August 2007 Oko Lecture
(“Jimyo hokke mondo-sho”)
Now, if you wish to attain Buddhahood, you have only
to lower the banners of your arrogance, cast aside the staff of your anger, and
devote yourself exclusively to the one vehicle of the Lotus Sutra. Worldly fame
and profit are mere baubles of your present existence, and arrogance and
prejudice are ties that will fetter you in a future one. Ah, you should be ashamed
of them! And you should fear them, too!
(Gosho, p. 296; MW-5, p.
25)
This Gosho, “Questions and Answers
on Embracing the Lotus Sutra” (Jimyo
hokke mondo-sho), was written by the Daishonin in Kamakura, in the third
year of Kocho (1263), when he was 42 years of age.
Two years earlier, the Daishonin had
been exiled to Izu, on the 11th day of the fifth month of the first
year of Kocho (1261) He was released on the 22nd day of the second
month of the third year of Kocho (1263). It is believed that this Gosho was
written shortly thereafter, upon his return to Kamakura.
The date and recipient of this
letter are unknown. Based on the persecutions he experienced in Kamakura, the
Daishonin discusses the significance of embracing Myoho-Renge-Kyo, the True Law
of the Latter Day of the Law. He wrote this letter using a format of five
questions and answers.
In this Gosho, the Daishonin reveals
that, of the lifetime teachings of Shakyamuni, only the Lotus Sutra reveals the
truth. The entirety of the sutras preceding the Lotus Sutra were expedient
teachings, taught for more than forty years, in which the truth was never
disclosed. The Daishonin explains that the Lotus Sutra expounds the possibility
of enlightenment for all mankind—even for those of the Two Vehicles, for women,
and for criminals. The pre-Lotus Sutra doctrines taught that these people would
not be able to attain enlightenment.
The passage we are studying today
explains the attitude that we must maintain and the actual practice that we
must carry out, to uphold faith in the Lotus Sutra, the teaching that enables
all people to attain enlightenment.
The Daishonin strictly admonishes
that embracing the Lotus Sutra is not a theoretical concept or an ideological
principle. He explains that embracing the Gohonzon is in itself enlightenment (juji soku kanjin). He further warns us
against arrogance, anger, and aspirations for fame and fortune in our practice,
since they are formidable obstacles that prevent us from attaining Buddhahood.
In the beginning of this passage,
the Daishonin wrote: “Now, if you wish to attain Buddhahood, you have only to
lower the banners of your arrogance, cast aside the staff of your anger, and
devote yourself exclusively to the one vehicle of the Lotus Sutra.” This means
that those who want to achieve the status of the Buddha must control their
surges of arrogance, eliminate their bouts of anger, and embrace the One Buddha
vehicle (ichi butsu jo) of the Lotus
Sutra.
There are seven types of arrogance (shichi man) described in the Treasury of Expositions on the Law (Jpn. Kusha
ron; Skt. Abhidharma-kosha-shastra).
They are: 1) Arrogance, 2)
Haughty arrogance (ka man), 3)
Condescending arrogance (man ka man),
4) Self-centered arrogance (ga man),
5) Supreme arrogance (zo jo man), 6)
Immodest arrogance (hi man), and 7)
Pompous arrogance (ja man). A brief
explanation of each of these types of arrogance follows.
1) Arrogance (man): This is an attitude in which a
person flaunts his superiority over those who are inferior and haughtily
asserts himself among his peers.
2) Haughty
arrogance (ka man): This
characterizes a person who believes that he is superior to those who are
actually his equals and considers himself to be equals to those who are, in
fact, superior to him.
3) Condescending arrogance
(man ka man): A person in this state
believes that he is far superior to those who, in actuality, are superior to
him.
4) Self-centered
arrogance (ga man): This denotes a
person who is obsessed with his own thoughts and views.
5) Supreme
arrogance (zo jo man): This refers to
a person who believes that he has mastered the Buddhist teachings, even though
he has not achieved a correct understanding or realization concerning them.
6) Immodest
arrogance (hi man): An individual who
believes that he is only slightly inferior to those who are actually
significantly superior to him.
7) Pompous
arrogance (ja man): A person with no
virtues who believes that he is actually virtuous.
It is essential to correctly uphold
Buddhism, based on the relationship between master and disciple (shitei sotai). In general, we follow
masters and teachers when we set out to learn something new. There are some
self-taught people who manage to secure certificates in different fields
without outside instruction, but it is absolutely impossible to attain
enlightenment through our own personal, arbitrary means. Buddhahood can be
attained only by following the will of the Buddha.
The true purpose of the Daishonin’s
advent into this world was to inscribe the Dai-Gohonzon of the High Sanctuary
of the Essential Teaching, which is enshrined in the Hoando Hall at Taisekiji,
at the foot of Mt. Fuji. The Daishonin’s Lifeblood Heritage of the Law has been
correctly transferred to the current Sixty-eighth High Priest Nichinyo Shonin
of the Head Temple.
The Chief Priests sincerely follow
the directions of the High Priest and work to protect the Gohonzon and the
believers in their respective temples. Thus, in Nichiren Shoshu, our practice
is solidly connected to the essential source of the Daishonin’s Buddhism, based
on the Oneness of the Person and the Law (ninpo
ikka) and the bond between master and disciple. This is the key to receive
the true benefit of enlightenment.
Other sects and the organization
that was excommunicated from Nichiren Shoshu do not possess this Lifeblood
Heritage. Therefore, their practice absolutely cannot bring forth benefits. In
fact, they will encounter actual proof resulting from their offenses, based on
the poisons of their slander.
The major cause that brings forth
such slander is arrogance, which is characterized by a condescending
haughtiness that challenges the one and only True Buddhism of the Daishonin.
This arrogance leads people to assert that their claims are superior to all
others and that they have embraced the ultimate understanding of Buddhism,
when, in fact, they possess no connections with the Lifeblood Heritage of the
Law.
Even when we embrace the true
teachings of Nichiren Shoshu, we can manifest self-centered arrogance (ga man) if we are attached to our own
arbitrary views. This may block the flow of the true Lifeblood Heritage to us,
and may cause us to grow increasingly distant from the essential spirit of the
Daishonin. Even though we are registered members of Nichiren Shoshu, we may be
completely constricted by our attachments to personal and arbitrary notions
without realizing it.
Thus, the Daishonin states that if
self-centered arrogance is developing in our hearts, we must immediately
vanquish our conceit and sincerely maintain our practice. He wrote: “You have
only to lower the banners of your arrogance.” The “banners” in this phrase
represent a halberd with small banners attached at the top, used in the
performance of rituals.
Another obstacle to faith is anger.
Buddhism teaches that there are Three Poisons—greed, anger, and stupidity.
These three elements function to eliminate benefits from our lives. In
Buddhism, an angry nature signifies a life that manifests the agony of Hell.
There are even medical studies that show how anger may promote cancer.
Let us consider why we manifest
anger even when we are practicing True Buddhism. Based on the principle of ichinen sanzen (three thousand worlds in
single life-moment), everyone possesses foolish natures, such as anger and
greed. The three categories of action of each person—physical, verbal, and
mental deeds—determine whether one flies into a rage as a result of an external
stimulus or whether one is able to maintain a calm disposition under those same
circumstances.
Upholding erroneous faith will
increasingly stimulate the manifestation of the Three Poisons.
Because of attachments that we hold
in our lives, and because of self-centered arrogance, we may find our angry
nature welling forth. We must understand that manifesting our anger at that
point enables our angry nature to take root in our hearts. This essentially
eliminates all of our benefits. Accordingly, we must work to strengthen our
resolve to be correct, eliminate our angry nature, and sincerely and
single-mindedly devote ourselves to the Gohonzon.
The Daishonin wrote:
Worldly fame and profit are mere baubles of your
present existence, and arrogance and prejudice are ties that will fetter you in
a future one. Ah, you should be ashamed of them! And you should fear them, too!
Worldly fame refers to social recognition and
celebrity status—a position of power in the world. Worldly profit is the
pursuit of money and property. In our society today, people are envious of
those who possess fame and wealth. These materials may certainly bring
embellishment to our present lives, but they are not associated with our
enlightenment in any way. In fact, it is possible that, if we are controlled by
our desires, we run the risk of becoming captives of our own greed and losing
the infinite wealth of the treasures of the heart.
Arrogance and prejudice characterize
a way of life in which we are obsessed with our own arbitrary and egocentric
views. These function to impede our efforts to uphold sincere faith. They
obstruct our achievement of peace and tranquility in this lifetime and good
fortune in future existences.
Under the direction of High Priest
Nichinyo Shonin, we will accomplish the objectives set forth by Nikken Shonin
of doubling the number of the Bodhisattvas of the Earth who will congregate at
the great assembly of the 750th Anniversary of Revealing the Truth
and Upholding Justice through the Submission of the Rissho ankoku-ron. Devilish functions will deceive us if we do not
advance toward this important ceremony with great resolve and strong
determination.
Buddhism teaches that “the devil
detests the Buddha.” The devilish functions that seek to obstruct our
achievement of enlightenment will undoubtedly confront us full force. The
Daishonin wrote: “Ah, you should be ashamed of them! And you should fear them,
too!” Let us take this admonition to heart and consider it shameful to be
controlled by the three impediments of arrogance, anger, and worldly fame and
profit. Furthermore, let us realize that these could obstruct our achievement
of enlightenment. Together, let us advance toward our objective, which lies two
years from now.
In the conclusion of this Gosho,
“Questions and Answers on Embracing the Lotus Sutra” (Jimyo hokke mondo-sho), the Daishonin gave us specific instructions
on the practice to overcome these three types of obstacles. He stated:
Single-mindedly chant Nam-Myoho-Renge-Kyo and urge
others to do the same; that will remain as the only memory of your present life
in this human world.
(Gosho, p. 300; MW-5, p.
38)
When you make great efforts to chant
Daimoku and do shakubuku, you will find that your arrogance will transform into
a sincere and humble nature, your anger will change into appreciation and
kindness toward others, and your veneration of worldly fame and profit will transform
into a sense of honor and pride for protecting and embracing True Buddhism. As
a result, you will achieve enlightenment in this lifetime, and you will be able
to firmly establish your true objectives in life.
Let us advance together with great joy
in our faith and practice.