu Shodai Ceremony, conducted today at the Head Temple, I would like to express my heartfelt appreciation to the large number of participants in attendance, including those who are on their chapter tozan.
We have entered the month of October in this “Year of Great Advancement,” with three months remaining before the end of the year. I imagine you must be devoting yourselves day and night to achieve your shakubuku goals.
At the previous Shodai Ceremony, I briefly discussed the shakubuku status of the chapters across the country after this year's Kick-off Meetings. After the Kick-off meetings, we had great waves of shakubuku, and more chapters have already achieved their shakubuku goals. I am very pleased to learn that the members of each chapter are earnestly devoting themselves to practice shakubuku, based on the unity between priesthood and laity, with the spirit of itai doshin.
As you are aware, this is the month when the Daishonin established the Dai-Gohonzon of the High Sanctuary of the Essential Teaching—the long-cherished purpose of his advent into this world. The Gosho, “On Persecutions Befalling the Buddha” (“Shonin gonan-ji”), written on October 1 in the second year of Koan (1279) reads:
Now, in the second year of Koan (1279), it is twenty-seven years since I first proclaimed the true teaching. It took the Buddha forty-odd years, the Great Teacher Tiantai thirty-odd years, and the Great Teacher Dengyo twenty-odd years to accomplish the purpose of their advent. The great and severe persecutions that befell them during those years are indescribable. I, Nichiren, have already discussed this matter with you. It has taken me twenty-seven years.(Gosho, p. 1396; cf. MW-1, p. 239)
As the Daishonin teaches, in the month of October in the second year of Koan (1279), he privately announced to the Buddhist parishioners, including Shijo Kingo, that the time had finally arrived to establish the Dai-Gohonzon of the High Sanctuary of the Essential Teaching, the purpose of his advent. Thus, in the midst of the Atsuhara persecution, he established the Dai-Gohonzon of the High Sanctuary of the Essential Teaching on October 12 in the second year of Koan (1279).
During the Atsuhara persecution, peasants of low social status in Atsuhara Village in Fuji District, including a believer named Jinshiro, were all at the early stages of taking faith. They followed the Daishonin's teaching of “willing to give one's life to propagate the Law,” despite this life-threatening persecution. The Daishonin saw these peasant farmers carry through with indomitable faith at the cost of their own lives, in order to protect the true Law. He deeply felt that the time had come for the establishment of the ultimate entity of the mystic Law of the sowing of the true cause in the Latter Day of the Law. Then, he finally established the Dai-Gohonzon of the High Sanctuary of the Essential Teaching. This very Gohonzon is the supreme object of worship in the entire world. The Daishonin teaches in “The True Object of Worship” (“Kanjin no honzon-sho”):
Now is when the Bodhisattvas of the Earth will appear, here in this country, and establish the supreme object of worship on earth. It depicts Shakyamuni Buddha of the Essential Teaching attending the True Buddha.(Gosho, p. 661; cf.. MW-1, p. 81)
In this Gosho passage, the Daishonin refers to the “Bodhisattvas of the Earth.” He also mentions “Shakyamuni Buddha of the Essential Teaching attending the True Buddha.” What True Buddha is he referring to? From this passage, it is obvious that it is not Shakyamuni Buddha of the Buddhism of the harvest of the true effect.
The Buddha that the Daishonin is referring to as the “Bodhisattvas of the Earth” is precisely the Buddha of the oneness of the person and the Law, who possesses the mystic Law from the infinite past of kuon-ganjo. It is the inner realization of the True Buddha of kuon-ganjo, the founder Nichiren Daishonin himself, who appeared in the Latter Day of the Law.
Accordingly, the True Buddha of the infinite past of kuon-ganjo is the Gohonzon, which will manifest and be established in the Latter Day of the Law. Therefore, it is truly “the supreme object of worship in the entire world.” The Twenty-sixth High Priest Nichikan Shonin teaches in his Exegesis on the “True Object of Worship” (“Kanjin no honzon-sho” mondan):
The Gohonzon of the High Sanctuary of the Essential Teaching, inscribed in the second year of Koan (1279), is the ultimate, the absolute, and the final cause of the Daishonin's advent. It is the greatest among the Three Great Secret Laws and the supreme object of worship in the entire world.(Mondan, p. 197)
It is said that the Dai-Gohonzon of the High Sanctuary of the Essential Teaching is the ultimate purpose of the Daishonin's advent into this world. In his exegesis, Nichikan Shonin also expounds on the merit of the Dai-Gohonzon:
The merit of this Gohonzon is infinite and immeasurable, and it possesses mystic functions that are broad and deep. Therefore, for those who believe in this Gohonzon and chant Nam-Myoho-Renge-Kyo even for a while, no prayer shall go unanswered, no sin will be uneradicated, no fortune will fail to come, and no truth will fail to become evident. It is just as the Great Teacher Miao-le stated: “When one has a relation with the correct object of worship, one will be able to gain immeasurable benefits.” It is the purpose of the Buddha's advent into this world, the greatest of the Three Great Secret Laws of the Essential Teaching, the true entity of the Buddhism of the sowing in the Latter Day of the Law, and the clear proof of the practitioner of the Lotus Sutra.(ibid., p. 189)
As Nichikan Shonin teaches, if we take faith with no doubt and devote ourselves single-mindedly to practice for oneself and others based on the Dai-Gohonzon of the High Sanctuary of the Essential Teaching, we will surely receive the great benefit of transforming earthly desires into enlightenment.
On the other hand, if we look at the world today, we can see that the conditions of Japan and the rest of the world literally mirror those of the evil age of the Latter Day of the Law. I think we all know that many people are struggling with confusion, agony, and adversity. They feel insecure because of the uncertainty of life and have no time to be complacent.
The biggest cause for such confusion and suffering is the evil influence of slander of the true Law, just as the Daishonin indicated in the Rissho ankoku-ron. Thus, if one honestly discards heretical teachings and instead takes faith in the true Law of Nichiren Daishonin, one will be able to attain true happiness for the first time.
The secret Law that can save all living beings in the Latter Day of the Law is none other than the supreme Law of the Three Great Secret Laws, the Dai-Gohonzon of the High Sanctuary of the Essential Teaching. We must sincerely hope that more people will take faith in the Dai-Gohonzon and receive the boundless benefits of the mystic Law, by transforming the three paths of earthly desires, karma, and suffering into the three virtues of the property of the Law, wisdom, and emancipation. It is the great mission of both priesthood and laity to put this wish into action, and carry through with our practice for the achievement of kosen-rufu throughout the world. This is the will of the Daishonin and is also our responsibility.
Furthermore, because the people in the Latter Day of the Law are those without the seed of Buddhahood, they will not pursue the Law by themselves. Thus, it is vital that we take the initiative to reach others in a proactive manner and teach them the Daishonin's Buddhism.
The Daishonin expounds in “Letter to Lord Nambu Rokuro Sanenaga” (“Nambu rokuro dono-gosho”):
If you do not disturb a sleeping lion, it will not roar. If you do not drop a log into a swiftly flowing river, the surface of the water will not ripple. If you do not refute others’ erroneous ideas, you will not encounter various difficulties. If a priest or a lay believer sees those who slander the true Law but does nothing about it, there may not be an immediate effect, but in the future, there is no doubt that such a person will fall into the hell of incessant suffering. (Gosho, p. 463)
When we try to understand the Daishonin's true intent between the lines of this important Gosho passage, we will realize that the most essential point for the achievement of our goal is to courageously take action and do shakubuku despite any obstacle.
It is true that if one sits and meditates, no obstacles will arise, and one may be able to lead a peaceful life. But, such behavior is not only wasting one's precious life, but also going against the Daishonin's true intention. As a result, one will not be able to receive benefits.
The Daishonin teaches in “Questions and Answers on Embracing the Lotus Sutra” (“Jimyo hokke mondo-sho”):
If the Law that one embraces is supreme, then the person who embraces it must accordingly be foremost among all others.(Gosho, p. 298; MW-5, p. 32)
Those who uphold the supreme Gohonzon in the entire world will be able to obtain the supreme happiness in the entire world. Furthermore, one must not to keep one's immeasurable benefits all to oneself. We must share the teaching of the great benefits of the Dai-Gohonzon to others, who suffer from the evil of slandering the true Law. Then, we must practice this supreme Buddhism together with them, in order to build truly happy lives.
The Daishonin teaches in “A Ship to Cross the Sea of Suffering” (“Shiichi shiro dono-gosho”):
Making the crossing over the ocean of life and death can only be achieved on the vessel of Nam-Myoho-Renge-Kyo.(Gosho, p.1555; cf. MW-1, p. 10)
I would like to conclude my address today by sincerely praying that you will follow these golden words and exert yourselves in the practice of the true Law toward the achievement of your goals. For the remaining three months of this year, have the firm belief that if you try it, you can do it!