November 2007 Oko Lecture
(“Sushun tenno gosho”)
Gosho Passage
More valuable than treasures in a storehouse are the treasures of the body, and the treasures of the heart are the most valuable of all. From the time you read this letter on, strive to accumulate the treasures of the heart!
(Gosho, p. 1173; MW-2, p. 279)
Based on the Gosho passage we are studying today,
let us consider the basic issue of why faith and practice are indispensable in
our lives.
In the Buddhist scriptures, there is
a parable about a certain traveler long ago. He carried a heavy load on his
back, as he walked across the vast plains in the wilderness. He suddenly heard
a beastly cry coming from behind him. He turned around and saw an elephant in a
mad rage, chasing after him at top speed. The ground was shaking. The traveler
fled as fast as his legs would take him.
He had no time to drop the heavy load on his back. The best he could do was to run while still carrying the load. In his mind, the traveler was resigned to the fact that he would probably be crushed to death by the terrifying, mad elephant. Just then, he saw an old well.
Relieved, the traveler decided to
escape into the well and peered inside. Fortunately, he found a single vine
trailing down. It looked somewhat flimsy but, with some effort, he was able to
grab it. “My goodness, that was close!” he thought, as he held on to the vine
and lowered himself into the well.
Halfway down, he looked up to find that the crazy elephant was huffing and puffing and glaring at him from above. This terrified the traveler, and he looked away. When he looked below him, his heart almost stopped. He had been unaware that there was a huge poisonous snake at the bottom of the well, coiled and ready to strike at him. Its bright red tongue looked like a hot flame, as the snake lay waiting to attack and swallow him whole.
The traveler panicked once again. He
could not move up or down the well to escape his plight. The single vine was
his lifeline, and he was totally immobilized. He hung on for dear life and
trembled in fear.
Before long, the traveler further
noticed that a white rat and a black rat had appeared from somewhere and were
taking turns gnawing away at the base of the vine. The frightened traveler felt
totally helpless. All he could do was to hang on to the vine that was gradually
being severed.
Then, the traveler looked around, and noticed that the vine was covered with beautiful blossoms and ripe fruit. He ate one piece of fruit after another. It had a sweet, tangy taste that was incredibly delicious. Intoxicated by the indescribably pleasant taste, he no longer felt the previous sense of terror.
This is a brief summary of a parable
from the Buddhist scriptures.
What is the issue raised by this
parable? The traveler suspended in the well represents us—all the people.
The load that the traveler carried
on his back, which he could not dispose of easily when he was chased by the
elephant, represents the karma that we created in our past lives. The mad
elephant chasing the traveler signifies the impermanence of life, the truth of
life and death. The mediaeval writing, “Essays in Idleness,” contains the
following entry:
Death does not even come from the front. It is ever pressing on from behind. [Thus, it is frightening.]
(Tsure
zure gusa, trans. George Sansom/Donald Keene)
In our past lifetimes, we underwent
the transmigration of the Six Paths (roku
do rinne) and experienced numerous cycles of birth and death. Like the
traveler, we journeyed through the life cycles of birth and death, as though we
were being chased by a mad elephant. We all happened to be born into this world
as humans in this lifetime, but when we look upon our lives, our existence is similar
to the circumstances in the old well, as described in the parable.
In our brief existence of seventy or
eighty years—the end of which comes upon us unawares—we are like the traveler
who is clinging to the single flimsy vine for dear life.
In our impermanent world, there are various factors—such as natural disasters, traffic accidents, and illnesses—that are ready and set to pursue us, just like the mad elephant that chased the traveler. To make matters worse, there are the rats that work in tandem to defeat us. The white and black rats that took turns gnawing at the already flimsy vine to which the traveler was clinging for dear life represent the days and nights, respectively, in our lives. They function to gradually reduce our existence.
Indeed, no one can deny that we are all proceeding hour by hour toward the moment when our lifeline is severed. The poisonous snake awaiting the traveler at the bottom of the well signifies the fear of death that will eventually call upon each of us.
As we consider matters such as these,
we should actually be living each day mindful of the fear of death. However, in
reality, we are generally indifferent and nonchalant about it. We do as we
please, and we lead our lives as we wish. Indeed, we are like the traveler who
is engrossed in the delicious fruit that he happens to encounter in the well
and forgets about the fear of death. The fruit, therefore, symbolizes our
Earthly Desires based on the Three Poisons and Five Desires.
The Three Poisons are the evils of greed, anger, and stupidity. All people possess these Earthly Desires. The Five Desires of colors and forms, sounds, fragrances, tastes, and textures are associated with the five sense organs—the eyes, ears, nose, tongue, and body.
As we live each day, we must
seriously contemplate on the significance and objectives of our lives.
Otherwise, our lives will be unfocused, empty, and at the whim of our Earthly
Desires. This admonition is cleverly integrated into the story from the
Buddhist scriptures that I introduced to you today.
Now,
let us focus upon the passage from “The Three Kinds of Treasure” (Sushun tenno gosho), which states:
More valuable than treasures in a storehouse are the
treasures of the body, and the treasures of the heart are the most valuable of
all. From the time you read this letter on, strive to accumulate the treasures
of the heart!
(Gosho, p. 1173; MW-2, p.
279)
What
is most important in our lives, and what must we achieve in our present
lifetime? In this Gosho passage, the Daishonin clearly provides us with the
answers to these questions.
If
we could amass great treasures in our storehouses, would we be able to lead a
life of security and satisfaction? Of course not. No matter how many great
treasures we may have, we would not be able to enjoy them if we do not have
good health.
Then,
if we have treasures and good health, would we be able to lead a life of
happiness? Again, this is not the case. Spiritual fulfillment and happiness
cannot be satisfied by these elements alone.
We must keenly understand the great importance of accumulating the treasures of the heart, and we are able to obtain the treasures of the heart only through upholding true faith. In the Gosho, “On Embracing the Lotus Sutra” (Jimyo hokke mondo sho), the Daishonin wrote:
I pray you will embrace the Mystic Law (Myoho), which guarantees that one “will
enjoy peace and security in this life and good circumstances in the next.” This
is the only glory that you need seek in your present lifetime, and is the
action that will draw you toward Buddhahood in your next existence.
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)
Upholding the True Buddhism
of the Three Great Secret Laws is the supreme treasure of the heart, which
transcends this and all future existences. This practice enables all people to
achieve absolute fulfillment. We, ourselves, must chant Daimoku and urge others
to do the same. This is our mission, as individuals who were born into this
world as humans in this lifetime.
The
Daishonin stated that “this is our final moment,” but our world is truly full
of people who are unable to understand this. As individuals who underwent the
transmigration of the Six Paths, we are the extremely rare few who have been
born as humans into this world. Furthermore, we have been able to encounter
True Buddhism and uphold our Buddhism practice, as we strive to attain
Buddhahood. This is far more rare than a one-eyed turtle finding a suitable
floating piece of sandalwood in the vast ocean.
If you wait for an opportune time to practice Buddhism, you will find that many years will go by and you will still be unable to practice. Whether or not you have leisure time should not be the determining factor to practice True Buddhism. Our determination should be based on how much we treasure our own lives and daily existence.
In
2009, we will come upon the significant occasion of the 750th
anniversary of the Daishonin’s submission of the Rissho ankoku-ron to the government authorities. We must profoundly
understand our good fortune to encounter this occasion, and our determination
and practice should reflect this important event.
As
we advance toward this significant occasion, our High Priest has given us the
goals to “Double the number of the Bodhisattvas of the Earth and “Gather at the
Great Assembly.” His guidance gives us the concrete means to accumulate
benefits and expiate our past negative offenses, so we can resolve the
suffering and hardships in our lives. We must do shakubuku and share True
Buddhism with even one or two persons who possess a karmic bond with us. It is
essential today and in the future to share even a word or a phrase about Buddhism
with those we encounter.
Don’t let the determinations you make here today disintegrate at the end of the day. Please advance and maintain the flame of true faith throughout the year, reflecting it in your attitude in front of the Gohonzon as you conduct your daily practice.