April
2007 Oko Lecture
(“Onko kiki-gaki”)
In
the Gosho, “Verbatim Lectures” (“Onko
kiki-gaki”) the Daishonin states:
Now
is the time, in the Latter Day of the Law, to propagate the seven characters of
Nam-Myoho-Renge-Kyo, to achieve benefits and prosperity. Accordingly, it is a
mistake to combine the Daimoku with other matters. This is, indeed, the time to
uphold the great mandala of the Mystic Law (Myoho)
with your body and soul and chant to it.
(Gosho, p. 1818)
Nichiren Daishonin gave lectures on the Lotus Sutra at
Minobu, during a period of approximately two years, from the 19th
day of the third month of the first year of Koan (1278) until the 28th
day of the fifth month of the third year of the same era (1280). His disciple
Niko transcribed the essential points of these sermons. This transcription is
the Gosho, “Verbatim Lectures” (“Onko
kiki-gaki”).
I will now give an explanation of this month’s passage by
discussing three essential issues, based on the directions of our High Priest
Nichinyo Shonin.
(1) Faith
and Practice That are Appropriate for the Times
Now is the time, in the Latter Day of
the Law, to propagate the seven characters of Nam-Myoho-Renge-Kyo, to achieve
benefits and prosperity.
Here, the Daishonin indicates the nature of the teaching
that will enable all of us, living in the Latter Day of the Law, to establish a
life condition of true happiness as individuals and to create a peaceful
society.
In his teachings, Shakyamuni divided the time following
his death into three periods – the Former, Middle, and Latter Days of the
Law—and indicated the relationship between the teaching of each period and the
benefits that the people would receive. What is particularly important to us in
these teachings is Shakyamuni’s own prediction that the Latter Day of the Law
would come upon us two-thousand years following his death, and that the
delusions caused by the Earthly Desires of the people would intensify to the extent
that Shakyamuni’s teachings would no longer be able to save them. Indeed, the
world today is exactly as our High Priest Nichinyo Shonin describes in the
following passage:
It
is distressful and upsetting for everyone to see the pitiful deterioration that
characterizes the world, both domestically and abroad. People in various areas
seek peace and tranquility in their lives, but in fact, despite their desperate
search for salvation, they have been unable to find a true resolution.
(Dai-Nichiren,
2006-May, p. 31)
Today, in the Latter Day of
the Law, Shakyamuni’s Buddhism and the many other religions, ideologies, and
philosophies that people believe in are powerless to resolve the human
suffering and social deterioration that exist in the world. Then, what teaching
is capable of alleviating human suffering and promoting peace and tranquility
in society in the Latter Day of the Law? Our High Priest Nichinyo Shonin states
the following:
The
surface teachings of Shakyamuni’s Lotus Sutra will never function as an elixir
that can benefit all mankind today, in the Latter Day of the Law. As
individuals who have never received the original seed of Buddhahood in their
past (hommi uzen), people today can
achieve enlightenment only through the advent of the True Buddha of the
infinite past of kuon ganjo and the
teaching of Myoho-Renge-Kyo expounded by the True Buddha.
(Dai-Nichiren,
2006-March, p. 44)
Furthermore, the High Priest presented the following
directions concerning faith and practice that are appropriate for the Latter
Day of the Law:
At
this time, we must uphold the most supreme Buddhism of the Three Great Secret
Laws, established by the Daishonin, the True Buddha, just as he instructed in
the Rissho ankoku-ron (On Securing
the Peace of the Land through the Propagation of True Buddhism). This is,
indeed, the true resolution that will enable us to bring peace to the land. We
must promote this through our actual practice of shakubuku. It is most
essential not only to seek the happiness of every individual but also to strive
to actualize true world peace.
(Dai-Nichiren,
2006-May, p. 31)
This guidance illustrates the
spirit of the above Gosho passage.
(2) Admonition
Against Slander
Accordingly, it is a mistake to combine
the Daimoku with other matters.
The teaching of Nichiren Daishonin is the one and only
supreme Law that will lead all people to enlightenment in the Latter Day of the
Law. This is possible because, based on the principle of true cause and effect,
this Buddhism fully contains the virtuous characteristics of: 1) the
enlightenment of the Master; 2) the correct principles and documentation; 3)
the Object of Worship; 4) the practice; and 5) the benefits of upholding faith.
The significant issue is that it is extremely slanderous
to combine faith in and practice of this Great Law with other forms of Buddhism
and with teachings, ideologies, and philosophies that deny the principle of
cause and effect throughout the Three Existences of past, present, and future.
Mixing True Buddhism with other teachings is tantamount to mixing poison with a
great elixir, thus causing the elixir to become poison. Let us imagine that we
place a drop of poison into a cup of milk. Regardless of the nutritious value
of the milk, it is no longer fit for consumption. In the same way, combining
Nichiren Daishonin’s Buddhism with other teachings will prevent us from
receiving the benefits of practicing the Daishonin’s doctrines. To make matters
worse, doing so, in fact, will cause misfortune and suffering. High Priest Nichinyo
Shonin states:
All
phenomena are profoundly studied in True Buddhism, and this forms the basis for
expounding the principle of cause and effect. True resolution has not been
achieved precisely because people have not cultivated a good understanding of
the principle of cause and effect. In other words, there is a cause that
enables us to be happy, and there is a cause that produces suffering. … What,
then, causes suffering? (Summarized) Ultimately, the root cause for all
misfortune and suffering is the slanderous and poisonous nature of heretical
religions and doctrines.
(Dai-Nichiren, 2006-June, p. 112)
Religions and ideological doctrines that do not fully
expound the principle of cause and effect may appear to be at least partially
good teachings. However, they are ultimately harmful because they function to
distance people from the True Teaching. It is important to understand that it
is slanderous to combine the perfect teaching of Nichiren Daishonin’s Buddhism
with the practice of another doctrine. Furthermore, we must not only understand
the detrimental nature of slander and strive not to commit such deeds. We must
also share the vast benefits of the Gohonzon of the Three Great Secret Laws
with as many people as possible who are suffering from the harmful effects of
slander and are as yet unaware of the Gohonzon’s benefits.
(3) Upholding
Faith That is Correctly Based on the Three Categories of Action (san go)
This is, indeed, the time to uphold the
great mandala of the Mystic Law (Myoho)
with your body and soul and chant to it.
Here, the Daishonin describes the attitude in faith that
we must uphold, based on the three categories of action, which are physical,
verbal, and mental deeds (shin ku i no
san go). Regarding this, High Priest Nichinyo Shonin states the following:
The
three categories refer to the three categories of action, which are physical,
verbal, and mental deeds. Physical deeds are the actions taken by our bodies.
Verbal deeds signify our spoken words. Mental action refers to the thoughts in
our hearts. In other words … essentially, we all have a heart. If our hearts
proceed in a negative direction, we will ultimately perform negative deeds and
utter negative words. If we maintain a correct and positive heart, we will
perform positive deeds and say good things. … If the three categories of action
consisting of physical, verbal, and mental deeds are inclined to be negative in
our lives, we will enter into a world of suffering and hardships. By contrast,
if they proceed in a positive direction, then we can achieve a life condition
of true enlightenment in our lives.
(Dai-Nichiren,
2006-October, p. 18)
Our
daily faith and practice will correctly direct the focus of the three
categories of action in our lives. Gongyo and Daimoku are the basis of our
faith and practice. The practice of chanting Daimoku is both the determination
in our hearts to believe in and never doubt the Dai-Gohonzon of the High
Sanctuary of True Buddhism and the verbal action of chanting
Nam-Myoho-Renge-Kyo. The Twenty-sixth High Priest of the Head Temple, Nichikan
Shonin, stated the following:
Without fail, the Daimoku of the Essential
Teaching must be based on faith and practice. In other words, the Daimoku of
the Essential Teaching refers to believing in and chanting Nam-Myoho-Renge-Kyo
to the Gohonzon of the Essential Teaching.
(The Meaning
Hidden in the Depths [Montei hichin-sho]; Six-volume Writings (Rokkan-sho)
Our High Priest Nichinyo Shonin taught the following
about the benefits of chanting Daimoku:
In our
daily lives, for example, we, ourselves, will produce a powerful surge of
energy from within. We will develop wisdom that will enable us to withstand any
suffering or hardship. Furthermore, we will establish a solid life condition
that will remain uninfluenced by even the worst of adversities.
(Daibyaku-ho,
February, 16, 2007)
Here, he describes the
infinitely tremendous benefits of the practice of chanting Daimoku. The High
Priest also presented us with the following guidance:
As
we go another step forward and look upon the significance of the practice of
chanting Daimoku, we must proceed beyond just receiving the benefits of Daimoku
only in the practice for ourselves (jigyo).
We must also extend it to the practice for others (keta). In other words, our practice of Daimoku should not stop at
chanting Daimoku [for ourselves]. The benefits and joy of chanting Daimoku
should fuel our spirits to go forth and do shakubuku.
(Daibyaku-ho,
February, 16, 2007)
The practice of chanting Daimoku, based on mental and
verbal deeds, and the practice of shakubuku, based on physical action, must
come together to form faith that correctly manifests the three categories of
action. As a result, the life condition of enlightenment can be achieved by
all—both ourselves and others (jigyo keta).
I would like to conclude my sermon for today by making
reference once again to directions presented by our High Priest Nichinyo
Shonin:
Our
Buddhist practice is none other than faith characterized by practice for ourselves
and others. In particular, this is the “Year of Action.” Faith without actual
practice and action cannot be called true faith. Actual practice and experience
constitute true faith. Therefore, faith without action is theoretical idealism,
and this is not the definition of faith.
What must we do during this “Year of Action?” As individuals, we must
all rise without exception and advance toward the objectives of doubling the
number of the Bodhisattvas of the Earth and gathering at the great assembly in
2009. Without fail, we must successfully achieve the directives set forth by
Nikken Shonin.
(Dai-Nichiren, 2007-February, p. 26)