“The Selection of the Time” (Part II)
(Senji
sho)
Okyobi Sermon, March, 2005
Reverend Shogu Kimura
Those concerned about their next life would do better to be common people in this, the Latter Day of the Law, than be mighty rulers during the two thousand years of the Former and Middle Days of the Law. Why won’t people believe this? Rather than be the chief priest of the Tendai sect, it is better to be a leper who chants Nam-myoho-renge-kyo! (Gosho, p. 838; MWND-3, p. 93)
Today, on this occasion of the Okyo-bi Ceremony for March, 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.
Since last month and through this month, we have been reciting passages from the Gosho, “The Selection of the Time” (Senji sho). As presented in the title, this gosho concerns the selection of the time. What is the meaning of time? This can be contemplated in various significant ways. In this gosho, the Daishonin stated that now, in the Latter Day of the Law, the Mystic Law of Myoho-renge-kyo is, indeed, the single supreme doctrine that must be propagated. He further explained that we can attain enlightenment only by means of the Three Great Secret Laws that are appropriate for the Latter Day of the Law. Moreover, the Daishonin stated that the Three Great Secret Laws will enable us to achieve peace and tranquility in this world, and he continued to denounce the heretical teachings of all sects, as he revealed the truth.
There are people in society who believe that upholding faith is for those who are mentally weak. There are others who feel that such faith is only necessary when they encounter problems in life.
Some individuals believe that faith is a spiritual matter that should be quietly confined to one’s heart. They feel that action and practice in faith should be left to a small group of experts in the field. They believe that lay people – that is, people in society at large – need not devote themselves to faith.
People who feel this way regard the Buddha as a figure who exists in a special, distant realm. They consider him to be an exalted being who is completely disconnected from them. In other words, such individuals regard the Buddha as an invaluable figure who unilaterally gives them instructions. This view gives rise to the dichotomy of the “Buddha who is revered and the common mortals who revere him.” What does reverence mean?
To revere is to support. Reverence has a two-fold significance.
First, reverence means respect. It signifies the reverence and support that people extend to the Buddha. Furthermore, it describes the love and protection that they offer to the Buddha.
The second significance indicates faith and devotion. Therefore, to revere and support the Buddha is to believe in the essential spirit of the Buddha and to follow his words. People will seek to model their own behavior after that of the Buddha and they will sincerely try to replicate the life of the Buddha so as to achieve world peace and the ultimate propagation of the Law through kosenrufu, together with the Buddha. You will understand this, if you regard the Buddha in this description to indicate Nichiren Daishonin. Those of us who uphold faith in Nichiren Shoshu must support Nichiren Daishonin more correctly and sincerely than anyone else. Only then do we deserve to be referred to as “my disciples” by the Daishonin. Today, the correct conduct for us, as the disciples of the Daishonin, is to believe and follow the directions of our High Priest Nikken Shonin.
The gosho passage on which we are focusing this month presents us with a great model for the spirit of “not begrudging one’s life for the sake of the Law” (fu jishaku shinmyo) for all mankind, which includes the priests and lay believers of Nichiren Shoshu. The Daishonin calls out to us, “My disciples, follow me.”
Regardless of the exemplary practice of great rulers who lived during the two-thousand years of the Former and Middle Days of the Law, it will never surpass the practice of the people of the Latter Day of the Law. The difference between these was as great as the earth and the heavens. Depending on the time, the figures who performed the propagation were different. The teachings of the Latter Day of the Law were in a different league from those of the Former and Middle Days of the Law. Even though the teachings were correct in the Former and Middle Days of the Law, they were still pre-Lotus Sutra theoretical doctrines, and practicing them now would not enable people to amass benefits.
Furthermore, even if a person belongs to the lowest class of people in society, he will receive immeasurable benefits for encountering the Gohonzon. Conversely, high social standing is insignificant in Buddhism. It is most essential to uphold True Buddhism and to perform correct practice. Of course, this does not mean that you need not put forth efforts in society. It is important to exert your utmost efforts at all times and consider all situations in life to characterize your Buddhist practice.
Time seems like a relatively simple matter, but it actually contains profound significance. There is a well-known saying, “an entire lifetime in a single encounter” (ichigo ichie). This very moment in our lives – that is, this moment, as we worship here at the temple and chant Daimoku – is extremely important. We frequently hear people who say that they have practiced for forty years or that they have practiced for thirty years. This is tremendous, indeed. However, if, at this time, they do not perform gongyo or come to worship at the temple, those forty years would be rendered meaningless. In fact, if such people believe that they possess true faith because they have practiced for forty years, they risk transforming their spirit into one characterized by arrogance. Among those of you who have lived for forty years, how many of you could possibly say that you know every detail about your own bodies? I dare say that there is no one who could make such a claim. Among those of you who have consumed food for forty years, how many of you could possibly say that you have complete awareness of the ingredients and the flavorings of each of your daily meals? Again, I dare say that there is no one who could do so. The Daishonin’s teachings are far more profound than such matters. In Buddhism, a person’s faith cannot be measured by the number of years he has practiced. Moreover, a person’s understanding of True Buddhism does not necessarily deepen with time.
The present moment – this instant – is most essential. I am convinced that a person’s worth is determined by how seriously he lives each moment and by how much effort he puts forth in his faith.
I ask you all to reconsider the great significance that is contained in this simple concept of “time,” and I further ask you to seriously and sincerely live every hour and every moment, as you advance forth in your faith. No one is perfect. However, everyone can exert forth his utmost effort. Such is an essential characterization of being human.
As priests and lay believers of Nichiren Shoshu, as priests and lay believers of Myoshin-ji Temple, and as the disciples of the Daishonin, let us all seriously and sincerely live the current moment to the fullest and advance forth together.
I would like to conclude my brief address for today.
I sincerely thank you for your attendance.