October 2004 Oeshiki Ceremony Address
Reverend Shogu Kimura
“Two Kinds of Faith”
Gosho Passage for September 2004

            Today, on this day of the Oeshiki Ceremony for our master Nichiren Daishonin, I have recited the sutras and chanted Daimoku together with you, in our expression of gratitude to the Dai-Gohonzon.  It is due to none other than your continuing daily faith and practice and your sincere spirit to repay your debts of gratitude to the Gohonzon that we have been able to so solemnly and magnificently perform this Oeshiki Ceremony.  I am convinced that the Daishonin is looking upon us approvingly.

            The Oeshiki Ceremony is performed around the 13^th day of the 10^th month, the date when our master Nichiren Daishonin peacefully entered into nirvana at Ikegami in Musashi Province.  It is the most important ceremony for both priests and lay believers in Nichiren Shoshu.  Accordingly, this ceremony is performed without fail not only at the Head Temple but also in all the temples throughout the world.

            As you know, the Daishonin is the True Buddha of the Buddhism of the sowing, possessing a profound karmic bond with the Latter Day of the Law.  He is the supreme teacher of the entire world.  He is none other than the absolute Buddha, constantly residing in the three existences, who illuminates the darkness of the ten-thousand years and eternity of the Latter Day of the Law and who will save all mankind in this world of evil and confusion. If he were, indeed, the Buddha who resided in the three existences and is absolute and immortal for the eternal future, why did he enter into nirvana?

            The following passage is from “The Life Span of the Buddha” chapter (Nyorai juryo bon) of the Lotus Sutra:

Now, however, although in fact I do not actually enter into extinction, I announce that I am going to adopt the course of extinction. This is an expedient means which the Buddha uses to teach and convert living beings.

Thus, although the Buddha’s life is eternal, if people become accustomed to the fact that he is constantly present on this earth and exists in close proximity to them, they would all feel relieved and comfortable and they would lose their seeking spirit in faith.

            In an attempt to teach people the rarity and preciousness of encountering the Buddha and in an attempt to teach them the significance of a seeking spirit in faith, the Daishonin chose to manifest his mortal form, as an expedient, and entered into nirvana.

            In order to prepare the people, the Daishonin first set forth the entity of the Law – of the treasure of the Law of True Buddhism, the object of worship characterized by the oneness of the Person and the Law of the Daishonin – in the form of the Dai-Gohonzon of the High Sanctuary of True Buddhism, on the 12^th day of the 10^th month of the 2^nd year of Kōan (1279). He then transferred his internal enlightenment, the doctrines, the precepts, his pledge, his attitude in pratice, and his will to achieve kosenrufu – all as the lifeblood of the Law – to Nikko Shonin, the great leader of the propagation of the True Law.

            Thereafter, on the 13^th day of the 10^th month of the 5^th year of Koan (1282), the Daishonin entered into the Buddha’s nirvana, while maintaining the form of a common mortal priest – a Buddha in the form of a common mortal.  Thus, he manifested the absolute and eternal form of the True Buddha of the eternal past of kuon.

            At the time the Daishonin entered into nirvana, the great earth suddenly shook and the cherry blossoms bloomed out of season. This showed that the Daishonin’s life was completely one with the universe that encompassed the heavens, the earth, and space. It further showed that the Daishonin’s life was a great life entity characterized by the principle of the mutual possession of the Ten Worlds and by Nam-myoho-renge-kyo of actual ichinen sanzen.  Moreover, it is apparent that all life in the world expressed their regret at the passing of the True Buddha into nirvana and that they celebrated the Buddha’s profound life condition that transcended mortality and immortality.

            For this reason, we decorate the altar sanctuary with paper cherry blossoms during the Oeshiki Ceremony.  The way in which the cherry blossoms spread widely on the altar symbolizes the extensive propagation of True Buddhism.

            Accordingly, the Oeshiki Ceremony is not a mere memorial service to mark the passing of the Daishonin.

            The Oeshiki Ceremony commemorates the Daishonin’s entry into nirvana. It is a ritual that celebrates the Daishonin’s great life force, which transcends the three existences, and it further celebrates his tremendous life condition of infinite compassion. At the same time, the Rissho ankoku ron (“On Securing the Peace of the Land through the Propagation of True Buddhism”) and the remonstrations documented against the nation by the successive High Priests are also read before the altar. The Oeshiki represents a great ceremony in which we pledge to strictly and eternally uphold the spirit of the Daishonin to endure persecutions to propagate the Law and to advance forth to achieve kosenrufu.

            I am convinced that the benefits of attending this great ceremony are truly infinite.

            I would like to conclude my brief address for today by sincerely asking you all to proceed forth towards the kosenrufu of the True Law, based on the joy that you feel from participating in this Oeshiki Ceremony.

            Today, our Assistant Priest, Reverend Shindo Imafuku, is scheduled to present a sermon to encourage forth True Buddhism.  I ask each and every one of you to listen carefully and use his instructions to further promote your faith and practice into the future. Thank you very much.

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