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Guidance from Sixty-eighth High
Priest Nichinyo Shonin On the occasion of the August Kosen-rufu Shodai Ceremony, I would like to express my heartfelt appreciation to the large number of participants here today, including those members who have traveled here from overseas countries. As you know, one of the seven parables of the Lotus Sutra, called the “Parable of the Gem in the Robe,” was preached in the Prophecy for Five Hundred Disciples (Gohyaku deshi juki; eighth) chapter. This parable tells the story of a man who went to the house of a good friend and had a lot to drink. He became drunk and lay down to sleep. At that time, his friend, who was a government officer, had to go out on official business. Before leaving, he took a priceless jewel and sewed it into the lining of his sleeping friend’s robe. Later, the man woke up and became sober. He had no idea at all what had happened while he slept. He left his friend’s house, and set out on a journey, wandering through other countries. He experienced tremendous difficulties in his search for food and clothing. He had a wretched life, expending tremendous effort, only to be joyful and satisfied with the meager amount that he was able to secure for himself. Eventually, the wandering man was able to meet his close friend again. His miserable appearance astonished the friend, who said to him: My friend, why do you have such a humble appearance? In the past, I wanted to ensure that you would be able to live in comfort, so I took a priceless jewel—valuable enough to satisfy your every desire—and sewed it into the lining of your robe. Didn’t you ever realize it? Yet, it is still there. How foolish of you, suffering for such a long time without knowing this! My friend, you are now able to take the jewel and exchange it for necessary goods. You can now have whatever you want, and will be able to live an enjoyable life. In this parable, the man wandered through other countries, spending day after day searching for food and clothing, and every once in a while, if he gained something, he was satisfied with even a small amount This corresponds to the five hundred men of Learning (shomon), who were satisfied with the enlightenment of Hinayana Buddhism. They aspired to the stage of Arhat, and never exerted themselves toward the higher stage of true enlightenment. This parable is their expression of regret for their shameful attitude of never striving toward higher stages. The man carrying a priceless jewel without realizing it represents the people, who possess the Buddha nature and are able to attain enlightenment, but cannot realize this because of their ignorance. However, eventually the man was told about the priceless jewel sewn into his robe. This signifies that he realized the true teaching of the Buddha, and then for the first time, he was able to obtain the great benefit of attaining enlightenment. Today, in the midst of the evil age of the Latter day of the Law, we can observe various people who are struggling and suffering. There are those who are attached to food and clothing and are satisfied with the meager amount they are able to acquire, just like the man in this parable. They never seek the true happiness that spans the Three Existences, as they waste their daily lives. They do not realize that they possess the Buddha nature, the priceless jewel with infinite possibilities, within themselves. There are also those who are totally exhausted from their sufferings. They won’t be able to find a clue to the solution by themselves, and they spend their days in anguish. Moreover, there are those who don’t even notice the helping hands extending from others. And I believe there are numbers of people who don’t know that practicing erroneous teachings and committing slander are the source of unhappiness, and they cannot escape from the influence of such erroneous groups, including the SGI, which denigrates the Three Treasures. It is our crucial mission to save these people, by removing the poison of committing slander, the source of unhappiness, by teaching them about the existence and dignity of the Buddha nature that all common mortals innately possess, and by convincing them to devote themselves to Nichiren Daishonin’s Buddhism. This is what we call “performing shakubuku.” Shakubuku is the practice of compassion to save all common mortals, and the most supreme method to actualize “Securing the Peace of the Land through the Propagation of True Buddhism” (Rissho-ankoku). Nichiren Daishonin stated in “The Embankments of Faith” (“Abutsubo ama gozen gohenji”): Whether or not we reproach another for his slander, it is difficult to prevent him from committing a grave sin. If we see or hear a person commit slander and make no attempt to stop him even though he could be saved, we betray our great gifts of sight and hearing and so commit an act of utter mercilessness. Chang-an wrote, “If you befriend another person but lack the mercy to correct him, you are in fact his enemy.” The consequences of this offense are extremely difficult to erase. (MW-1, p. 158) Today, the priesthood and laity are working hard, day by day, toward the achievement of our goals for the 750th Anniversary of Revealing the Truth and Upholding Justice through the Submission of the Rissho ankoku-ron. Doubling the number of the Bodhisattvas of the Earth is the crucial key for this accomplishment. As I have mentioned on many occasions, we will not be able to welcome this grand ceremony in 2009 both in name and in reality without doubling the number of the Bodhisattvas of the Earth. I would like to conclude my address today by sincerely encouraging all of you, without leaving out a single person, to stand up with firm determination and take vigorous action to perform shakubuku for the fulfillment of our great objectives.
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