Oko Sermon
Reverend Shogu Kimura
June, 2009
The Mission of the Bodhisattvas of the Earth
The priests and lay believers of Nichiren Shoshu are exerting their utmost efforts, day and night, to achieve the objective set forth by our High Priest to “Double the Number of the Bodhisattvas of the Earth.” The Bodhisattvas of the Earth refer to us, the priests and lay believers of Nichiren Shoshu. We are associated with the Bodhisattvas of the Earth who were directly taught by the Buddha and who were entrusted by Shakyamuni with the mission to propagate the Lotus Sutra in the Latter Day of the Law. Today, we are embracing and upholding the correct principles of true Buddhism.
This month, let us gain a true understanding of the mission of the Bodhisattvas of the Earth and pledge to advance with ever more devotion toward achieving the objective of doubling their number.
The Bodhisattvas of the Earth refer to the bodhisattvas, as innumerable as the sand particles of sixty-thousand Ganges Rivers, who appear only within eight chapters of the Lotus Sutra: from the Emerging from the Earth (Jūji yujutsu; fifteenth) chapter to the Entrustment (Zokurui; twenty-second) chapter. Because they emerged from the ground, they are called the “Bodhisattvas of the Earth.” In the Gosho, “The True Object of Worship” (“Kanjin no honzon-sho”), the Daishonin wrote:
The Bodhisattvas of the Earth were the first disciples of Lord Shakyamuni when he attained enlightenment in the remotest past. (Gosho, p. 660-661; MW-1, p. 80)
The Daishonin explains that Shakyamuni began his devotion to Buddhist practices in the inconceivably remote past of kuon, transcending all time. The bodhisattvas who came forth from the thousand realms of the earth had immediately become his disciples at that initial point. The Daishonin reveals the karmic bond between the master and disciples existing from the inconceivably remote past of kuon. However, the Daishonin also points out that, considering the fact that they were Shakyamuni’s disciples from the inconceivably remote past of kuon, the Bodhisattvas of the Earth were blatantly lacking in courtesy and propriety towards their master.
The Daishonin explains that the Bodhisattvas of the Earth were nowhere to be found at the significant juncture when Shakyamuni—who had entered the priesthood at 19—attained enlightenment at the age of 30 and expounded the Law to the masses for the first time. In addition, they did not appear even once in any of the sutras that he expounded over more than forty years, from the time of the Flower Garland Sutra (Kegon-kyo), extending through the preaching of the Great Sutra on the Perfection of Wisdom (Hannya-kyō). Furthermore, the Bodhisattvas of the Earth did not come forth when Shakyamuni entered nirvana in the grove of sal trees.
The only time when the Bodhisattvas of the Earth made their appearance was during the Ceremony in the Air of the Lotus Sutra. Even in this sutra, they did not emerge during the first fourteen chapters, from the Introduction (Jo; first) chapter to the Peaceful Practices (Anrakugyō; fourteenth) chapter. They finally came forth at the stage when the essential teaching was expounded. They remained seated for the duration of the next eight chapters—through the Entrustment (Zokurui; twenty-second) chapter—and then, once again, they returned to the earth from where they emerged. Thus, based on this description, it is apparent that they were not present for the remaining six chapters of the essential teaching, from the Bodhisattva Medicine King (Yakuō; twenty-third) chapter to the end of the Lotus Sutra.
Why did the Bodhisattvas of the Earth make their appearance only during theses eight chapters of the essential teaching? I will briefly explain the details of the events that led up to the emergence from the ground of the Bodhisattvas of the Earth.
In the Teachers of the Law (Hosshi; tenth) chapter of the Lotus Sutra and thereafter, Shakyamuni reveals how important it would be to propagate the Law and how profound the benefits of doing so would be in the Latter Day of the Law, two thousand years following his death. Shakyamuni encourages the attendees in this way, but since most of the individuals in the audience were well aware of the real difficulties of propagating the Lotus Sutra, they became seized with fear. Meanwhile, a group of bodhisattvas who came from a distant realm steps forth and asks to be charged with the task of propagating the Lotus Sutra in the saha world following Shakyamuni’s death, in the Latter Day of the Law. However, Shakyamuni immediately rejects this request and says:
Leave off, good men! You cannot possibly endure the responsibility of propagating the Lotus Sutra. (Hokekyo, p. 408)
He continues:
…in this saha world of mine there are bodhisattvas and mahasattvas who are as numerous as the sands of sixty thousand Ganges, and each of these bodhisattvas has a retinue equal to the sands of sixty thousand Ganges. After I have entered extinction these persons will be able to protect, read, recite and widely preach this sutra.
(Hokekyo, p. 408; The Lotus Sutra, Watson, pp. 212-213)
As soon as Shakyamuni spoke these words, the entire saha world trembled and split open. Out of this vast earth emerged forth immeasurable thousands, ten thousands, and millions of bodhisattvas. They all appeared at the same time, and they were as numerous as the sand particles of sixty thousand Ganges Rivers. This event is described in the Emerging from the Earth (Jūji yujutsu; fifteenth) chapter of the Lotus Sutra.
These bodhisattvas were the disciples of Shakyamuni from the inconceivably remote past of kuon, and as such, they were called the bodhisattvas who were directly taught by the Buddha of the essential teaching (honge no bosatsu). Like Shakyamuni, they possessed the thirty-two features and eighty characteristics of the Buddha.
The Great Teacher Tiantai explained why the Bodhisattvas of the Earth appeared only in the eight chapters of the essential teaching of the Lotus Sutra. He wrote the following in his Words and Phrases of the Lotus Sutra (Hokke mongu):
They came in response to the summons. They came to propagate the Law. They came to denounce attachments. And they came to reveal the truth. (Summary; Hokke mongu)
The first point, “They came in response to the summons,” describes how the Bodhisattvas of the Earth emerged from the ground in response to the summons by Shakyamuni.
The second phrase, “They came to propagate the Law,” means that they made their appearance because they were given the mission to continue the propagation of the Lotus Sutra following the death of Shakyamuni, in the Latter Day of the Law—a task that the bodhisattvas from other realms were not allowed to perform.
The third point, “They came to denounce attachments,” refers to eliminating the ideas and doctrines that were based on the teachings of the Buddha who preached from the standpoint of having first attained enlightenment during his lifetime in India (shijo shogaku). Up until this time, the people had been attached to the teachings that were based on this viewpoint. Shakyamuni indicated that the Bodhisattvas of the Earth, who shared the same features and characteristics as the Buddha, were, in fact, his disciples from the inconceivably remote past of kuon. This announcement caused those who were in attendance to begin to question their long-held beliefs, and it functioned to destroy the people’s attachment to the concept that Shakyamuni attained enlightenment for the first time in India when he was 30 years of age.
In the Life Span (Juryō; sixteenth) chapter of the essential teaching, this questioning of the long-held beliefs by the people provided an opportunity for Shakyamuni to reveal the truth of his enlightenment in the inconceivably remote past of kuon and his karmic bond with those who were in attendance at the ceremony. This revelation in the Life Span (Juryō; sixteenth) chapter actualized the possibility of the attainment of enlightenment for all people. In this way, the emergence of the Bodhisattvas of the Earth helped to reveal Shakyamuni’s enlightenment in the inconceivably remote past of kuon. Herein lies the significance of the fourth phrase, “They came to reveal the truth.”
In the Gosho, “Letter to Jakunichi-bo” (“Jakunichi-bo gosho”), Nichiren Daishonin refers to a passage from the Wondrous Powers of the Tathagata (Jinriki; twenty-first) chapter of the Lotus Sutra:
The sutra reads, “Just as the light of the sun and moon illuminates all obscurity, this person will practice among the people and dispel the darkness of all mankind.” Consider exactly what this passage reveals. “This person will practice among the people …” means that the first five hundred years of the Latter Day of the Law will witness the advent of Bodhisattva Jogyo [Superior Practice], who will illuminate the darkness of human ignorance and earthly desires with the torch of Nam-Myoho-Renge-Kyo. Nichiren’s endeavors to have all the Japanese embrace the Lotus Sutra are the work of Bodhisattva Jogyo. His unremitting efforts never slacken. (Gosho, p. 1393; MW-1, p. 236)
Here, the Daishonin reveals that he is, indeed, the reincarnation of Bodhisattva Superior Practice (Jogyo). However, a bodhisattva is essentially none other than one who practices the teachings of the Buddha. It is apparent that, when he expounds Nam-Myoho-Renge-Kyo and brings salvation to many people, he transcends the domain of a bodhisattva and manifests the life condition of a Buddha.
Nichikan Shonin, the Twenty-sixth High Priest of the Head Temple, wrote the following in “The Meaning Hidden in the Depths” (“Montei hichin-shō”):
Based on external and superficial indications, Nichiren is the reincarnation of Superior Practice (Jogyo). Based on profoundly secret evidence characterized by the internal proof of enlightenment, Nichiren is the reincarnation of the essential life condition of the Buddha of Limitless Joy. (Six-Volume Writings [Rokkan-sho], p. 49)
Nichikan Shonin’s explanation is based on the Heritage of the Law that was transferred to him. He revealed that the Daishonin’s entity as Bodhisattva Superior Practice (Jogyo) represents his superficial form. Furthermore, he disclosed that Nichiren Daishonin’s essential form is none other than the True Buddha of Limitless Joy from the infinite past of kuon-ganjo.
The Lotus Sutra that will be propagated in the Latter Day of the Law by Nichiren Daishonin, the True Buddha, is described in the following way in the Gosho, “The True Object of Worship” (“Kanjin no honzon-sho”):
Now is when the Bodhisattvas of the Earth will appear in this country and establish the supreme object of worship on the earth which depicts Shakyamuni Buddha of the essential teaching attending the true Buddha. (Gosho, p. 661; MW-1, p. 81)
This means that the fundamental entity of the Law that will equally lead all people to enlightenment is the Dai-Gohonzon of the High Sanctuary of true Buddhism, established by Nichiren Daishonin. This was the true reason for his advent into this world. The Daishonin teaches that it is the one and only true Law that must be propagated throughout the entire world. It also characterizes the Daishonin’s ideals of securing the peace of the land through the propagation of true Buddhism (rissho ankoku).
In the Gosho, “The True Entity of Life” (“Shoho jisso-sho”), Nichiren Daishonin indicates who should be charged with the responsibility of propagating the true Law—Nam-Myoho-Renge-Kyo of the Three Great Secret Laws of the Essential Teaching:
Nichiren alone began to carry out the task of the Bodhisattvas of the Earth. He may even be one of them. If Nichiren should be a Bodhisattva of the Earth, then so must his disciples. (Gosho, p. 666; MW-1, p. 92)
Thus, the Daishonin explains that all of us, who form a unity with him, firmly characterized by different bodies but one mind, unmistakably constitute the Bodhisattvas of the Earth. He declares that only we, the priests and lay believers of Nichiren Shoshu, are able to carry through the practice of propagating the Lotus Sutra—a practice that even the bodhisattvas from the distant regions were denied. We must be truly grateful for this opportunity to participate in the propagation of the true Law.
Now is the time for us to embrace the will of Nichiren Daishonin and firmly acknowledge our mission as associates and relations who constitute a part of the Bodhisattvas of the Earth.
On the occasion of the ceremony to open the doors of the Five-story Pagoda, our High Priest Nichinyo Shonin presented us with the following directions:
Nichiren Daishonin states the following about his disciples and followers who embrace the mystic Law (Myoho) in the Latter Day of the Law: “Since they are of the same mind as Nichiren, they are, indeed, the Bodhisattvas of the Earth.” Accordingly, we must sincerely acknowledge our existence as the Bodhisattvas of the Earth and act appropriately as such. It is truly essential for us to directly follow the teachings of the Daishonin and carry through unwavering devotion and resolute faith, as we advance to achieve the ultimate propagation of kosen-rufu of the true cause (honnin myo) extending throughout the entire world under the heavens and the four seas.
In other words, we must emulate and follow the Daishonin’s practice, as we overcome various hardships, perhaps chanting alone in the beginning but eventually teaching two, three, and a hundred people to chant. It is extremely important that we do shakubuku by sowing the seed of the mystic Law of the Buddhism of the sowing of the true cause into the hearts of the people from the various areas throughout the world and enabling them to form a karmic bond with it.
(Dai Nichiren, March 2009 issue)
In the Emerging from the Earth (Yujutsu; fifteenth) chapter of the Lotus Sutra, Bodhisattva Maitreya (Jpn. Miroku) was astounded by the exalted and dignified appearance of the emerging Bodhisattvas of the Earth who were directly taught by the Buddha. He described their virtue by saying that the bodhisattvas were “unsoiled by worldly things, like the lotus flower in the water.” All of us are doing shakubuku and putting forth our utmost efforts to achieve the objectives set before us. We have continued to remain uninfluenced by the deluded and confused conditions of the world today. Thus, we already must be manifesting this precious life condition—just like the lotus flower in the water.
This has been designated the “Year of Revealing the Truth and Upholding Justice.” We must form a solid unity based on itai doshin (different bodies but one mind) as we proceed together to successfully achieve the ideals presented by the True Buddha Nichiren Daishonin in the Risshō ankoku-ron. As priests and lay believers of Nichiren Shoshu, who possess a karmic bond with the Bodhisattvas of the Earth, let us advance together with ever more devotion in our practice for ourselves and for others.