Oko Sermon February 2008
Reverend Shogu Kimura
February 10, 2008
“On Attaining Enlightenment” (“Issho jobutsu-sho”)
A mind which presently is clouded by illusions originating from the innate darkness of life is like a tarnished mirror, but once it is polished, it will become clear, reflecting the enlightenment of immutable truth. Arouse deep faith and polish your mirror night and day. How should you polish it? Only by chanting Nam-Myoho-Renge-Kyo. (Gosho, p. 46; MW-1, p. 5)
1. Nichiren Daishonin’s Age, the Addressee, and Background
The original text of this Gosho, “On Attaining Enlightenment” (“Issho jobutsu-sho”), written by the Daishonin, no longer exists, and the addressee is not specifically identified. However, from olden times, this Gosho is believed to have been written in Kamakura, in the seventh year of Kencho (1255), when the Daishonin was 34 years of age. The recipient was Toki Jonin, a lay believer in Shimosa Province (presently Chiba Prefecture).
Toki Jonin was originally from the province of Inba (presently Tottori Prefecture). He was proficient in scholarship and administrative matters, which was unusual for samurai warriors at the time. Apparently, his accomplishments were recognized, and he moved his residence to serve Lord Chiba, who was the steward of Shimosa Province.
Toki Jonin seems to have had a profound karmic relationship with Nichiren Daishonin—who was born in Kominato in Awa (presently Chiba Prefecture)—even prior to the Daishonin’s establishment of True Buddhism. Toki Jonin did not begrudge his life to protect and support Nichiren Daishonin throughout his lifetime.
The Daishonin developed great trust in Toki Jonin and addressed more than forty essential Goshos to him, including “The True Object of Worship” (“Kanjin no honzon-sho”), “The Essentials of the Lotus Sutra” (“Hokke shuyo-sho”), and “On the Four Stages of Faith and the Five Stages of Practice” (“Shi shin go hon-sho”). The Daishonin entrusted him with these writings, so that he would protect them and ensure their transmission to future generations.
2. The Significance of the Gosho
The Daishonin begins by teaching us that if we wish to overcome the sufferings caused by the delusion of the Six Worlds and attain enlightenment, we must understand the importance of awakening to the Buddha nature within ourselves. He is referring to the mystic principle of the essential Buddha nature that exists within the lives of all people. The Daishonin explains that this mystic principle of the essential Buddha nature is none other than Myoho-Renge-Kyo, and that all phenomena in the three thousand realms of the Ten Worlds permeate it and are contained within it. The Daishonin reveals how the delusion of the Six Worlds is the fundamental cause for unhappiness. He further explains that, even though some forms of Buddhism teach that the Law exists outside one’s own existence of Myoho-Renge-Kyo, such doctrines are nothing but expedient and provisional teachings. Thus, believing in and practicing these provisional doctrines is as useless as counting a neighbor’s wealth.
However, the Daishonin goes on to say that our faith and practice of the Lotus Sutra are the correct actions and are based on the true principles and documentary proof. Therefore, our every deed, regardless of how simple it may be—reciting the sutra, or offering evergreens and incense—brings us benefits and constitutes a karmic cause to attain enlightenment.
Shakyamuni in India was able to awaken to the truth from his existence as a deluded common mortal and manifest his Buddha nature. His physical body was one and the same. This point is clearly illustrated in the passage on which we are focused today. Nothing can be reflected in a mirror that is tarnished by dust and dirt. However, if it is polished, its original perfect condition can be restored, and it will once again be able to reflect all things.
Likewise, in our own lives, our Buddha nature is clouded by Earthly Desires arising from greed, anger, and stupidity and by negative karma resulting from resentment, hatred, and jealousy. Moreover, if we are led astray by appealing and deceptive external factors, such as heretical doctrines and devious instruction from heretical priests, we will lose sight of ourselves and obscure our Buddha nature. Our individual Buddha nature, however, which exists within us, will never disappear. Therefore, when through a karmic bond, we encounter True Buddhism and a true priest, and when we make a sincere determination to believe in True Buddhism and continue to practice it, we can restore our original, brilliant, individual Buddha nature and achieve the life condition of Buddhahood.
Thus, the Daishonin warns us against being deceived by evil karmic influences and internal and external obstacles at all times, from morning to night. Furthermore, he cautions us not to slacken in our faith; he urges us to proceed with devotion in our Buddhist practice and to continue to chant Daimoku. By so doing, we will ultimately attain enlightenment in this lifetime (issho jobutsu).
3. Essential Issues based on the Gosho Passage
We must be mindful of what Nichiren Daishonin revealed in the following passage from the Gosho, “Letter to Misawa” (“Misawa-sho”):
As for my teachings, regard those before my exile to Sado as equivalent to the Buddha’s pre-Lotus Sutra teachings.
(Gosho, p. 1204; MW-3, pp. 254-255)
The Daishonin wrote “On Attaining Enlightenment” approximately two years after he established True Buddhism. At this stage, he had not as yet cast off his transient identity and revealed his true self (hosshaku kempon). Thus, he had not yet inscribed the Gohonzon, the Entity of the Law. For this reason, in his teachings during this period, he does not directly address the doctrine of the Buddhism of the Sowing and the principle comparing the Buddhism of the Sowing with the Buddhism of the Harvest. His explanations in this Gosho are based on the principle of the superiority of the True Teaching, as compared to the provisional teachings. However, since the Daishonin had already established the True Buddhism of the Three Great Secret Laws, based on his internal enlightenment, we must understand this Gosho based on the perspective of the true purpose of his advent into this world.
How, then, can we proceed to observe the Buddha nature within us? Since our Buddha nature is eclipsed and concealed as a result of our slanders and negative karma from our past lifetimes, we are unable to easily observe our own Buddha nature. The Daishonin wrote the following in “Reply to Kyo’o” (“Kyo’o dono gohenji”):
I, Nichiren, with sumi, have inscribed the Gohonzon by infusing my life into it, so believe in it. (Gosho, p. 685)
Thus, the Daishonin manifested his pure, enlightened life in the form of the Gohonzon, the Entity of the essential Law of all phenomena. With strong and sincere faith, we must achieve the fusion of reality and wisdom (kyochi myogo) with the Gohonzon. The Daishonin teaches that this will enable us to manifest the mystic principle of the essential Buddha nature—our Buddha nature—in our own lives. In other words, observing our Buddha nature is to uphold the Gohonzon with sincere faith.
People in general base their perceptions on comparisons, such as good and bad; superior and inferior; and beautiful and ugly. We tend to choose things that are relatively better than others, and we try to achieve relative improvement in our lives. This trait is necessary in our individual development as humans. However, if we limit ourselves to this, we will ultimately discard the other half. According to this process, when we try to achieve happiness, there will necessarily be someone who is rendered unhappy. Indeed, this is strange. It is a defective process.
Nichiren Daishonin transcends such notions held by common mortals and teaches from the standpoint of the absolute Mystic Law (Myoho). He explains that all people equally possess the Buddha nature and, by believing in and embracing the Mystic Law (Myoho), they are able to manifest their special capacities and ultimately attain Buddhahood. In principle, the Buddha nature is inherent in the lives of all people, even if they have not as yet encountered True Buddhism and a true priest. Thus, the Daishonin instructs us to revere this fact, to respect each individual, and to work to actualize the manifestation of this Buddha nature in all people. This is based on the following passage from the Expedient Means (Hoben; second) chapter of the Lotus Sutra:
The Buddhas … know … that the seed of Buddhahood sprouts through causation, and for this reason they preach the single vehicle. (Hokekyo, p. 119; cf. Lotus Sutra, Watson)
This signifies none other than the sowing of the seeds of Buddhahood, in the form of shakubuku. When we sincerely believe in and practice the teachings of the Buddha, our lives will receive true benefits. Regardless of the difficulties that we may repeatedly encounter, we will be able to overcome them all through the process of changing poison into medicine (hendoku iyaku). Furthermore, we will be able to manifest good fortune and benefits in all aspects of our lives.
Wherever we live, all of us, who uphold the True Buddhism of Nichiren Daishonin, should have great conviction and pride that we, ourselves, are the Bodhisattvas of the Earth or share a solid karmic bond with them. We must carry out our practice as true disciples of the Buddha and shakubuku those who have not yet encountered the True Buddhism of Nichiren Daishonin. It is essential to enable them to chant Daimoku to the Gohonzon, so that they may open their Buddha nature.
Let us shakubuku as many people as possible with whom we share a karmic bond, so that we can go on Tozan together with them to Head Temple Taisekiji in 2009, for the significant occasion of the 750th Anniversary of Revealing the Truth and Upholding Justice through the Submission of the "Rissho Ankoku-Ron". By so doing, we can repay our debt of gratitude to the Dai-Gohonzon of the High Sanctuary of True Buddhism, the very entity of the life of Nichiren Daishonin, and to our High Priest, who has received the Lifeblood Heritage of the Law, which is successively transferred to only one person, from Nichiren Daishonin.