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The Oeshiki Ceremony Address and 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. Thanks to your cooperation once again, I have been able to perform this Oeshiki Ceremony this year. I am particularly pleased to see all the believers from the outlying areas, who have traveled long distances to attend this ceremony today. I am convinced that you will all receive boundless benefits for attending this precious occasion of the Oeshiki Ceremony, which is held only once a year. The Oeshiki Ceremony is performed around the 13th day of the 10th 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 12th day of the 10th month of the 2nd year of Kōan (1279). He then transferred his internal enlightenment, the doctrines, the precepts, his pledge, his attitude in practice, 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 13th day of the 10th month of the 5th 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 will now commence my sermon on the gosho, according to tradition, and present it as an offering of our sincere gratitude to the Daishonin. Since July, I have been explaining the gosho, “The Passing of Ishikawa’s Daughter” (Ueno dono go-henji), by focusing every month on certain passages. This month’s segment marks the conclusion of this gosho. If you have the Gosho, please turn to page 33. First, the passage states: Some, among my disciples, profess to know the teachings well, but this attitude is incorrect. Nam-myoho-renge-kyo is the heart of the Lotus Sutra. It is like the soul of a person. Venerating another teaching together with Nam-myoho-renge-kyo is similar to an empress marrying two emperors or secretly committing adultery with a minister or a person of low rank. This could only result in disaster. There are different religions that exist in the world, and various teachings have been propagated throughout society. What could be the cause for these conditions to prevail? Nichiren Daishonin, based on this own stature as the True Buddha, looked upon various scriptures and revealed that the Lotus Sutra contained the truth. He further expounded that all teachings other than Nam-myoho-renge-kyo went against the doctrines of the Buddha. As a matter of course, Nam-myoho-renge-kyo corresponded to the scriptures taught by Shakyamuni and to the Law from the infinite past of kuon-ganjo (a time without beginning or end). Therefore, it certainly did not represent an arbitrary interpretation by the Daishonin. However, even today, there still are Buddhist sects that promote the zen meditation position; others teach the chanting of the Nembutsu; and still others uphold the imaginary Buddha, Dainichi-nyorai (Tathagata Mahavairochana). The founders of these sects did not achieve a complete understanding of the Buddha’s teachings. They pretended to understand them and went on to establish sects that essentially opposed the true doctrines of the Buddha. As I stated in my previous sermon, if they had honestly and directly embraced the Buddha’s teachings, this confusion would have never occurred. Those in the other sects arbitrarily interpreted the doctrines of the Buddha and promoted erroneous principles. Furthermore, during the lifetime of Nichiren Daishonin, they even attacked and persecuted him because he tried to correctly propagate Nam-myoho-renge-kyo. Unfortunately, even among the Daishonin’s disciples, there were some who turned out to be such opponents. Although the Daishonin presented correct instructions, those individuals promoted arbitrary interpretations and asserted they were, in fact, the truth. They functioned to lead people on the wrong path. What they did then was exactly the same as what the Sokagakkai is doing today. The source of all heretical teachings is the arrogance that exists in the sullied minds of common mortals. Buddhism characterizes the truth only if people correctly follow the teachings of the Buddha. If individuals attempt to insert Buddhism into their own doctrines and try to cause it conform to their interpretations, then that doctrine is no longer Buddhism. Let us move on to the next passage: During the Former Day of the Law and the Middle Day of the Law this Nam-myoho-renge-kyo was not propagated specifically in order not to deprive the other sutras of their power of benefit. Now, in this age of the Latter Day of the Law, neither the Lotus Sutra nor the other sutras have the power to save the people. Only Nam-myoho-renge-kyo can lead all people to Buddhahood. This is not just my own interpretation. It is the judgment of Shakyamuni Buddha, Taho Buddha, and all the Buddhas in the ten directions as well as the innumerable Bodhisattvas of the Earth. It is a grave offense to mix Nam-myoho-renge-kyo with other teachings. The three periods consist of the Former, Middle, and Latter Days of the Law. The Former Day of the Law refers to the period when the teachings of the Buddha were correctly practiced. It extended for one-thousand years following the death of Shakyamuni. Since those who sought out Buddhism during this time had already amassed positive karma in their past lives, they were able to achieve the positive effects of such karma through the teachings of Shakyamuni. The Middle Day of the Law represents a time when Buddhism was gradually formalized and the truth was progressively lost. It marked the one-thousand years following the end of the Former Day of the Law. The Latter Day of the Law signifies the time when the Buddhism of Shakyamuni grows ineffective. The hearts of people become increasingly evil, and fighting caused by confusion and delusions in the world never ceases. Today, we are living in the Latter Day of the Law. This is an age when individuals oppose True Buddhism and promote inferior doctrines. In so doing, they grow progressively arrogant and entertain doubts. During the Latter Day of the Law, people perpetuate heresy by appropriating the principles of the Lotus Sutra and promoting them as their ideas. In the Former and Middle Days of the Law, Nam-myoho-renge-kyo was not propagated, so that the other scriptures would not be lost. However, the Buddha stated that, in the Latter Day of the Law, both those other scriptures and the Lotus Sutra would lose their powers. Thus, in the Latter Day of the Law, the only direct way to enlightenment is by chanting and propagating Nam-myoho-renge-kyo. This teaching did not represent the Daishonin’s arbitrary ideas. It was definitively established by Shakyamuni, Taho, and all the Buddhas of the ten infinite directions. It would be a terrible mistake to input other principles into Nam-myoho-renge-kyo. In other words, even though one may chant Nam-myoho-renge-kyo, if he inserts other teachings into it, then such insertion would be considered slanderous. Rather than amassing benefits, that person would actually accumulate negative karma. This is why, in Nichiren Shoshu, when an individual decides to become a new believer, we ask him to get rid of all slanderous objects. Furthermore, we instruct him to uphold Nam-myoho-renge-kyo, which was correctly taught by the Buddha. Let us consider the following for a moment: Even if we have a bowl of very nutritious soup, if it contains the tiniest drop of poison, who would ever drink it? In the same way, regardless of how correct a teaching may be, if it is combined with an erroneous doctrine, it ceases to be correct. The following passage represents the conclusion of the Daishonin’s letter: After the sun has risen, of what use is a lamp? When rain falls, are not dewdrops superfluous? Would a mother feed her newborn infant anything other than her own milk? With good medicine, it is not necessary to add any other ingredients. Although Ishikawa’s daughter possessed no special knowledge of the teachings, she naturally practiced this profound principle and upheld the True Law, sincerely chanting Nam-myoho-renge-kyo at the final moment of her life. How admirable. With my deepest respect, The first day of the fourth month in the first year of Koan Nichiren Reply to Lord Ueno Here the Daishonin explained issues that are a matter of course in life. When the sun rises, its light and warmth make fire unnecessary. When the rain falls and saturates the ground, dewdrops are superfluous. Mother’s milk provides a baby with the most nutrition; and it is unnecessary to put a different ingredient into the most effective medicine. The daughter of Ishikawa Hyoe-nyudo correctly upheld true faith, exactly as the Daishonin had instructed. Since she chanted sincere Daimoku, she was not upset or panicked even as she faced death. She was calm and was able to maintain a correct and steadfast mind at the moment of her death. The Daishonin concluded his letter by stating that this was truly admirable. As we uphold faith, let us ask ourselves whether or not we would be able to maintain serenity and dignity when we come upon our last moment, as Ishikawa-nyudo’s daughter was able to do when she faced her death. Our daily gongyo and Daimoku and the performance of shakubuku are most essential for us not only to ensure a correct and steadfast mind at the moment of our death but also to be able to live a life full of happiness and vigor. Let us remind ourselves how fortunate we are to have been born as humans into this world; to have encountered the Buddhism of Nichiren Daishonin, which is difficult to encounter; and to be able to chant Nam-myoho-renge-kyo. Furthermore, let us follow the directions set forth by our High Priest Nichinyo Shonin and advance forth with increasing devotion in our faith. Earlier today, I recited a passage from the gosho, Rissho ankoku ron (“On Securing the Peace of the Land through the Propagation of True Buddhism”). This gosho concludes with the following words:
But it is not enough that I alone should accept and have faith in your
words — we must see to it that others as well are warned of their errors! This means that we must not be satisfied by the fact that we, ourselves, believe in True Buddhism; we must further seek to warn others of their errors. In other words, this encourages us to perform shakubuku. In the gosho, “True Entity of Life” (Shoho jisso sho), the Daishonin wrote: Teach others to the best of your ability, even if only a single sentence or phrase. (Gosho, p. 668, MWND-1, p. 95) On this occasion of the Oe-shiki Ceremony for our master, Nichiren Daishonin, I ask all of you to increasingly strive forth to correctly uphold True Buddhism and to cultivate the conviction that the attainment of kosenrufu is directly related to the achievement of your individual benefits. I would like to conclude my sermon for today by pledging to achieve together with you our objective of doubling the number of the Boddhisattvas of the Earth who will congregate in 2009 for the 750th Anniversary of Revealing the Truth and Upholding Justice through the Submission of the Rissho Ankoku-ron. This has been a lengthy sermon, and I extend my appreciation to you all for your kind attention. I sincerely pray for your continued good health and for you to strive forth with increasing vigor in all your efforts. |