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“The Merit of Offering”
Among Shakyamuni Buddha’s ten major disciples
there was one named Aniruddha. He was known as the foremost in divine
insight and his abilities were on a par with those of Kashyapa, Shariputra,
Maudgalyayana and Ananda.
Good morning everyone. Today, on this occasion of the April Oko sermon in our expression of gratitude to our master Nichiren Daishonin, I have sincerely recited the sutras and chanted Daimoku together with you. Moreover, I have sincerely prayed for you to eliminate your sins and negative karma from this and infinite past lifetimes; for you to redouble your faith; for you to enjoy a safe and long life; for peace and harmony to reign in your home; for all matters to proceed forth smoothly; and for the successful achievement of all your great objectives in this and future existences. I am certain that the Daishonin would be truly pleased to see so many of you in attendance today. The passage on which we are focusing represents the introductory paragraph of the gosho, “The Merit of Offering” (Ueno dono go-henji). As you know, last year, Nichiren Shoshu published an English edition of the Gosho. Therefore, starting this month, I have decided to choose one of the gosho contained in this newly published edition – “The Merit of Offering” (Ueno dono go-henji) – and conduct sermons on it, in monthly segments from the beginning. If you have a copy of this new Gosho, please bring it with you every month. For those of you who have the English edition, please turn to page 9. Those who have the Japanese Gosho, please turn to page 824. Lord Ueno, the recipient of this gosho¸ refers to Nanjo Shichiro Jiro Tokimitsu. He was known as Lord Ueno because he was the steward of the Ueno region, where Myoren-ji Temple and Head Temple Taiseki-ji currently stand. Nanjo Tokimitsu can be described as a great follower – a model believer for faith and practice in Nichiren Shoshu. He was, indeed, a remarkable believer. Before I focus on the gosho passage, I will briefly tell you about Nanjo Tokimitsu. The Nanjo family embraced True Buddhism around the 1st year of Bun’ei (1264), when Tokimitsu’s father, Nanjo Hyoe Shichiro – who was in charge of security for the feudal government in Kamakura – received instruction about True Buddhism from the Daishonin. At the time, Tokimitsu was five or six years of age. He followed his father’s lead and embraced True Buddhism. His father, Hyoe Shichiro, was originally a follower of the Nembutsu sect. However, he was deeply moved by the Daishonin’s teachings. He discarded his attachment to the slanderous Nembutsu and followed the Daishonin. Nanjo Hyoe Shichiro died in the 3rd month of the 2nd year of Bun’ei (1265) and left behind young Tokimitsu. When the Daishonin received word of Hyoe Shichiro’s death, he traveled all the way from Kamakura to the Nanjo residence in Ueno, to relay his condolences to the family. There are references in several gosho works about his visitations to Hyoe Shichiro’s grave site. Approximately ten years thereafter, in 5th month of the 11th year of Bun’ei (1278), the Daishonin commenced his stay in Minobu. At that time, the Nanjo family immediately sent the Daishonin various gokuyo offerings. The Daishonin promptly responded by reporting to the family that he had performed a memorial service for the deceased Hyoe Shichiro. Furthermore, in the Daishonin’s letter, he explained the significance of attaining enlightenment in one’s present form (sokushin jobutsu). The Daishonin’s care and consideration towards the members of the Nanjo family illustrate the profound bond that he shared with them. When the Daishonin observed the purity and sincerity that Tokimitsu possessed as a child, he undoubtedly recognized his capacity to become a great lord and believer in the future. Lord Tokimitsu’s strong faith is duly evidenced through his constant performance of shakubuku, without ever begrudging his life for the sake of True Buddhism (fu ji shaku shin myo). At the time of the Atsuhara Persecution, which eventually marked the impetus for the Daishonin to establish the Dai-Gohonzon of the High Sanctuary of True Buddhism, Nanjo Tokimitsu led the peasant believers. He did not begrudge his life and extended himself in activities that supported the unity of the believers in faith. At the young age of 21, Nanjo Tokimitsu received the honorable title of “Lord Ueno the Sage,” from the Daishonin. Following the Atsuhara Persecution, the feudal government did not look kindly upon Tokimitsu. As a result, he experienced extreme hardships and suffering in his life. The following gosho passage describes the conditions at the time:
Your small village has been heavily taxed and its people have repeatedly
been put to forced labor, until you yourself have no horse to ride, and
your wife and children lack for clothing. Too make matters worse, Tokimitsu lost his younger brother while continued to experience the persecution. When the Daishonin received word of the brother’s death, he sincerely grieved his passing and wrote Tokimitsu a letter to encourage him. It was a truly difficult time in Tokimitsu’s life, but as a memorial offering for his deceased brother, he put forth his utmost efforts in his faith and constantly supported and assisted the Daishonin. Moreover, he offered him heartfelt gokuyo offerings. In considering Tokimitsu, it is especially important to note the following: After the passing of the Daishonin, the five senior priests all turned their backs on the 2nd High Priest Nikko Shonin. Tokimitsu upheld his faith and continued to serve Nikko Shonin in exactly the same way that he served the Daishonin. He rigorously protected the lifeblood heritage of True Buddhism. That is, when the slanderous behavior of Minbu Niko and Hakiri Sanenaga caused Nikko Shonin to depart from Minobu, it was Tokimitsu who invited Nikko Shonin to Ueno and donated Taiseki-ji, the pristine land on which the high sanctuary was constructed. His offering marked a brilliant achievement that will remain eternally through the Latter Day of the Law. If Nanjo Tokimitsu had not donated Taiseki-ji at the time, we may not be able to go to worship at the Head Temple today. Therefore, in Nichiren Shoshu, the Daigyo-e Memorial Ceremony for Nanjo Tokimitsu is held every year at the Head Temple on May 1st, to applaud his many virtues. Nanjo Tokimitsu’s older sister, Ren’a-ni, married Niida Goro Shigetsuna, and their child grew to become the Third High Priest Nichimoku Shonin. Tokimitsu’s daughter married into the Niida family, and she later became the mother of Nichido Shonin. Furthermore, the Sixth High Priest Nichiji Shonin, the Eighth High Priest Nichiei Shonin, and the Ninth High Priest Nichiu Shonin are all descendents of the Nanjo clan. It would not be an exaggeration to say that the transmission of the Law since the earliest times was performed by the Nanjo family. The entire Nanjo clan joined its efforts to support and protect the Daishonin’s True Buddhism both internally and externally. Today’s gosho represents the Daishonin’s response to Nanjo Tokimitsu’s offering of dried taro root. Unfortunately, the original letter no longer exists, but a copy in the hand of our Second High Priest Nikko Shonin, currently remains at the Head Temple Taiseki-ji. The Daishonin begins the gosho by thanking Tokimitsu for his offering: On the second day of the fifth month, I received a horse-load of taro, which had been thoroughly dried as hard as stones. From Ueno in Fuji you sent it all the way to the mountains of Minobu and I accept it with deepest gratitude. The horse-load of taro in Japanese is expressed by the term “ichidai.” It represents the amount that can be loaded onto one horse. This letter was sent in the fifth month of the lunar calendar, and it corresponds to June today. It represents the time of year when rice is most scarce. The land in the Ueno region, where Taiseki-ji is located, contains a high content of volcanic ash from Mt. Fuji, and it is a type of soil that is not well-suited for growing rice crops. Under these conditions, Nanjo Tokimitsu packed a horse with a full load of dried taro root, which he had preserved and stored, and sent it from Ueno to Minobu as a gokuyo offering. Next the Daishonin wrote: Among Shakyamuni Buddha’s ten major disciples there was one named Aniruddha. He was known as the foremost in divine insight and his abilities were on a par with those of Kashyapa, Shariputra, Maudgalyayana and Ananda. He made reference to Aniruddha (Jp. Anarichi) – who was one of the ten major disciples of Shakyamuni –, to Kashyapa (Jp. Kasho), and to others. Let me give you a brief description of the ten major disciples. Some of you may already be familiar with these ten individuals, but please bear with me and see what you can get from this explanation. The first disciple was Shariputra (Jp. Sharihotsu). Since he achieved a great understanding of Shakyamuni’s teachings, he was known to be foremost in wisdom. The second disciple was Maudgalyayana (Jp. Mokuren). He was a childhood friend of Shariputra, and he was known to be foremost in occult powers. When his mother had fallen into the hell of Hunger, he was unable to save his mother with his occult powers; however, he was able to save her from suffering by following the instructions of Shakyamuni. The third disciple was Mahakashyapa (Jp. Kasho). He was known to be foremost in ascetic practice, since he performed difficult practices to become Shakyamuni’s disciple. He put forth great effort in the practice of begging for alms. Following the death of the Buddha, he presided over the compilation of the Buddha’s teachings. The fourth disciple was Subhuti (Jp. Shubodai). He was known to be foremost in understanding the doctrine of non-substantiality (ku), since he was never attached to material things. The fifth disciple was Purna (Jp. Furuna). He was known to be foremost in preaching the Law. He was extremely talented in presenting instruction concerning the Law, and he was able to expertly master the teachings of Shakyamuni. The sixth disciple was Katyayana (Jp. Kasennen). He was known to be foremost in debate, since he was excellent in explaining and presenting the teachings of Shakyamuni. The seventh disciple was Aniruddha (Jp. Anaritsu). He was a cousin of Shakyamuni. He vowed not to sleep, since he was determined not to fall asleep while Shakyamuni was preaching. As a result, he went blind. However, he achieved the power of divine perception, which enabled him to see throughout the three-thousand worlds. He was known to be foremost in divine insight. The eighth disciple was Upali (Jp. Ubari). He was known to be foremost in observing the precepts, since he was a leader in the compilation of the precepts for the collection of the Buddha’s teachings. The ninth disciple was Rahula (Jp. Ragora). He was the son of Shakyamuni. He was known to be foremost in inconspicuous practice, since he strictly and meticulously followed the teachings and precepts set forth by Shakyamuni without ever slackening and attained enlightenment. The tenth disciple was Ananda (Jp. Anan). He was a cousin of Shakyamuni. He was known as the foremost in hearing the Buddha’s teachings, since he was a personal attendant of Shakyamuni and constantly heard his teachings. There is an interesting story concerning Ananda. In the performance of his practice, Ananda did not do quite as well as his fellow disciples. He was apparently extremely handsome, and his good looks sometimes got him into trouble. In a certain village, Ananda went to a well and asked for a drink of water from a young girl who was there. The girl took one look at Ananda and fell in love with him. Her mother was a sorceress. The girl wanted Ananda to become her husband. The girl’s mother was hesitant at first, but she was overwhelmed by her daughter’s strong request and cast a spell on Ananda. At the time, Ananda was meditating, but he suddenly felt a sense of desire and could not focus on his practice. Shakyamuni was able to break the spell, and Ananda was able to return to his practice. However, the young girl was unable to forget about Ananda. He did not know what to do. Shakyamuni called forth the young girl and asked her: “What do you love about Ananda?” “I love his eyes, his nose, his mouth – I love everything about him!” she said. Then, Shakyamuni said to her: “Those are all aspects that will eventually disappear. What you love is all in vain.” In our lives today, we may catch ourselves at times, in the same situation as that of the young girl. As individuals in the Latter Day of the Law, we are frequently overwhelmed by our desires for superficial things. This completes my brief description of the ten major disciples of Shakyamuni. In any age, when True Buddhism flourishes, the disciples of the Buddha exist without fail. Accordingly, there are believers who work to propagate True Buddhism. This remains true today, in the Latter Day of the Law. Nanjo Tokimitsu, the recipient of this gosho, was one such believer. I ask you all to emulate Nanjo Tokimitsu’s faith and practice, to constantly follow the Buddha; to practice according to the teachings of the Buddha; to exert forth your utmost efforts to advance forth for the ultimate propagation of True Buddhism through kosenrufu; and to construct an indestructible life condition of enlightenment in this lifetime (issho jobutsu). I will continue my explanation of this gosho next month. I will conclude my sermon for today. I extend my sincere appreciation to all of you for traveling long distances to attend this sermon at the temple today. |