February 2008, Oko Lecture
“On Attaining
Enlightenment”
(“Issho jobutsu-sho”)
A mind which presently is clouded by illusions
originating from the innate darkness of life is like a tarnished mirror, but
once it is polished, it will become clear, reflecting the enlightenment of
immutable truth. Arouse deep faith and polish your mirror night and day. How
should you polish it? Only by chanting Nam-Myoho-Renge-Kyo.
(Gosho, p. 46; MW-1, p. 5)
1. Nichiren Daishonin’s Age,
the Addressee, and Background
The original text of this Gosho, “On
Attaining Enlightenment” (“Issho
jobutsu-sho”), written by the Daishonin, no longer exists, and the
addressee is not specifically identified. However, from olden times, this Gosho
is believed to have been written in Kamakura, in the seventh year of Kencho
(1255), when the Daishonin was 34 years of age. The recipient was Toki Jonin, a
lay believer in Shimosa Province (presently Chiba Prefecture).
Toki Jonin was originally from the province
of Inba (presently Tottori Prefecture). He was proficient in scholarship and
administrative matters, which was unusual for samurai warriors at the time.
Apparently, his accomplishments were recognized, and he moved his residence to
serve Lord Chiba, who was the steward of Shimosa Province.
Toki Jonin seems to have had a
profound karmic relationship with Nichiren Daishonin—who was born in Kominato
in Awa (presently Chiba Prefecture)—even prior to the Daishonin’s establishment
of True Buddhism. Toki Jonin did not begrudge his life to protect and support
Nichiren Daishonin throughout his lifetime.
The Daishonin developed great trust
in Toki Jonin and addressed more than forty essential Goshos to him, including
“The True Object of Worship” (“Kanjin no
honzon-sho”), “The Essentials of the Lotus Sutra” (“Hokke shuyo-sho”), and “On the Four Stages of Faith and the Five
Stages of Practice” (“Shi shin go hon-sho”).
The Daishonin entrusted him with these writings, so that he would protect them
and ensure their transmission to future generations.
2. The Significance of the
Gosho
The Daishonin begins by teaching us
that if we wish to overcome the sufferings caused by the delusion of the Six
Worlds and attain enlightenment, we must understand the importance of awakening
to the Buddha nature within ourselves. He is referring to the mystic principle
of the essential Buddha nature that exists within the lives of all people. The
Daishonin explains that this mystic principle of the essential Buddha nature is
none other than Myoho-Renge-Kyo, and that all phenomena in the three thousand
realms of the Ten Worlds permeate it and are contained within it. The Daishonin
reveals how the delusion of the Six Worlds is the fundamental cause for
unhappiness. He further explains that, even though some forms of Buddhism teach
that the Law exists outside one’s own existence of Myoho-Renge-Kyo, such
doctrines are nothing but expedient and provisional teachings. Thus, believing
in and practicing these provisional doctrines is as useless as counting a
neighbor’s wealth.
However, the Daishonin goes on to
say that our faith and practice of the Lotus Sutra are the correct actions and
are based on the true principles and documentary proof. Therefore, our every
deed, regardless of how simple it may be—reciting the sutra, or offering
evergreens and incense—brings us benefits and constitutes a karmic cause to
attain enlightenment.
Shakyamuni in India was able to awaken to the truth
from his existence as a deluded common mortal and manifest his Buddha nature.
His physical body was one and the same. This point is clearly illustrated in
the passage on which we are focused today. Nothing can be reflected in a mirror
that is tarnished by dust and dirt. However, if it is polished, its original
perfect condition can be restored, and it will once again be able to reflect
all things.
Likewise, in our own lives, our Buddha nature is
clouded by Earthly Desires arising from greed, anger, and stupidity and by
negative karma resulting from resentment, hatred, and jealousy. Moreover, if we
are led astray by appealing and deceptive external factors, such as heretical
doctrines and devious instruction from heretical priests, we will lose sight of
ourselves and obscure our Buddha nature. Our individual Buddha nature, however,
which exists within us, will never disappear. Therefore, when through a karmic
bond, we encounter True Buddhism and a true priest, and when we make a sincere
determination to believe in True Buddhism and continue to practice it, we can
restore our original, brilliant, individual Buddha nature and achieve the life
condition of Buddhahood.
Thus, the Daishonin warns us against being deceived
by evil karmic influences and internal and external obstacles at all times,
from morning to night. Furthermore, he cautions us not to slacken in our faith;
he urges us to proceed with devotion in our Buddhist practice and to continue
to chant Daimoku. By so doing, we will ultimately attain enlightenment in this
lifetime (issho jobutsu).
3. Essential Issues based on
the Gosho Passage
We must be mindful of what Nichiren
Daishonin revealed in the following passage from the Gosho, “Letter to Misawa”
(“Misawa-sho”):
As for my teachings, regard those before my exile to
Sado as equivalent to the Buddha’s pre-Lotus Sutra teachings.
(Gosho, p. 1204; MW-3, pp.
254-255)
The Daishonin wrote “On Attaining Enlightenment”
approximately two years after he established True Buddhism. At this stage, he
had not as yet cast off his transient identity and revealed his true self (hosshaku kempon). Thus, he had not yet
inscribed the Gohonzon, the Entity of the Law. For this reason, in his
teachings during this period, he does not directly address the doctrine of the
Buddhism of the Sowing and the principle comparing the Buddhism of the Sowing
with the Buddhism of the Harvest. His explanations in this Gosho are based on
the principle of the superiority of the True Teaching, as compared to the
provisional teachings. However, since the Daishonin had already established the
True Buddhism of the Three Great Secret Laws, based on his internal
enlightenment, we must understand this Gosho based on the perspective of the
true purpose of his advent into this world.
How, then, can we proceed to observe
the Buddha nature within us? Since our Buddha nature is eclipsed and concealed
as a result of our slanders and negative karma from our past lifetimes, we are
unable to easily observe our own Buddha nature. The Daishonin wrote the
following in “Reply to Kyo’o” (“Kyo’o
dono gohenji”):
I, Nichiren, with sumi, have inscribed the Gohonzon by infusing my life into it, so
believe in it.
(Gosho, p. 685)
Thus, the Daishonin manifested his pure, enlightened
life in the form of the Gohonzon, the Entity of the essential Law of all
phenomena. With strong and sincere faith, we must achieve the fusion of reality
and wisdom (kyochi myogo) with the
Gohonzon. The Daishonin teaches that this will enable us to manifest the mystic
principle of the essential Buddha nature—our Buddha nature—in our own lives. In
other words, observing our Buddha nature is to uphold the Gohonzon with sincere
faith.
People in general base their
perceptions on comparisons, such as good and bad; superior and inferior; and
beautiful and ugly. We tend to choose things that are relatively better than
others, and we try to achieve relative improvement in our lives. This trait is
necessary in our individual development as humans. However, if we limit
ourselves to this, we will ultimately discard the other half. According to this
process, when we try to achieve happiness, there will necessarily be someone
who is rendered unhappy. Indeed, this is strange. It is a defective process.
Nichiren Daishonin transcends such
notions held by common mortals and teaches from the standpoint of the absolute
Mystic Law (Myoho). He explains that
all people equally possess the Buddha nature and, by believing in and embracing
the Mystic Law (Myoho), they are able
to manifest their special capacities and ultimately attain Buddhahood. In
principle, the Buddha nature is inherent in the lives of all people, even if
they have not as yet encountered True Buddhism and a true priest. Thus, the
Daishonin instructs us to revere this fact, to respect each individual, and to
work to actualize the manifestation of this Buddha nature in all people. This
is based on the following passage from the Expedient Means (Hoben; second) chapter of the Lotus
Sutra:
The Buddhas … know … that the seed of Buddhahood
sprouts through causation, and for this reason they preach the single vehicle.
(Hokekyo, p. 119; cf. Lotus
Sutra, Watson)
This signifies none other than the sowing of the
seeds of Buddhahood, in the form of shakubuku. When we sincerely believe in and
practice the teachings of the Buddha, our lives will receive true benefits.
Regardless of the difficulties that we may repeatedly encounter, we will be
able to overcome them all through the process of changing poison into medicine
(hendoku iyaku). Furthermore, we will
be able to manifest good fortune and benefits in all aspects of our lives.
Wherever we live, all of us, who
uphold the True Buddhism of Nichiren Daishonin, should have great conviction
and pride that we, ourselves, are the Bodhisattvas of the Earth or share a
solid karmic bond with them. We must carry out our practice as true disciples
of the Buddha and shakubuku those who
have not yet encountered the True Buddhism of Nichiren Daishonin. It is
essential to enable them to chant Daimoku to the Gohonzon, so that they may
open their Buddha nature.
Let us shakubuku as many people as possible with whom we share a karmic
bond, so that we can go on Tozan together with them to Head Temple Taisekiji in
2009, for the significant occasion of the 750th Anniversary of
Revealing the Truth and Upholding Justice through the Submission of the Rissho ankoku-ron. By so doing, we can
repay our debt of gratitude to the Dai-Gohonzon of the High Sanctuary of True
Buddhism, the very entity of the life of Nichiren Daishonin, and to our High
Priest, who has received the Lifeblood Heritage of the Law, which is
successively transferred to only one person, from Nichiren Daishonin.