Upholding Faith in the Gohonzon
Okyobi Sermon, December, 2004
Reverend Shogu Kimura
Even if one should fall into hell (as a result of slandering the Lotus Sutra), because one has heard the Lotus Sutra, which enables the attainment of Buddhahood, one has thereby received the seed of Buddhahood and will invariably become a Buddha … In the same way, though persons (who slander the Lotus Sutra) may fall into hell, they will quickly rise up again and attain the state of Buddhahood. The people of today in any event already reject the Lotus Sutra, and because of that error they will undoubtedly fall into hell. Therefore, one should by all means persist in preaching the Lotus Sutra and causing them to hear it. Those who put their faith in it will surely attain Buddhahood, while those who slander it will establish a “poison-drum relationship” with it and will likewise attain Buddhahood. In any event, the seeds of Buddhahood exist nowhere apart from the Lotus Sutra. (Gosho, p. 1316; MWND-6, p. 196-197)
Today, on this occasion of the Okyo-bi Ceremony for December, I have sincerely recited the sutras and chanted Daimoku together with you. I have also offered my heartfelt prayers for the peaceful repose of all the deceased individuals for whom you have requested a memorial. Moreover, I have sincerely prayed for you to eliminate your sins and negative karma from this and 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; and for the ultimate continuation of the Law. I have also prayed for the further advancement of the Myoshin-ji Chapter of the Hokkeko.
In the Gosho passage that we are focusing on today, the Daishonin referred to the “poison-drum relationship.” First, I will briefly explain the meaning of the “poison-drum relationship.” The “poison drum” is a drum which has a coating of extremely strong poison on its surface. Because the poison is so potent, when the drum’s surface is beaten with drumsticks, those who hear the sound of the drum will all die. In fact, even those who hear the sound of the drum without ever intending to listen to it will also die.
This metaphor indicates how all people – whether or not they readily intended to listen, when they were told about True Buddhism – will receive the benefits of Buddhism as they listen. This process will destroy any slanderous spirit against Buddhism, which may have existed within their hearts, and will ultimately enable them to embrace True Buddhism.
For example, if a person trips and falls to the ground, he would place his hands on the ground, pick himself up, and rise to his feet once again. When we talk to an individual about Buddhism, he may feel dissatisfied and may even act slanderously. He may inevitably fall into Hell once, but the karmic bond that he created with True Buddhism would function as a cause to draw him out of Hell. In fact, he would be able to attain enlightenment sooner than a person who has absolutely no karmic bond with Buddhism. Therefore, regardless of the person’s reaction, it would benefit him, if we enthusiastically teach him about the Daishonin’s Buddhism.
The “people of today” in this passage refer to us, the people of the Latter Day of the Law. If people living today, in the Latter Day of the Law, do not form a karmic bond with the Daishonin’s Buddhism, they are turning their backs on the truth of the Lotus Sutra in their daily lives. Therefore, they would inevitably fall into Hell. It is essential for us to enthusiastically explain the Daishonin’s True Buddhism to them.
The phrase, “Those who put their faith in it will surely attain Buddhahood,” describes the process of attaining enlightenment through a direct bond (jun’en). By contrast, the phrase, “Those who slander it will establish a ‘poison-drum’ relationship,” indicates the achievement of enlightenment through a reverse relationship (gyaku en). While there are two types of karmic bonds – direct and reverse – and the Daishonin’s Buddhism functions to save all people through both types of bonds. You probably have various experiences from your shakubuku activities. Some of you may have been told, “You’re wrong to say that only Nichiren Shoshu is the correct faith. There are good points in every religion.” Others may have been told, “I don’t want to listen to you anymore.” Still others may have been told, “No matter what you say, I do not understand the Gohonzon and I do not want to believe in it.” Moreover, there may be some of you who are unable to proceed forth in your shakubuku activities because you fear opposition or rejection.
You may tend to think that it would be counterproductive, in your shakubuku activities, to talk to a person who does not want to listen. Beyond such unwillingness to listen, if that person slanders the Gohonzon, then he will suffer a negative effect without fail.
However, every person who hears about the true Gohonzon, regardless of his reaction at the time, will eventually awaken to faith some day, without fail, and attain enlightenment.
As set forth in the phrase, “In any event, the seeds of Buddhahood exist nowhere apart from the Lotus Sutra,” the Lotus Sutra – that is, the True Buddhism of the Daishonin – is the one and only doctrine that contains the seed of enlightenment. We cannot attain Buddhahood through any other teaching. Today, in the Latter Day of the Law, the only way to achieve enlightenment is to embrace the Dai-Gohonzon of the Three Great Secret Laws and to perform the practices of the Mystic Law. Hence, I ask you all to perform shakubuku with great enthusiasm and conviction.
The seeds of Buddhism were never planted within the hearts of people in the Latter Day of the Law. Therefore, it is absolutely impossible to attain enlightenment through the pre-Lotus Sutra provisional teachings. The life condition of Buddhahood cannot be achieved without propagating the Daishonin’s True Buddhism and causing them to hear Daimoku. Thus, whether or not people listen to us, and even if we encounter hateful and slanderous reactions from them, there is no way other than to plant the seed of the Mystic Law for them to achieve enlightenment.
This does not mean, however, that the existence of the “poison-drum relationship” allows us to indiscriminately talk about the Daishonin. As we denounce the erroneous teachings of others, we may inadvertently criticize their character. We are only human, so we may do this, unbeknownst to us. We must not suddenly challenge others by saying, “That’s slander!” when we are not completely aware of their feelings. If our actions lack common sense and if our behavior is inconsiderate, then we would, in fact, hurt the Law. It would be unfortunate if we negate our correct practice by causing people to distrust or shun Nichiren Shoshu. Those who are directly involved in the shakubuku activity are the very people who are most aware of the balance of common sense that must be preserved. They would be the best people to gauge the situation.
We were all born into this world, in the Latter Day of the Law, and, as priests and lay believers of Nichiren Shoshu, we were able to encounter the True Buddhism of the Daishonin. As such, we uphold the correct teachings and exert forth our utmost efforts in our practice. Thus, we must all thoroughly believe in the Gohonzon from the bottom of our hearts and follow the directions of our High Priest, as we advance forth day by day.
Today, I spoke briefly about shakubuku, by making reference to the principle of the “poison-drum relationship.”
I sincerely appreciate your efforts to attend this Okyo-bi Ceremony today, after we concluded last week’s ceremony commemorating the 20th anniversary of the establishment of Myoshin-ji Temple. As a result of your efforts, our 20th anniversary ceremony was attended by 292 people, including the 23 guests from Japan. I am convinced that this successful ceremony was entirely possible through the protection of the Gohonzon and also through the sincere faith upheld by each of you. Starting today, let us now advance forth together towards the next celebration – the 25th anniversary of the establishment of this temple.
Please take care and return home safely today.
Thank you very much.