Oko Sermon July 2008
Reverend Shogu Kimura
July 13, 2008
“Beneficial Medicine for All Ills” (“Myoshin-ama gozen gohenji”)
Gosho Passage
Now, this illness … may be due to the Buddha’s design, for the Vimalakirti and Nirvana Sutras both speak of sick people attaining Buddhahood. From illness arises the mind that seeks the way. (Gosho, p. 900; MW-5, p. 280)
Background of the Gosho
The Gosho, “Beneficial Medicine for All Ills” (“Myoshin-ama gozen gohenji”), was written by Nichiren Daishonin when he was 54 years of age. It was his response to Myoshin-ama, a native of Suruga Province (Shizuoka Prefecture), who had sent him a Gokuyo offering of two baskets of leached persimmons and a basket of eggplants. She had informed the Daishonin of her husband’s illness.
At the beginning of this Gosho, the Daishonin lists the names of famous physicians: Huang Ti and Pien Ch’üeh in ancient China and Jisui and Jivaka in India. He explains that the Buddha is far superior to these physicians. He states that they could not even begin to compare to the Buddha, who expounded Myoho-Renge-Kyo as the supreme medicine. The Bodhisattva Medicine King (Yakuo bosatsu; twenty-third) chapter of the Lotus Sutra states the following:
This sutra provides good medicine for the ills of the people of Jambudvipa. (Hokekyo, p. 39)
Next, Nichiren Daishonin explains that a person’s death does not necessarily come about through illness. Even those who are healthy can suddenly die. He gives the current example of the numerous people who were slaughtered, when the Mongols invaded Japan. Thus, the Daishonin teaches that we need not be particularly concerned only about illnesses.
Using Illness as an Opportunity to Show the Actual Proof of One’s Faith
The first sentence in today’s passage reads, “Now, this illness … may be due to the Buddha’s design.” The Daishonin’s statement refers to the Vimalakirti and Nirvana sutras, which both speak of sick people attaining Buddhahood. In the Vimalakirti Sutra (Jomyo-kyo), the principles of Buddhism are presented in a question-and-answer format, in a setting in which Bodhisattva Manjushri and Shariputra are visiting Vimalakirti, who is ill. Vimalakirti’s illness serves as the stimulus to promote discussion on issues of Buddhism. The Actual Illness (Genbyo bon) chapter of the Nirvana Sutra (Nehan gyo) teaches that we can dissociate ourselves from the suffering of illness “first, by having compassion for all people and, secondly, by providing medicine to those who are sick.” The Nirvana Sutra contains a number of teachings concerning the issue of illness. In this way, illnesses are used as premises to expound Buddhist doctrines. As a result, by putting those teachings into action, people are able to overcome the suffering caused by illnesses.
In your lives, when do you become most serious in your faith and practice? I am certain that you have various motivations, but one such occasion must be when you have problems. For example, if you are suffering from an illness, as described in this Gosho, you would probably pray sincerely to the Gohonzon and ask to be cured of your disease. Moreover, you would probably do shakubuku and help others grow in their faith, so that you could overcome your illness. Then, the benefits of your actual practice would function not only to cure your illness but also to resolve various other problems. This means that sickness serves as the motivating factor that enables you to become sincere in your practice and resolve your problems. The Daishonin explains to Myoshin-ama that, in the same way, her husband’s illness has prompted him to become assiduous in his practice. The Daishonin writes, “Now, this illness … may be due to the Buddha’s design.”
Strong Faith and Practice Ensure Peace and Tranquility in the Future
Until Myoshin-ama’s husband fell ill, he did not uphold strong faith, as described in the following passage:
In his present life, the lay priest, your husband, has not appeared to have had especially strong faith in the Lotus Sutra. (Gosho, p. 901; MW-5, p. 281)
The Daishonin continues:
But now that the forces of karma accumulated in the past have caused him to suffer this long illness, he seeks the Way day and night without cease. (ibid.)
The Daishonin further states:
Whatever minor offenses he may have committed in this lifetime must surely have already been eradicated. (ibid.)
In addition, he urges Myoshin-ama not to worry since, even if her husband should pass away, he would not suffer, and he would encounter a swift death that would enable him to achieve enlightenment.
Everyone seeks to achieve happiness in this world. However, in terms of happiness in a future lifetime, there are people who do not believe that such a lifetime exists, and there are others who have not given it much thought. Buddhism teaches the doctrine of the three existences of past, present, and future. According to this doctrine, even if a person’s present life is happy, he cannot say that his life is characterized by true happiness, unless this condition continues into his future lifetimes.
Practice in Nichiren Shoshu is truly awesome because we are led to happiness not only in this lifetime but also in future lifetimes. Thus, Nichiren Daishonin writes:
No matter what might befall him on the road between this life and the next, he should declare himself to be a disciple of Nichiren. (ibid.)
The road between this life and the next is characterized as the “middle existence” (chu-u). The Daishonin explains that, even if someone formidable appears during this period of transition and tries to cause us harm, he would quickly subside when he learns that we are practitioners of Nichiren Daishonin’s Buddhism. The benefits of upholding faith in and practice of true Buddhism are manifested not only in this life, but also continue into future lives.
Slander is the Most Alarming Ailment
The passage that immediately follows this month’s excerpt reads as follows:
Among all diseases, the five cardinal sins, the incorrigible disbelief of the icchantika and slander of the Law are the grave ailments that especially pained the Buddha. (Gosho, p. 900; MW-5, p. 281)
The five cardinal sins, the disbelief of the icchantika, and slander of the Law are severe ailments of the spirit. The Daishonin further states in “On the Benefits of the Essential Teachings Acquired by a Recipient of the Conferred Ceremony” (“Toku jushokunin kudoku homon sho”):
The great arrogance and slanders of the Nembutsu, Shingon, Zen, and Ritsu sects are tens of millions of times worse than those of the icchantika. (Gosho, p. 594)
He also writes the following in “Observations on Shingon” (“Shingon kenmon”):
Slander of the Law is far worse than committing the five cardinal sins innumerable times. (Gosho, p. 609)
In essence, the most alarming ailment is slander of the Law. Not believing in Nichiren Daishonin’s Buddhism and committing slander is the gravest ailment.
The essential source of the suffering of people in society is none other than slander of the Law. However, many people are unaware of this. As a result, they unfortunately descend from one form of suffering into another. The Daishonin states the following in “The Selection of the Time” (“Senji sho”):
If one does not understand the origin of an illness, though he may try to treat the sick person, the treatment will surely fail and the patient will die. Now if the people resort to prayers without understanding the basic cause of these disasters, can there be any doubt that the nation will in time face ruin? (Gosho, p. 864; MW-3, p. 164)
The source of the people’s suffering is slander of the Law, and as long as we do not do shakubuku, the people cannot break away from their suffering. We have the mission to save people from their suffering. Let us put forth great efforts into doing shakubuku with great compassion.
True Buddhism Enables Us to Transform All Suffering into Happiness
Our passage for this month contains the phrase, “From illness arises the mind that seeks the way.” This refers to the fact that, by becoming ill, the husband of Myoshin-ama fostered his seeking spirit to achieve the way of the Buddha. Seeking to overcome his illness, he upheld sincere faith and practice. As a result, he was not only able to overcome his illness, but he was also able to amass great benefits, enabling him to expiate his karmic sins and achieve enlightenment.
There may be some among you who are tackling similar health issues and other difficulties, such as financial problems and family discord. I ask you not to run away from such troubles. Indeed, these problems may be the very causes that will enable you to advance toward enlightenment. I urge you to make a solid determination that you will absolutely overcome them through faith and practice. Then, you should sincerely pray to the Gohonzon.
Our Twenty-sixth High Priest Nichikan Shonin stated the following in his Exegesis on the “True Object of Worship” (“Kanjin no honzon sho” mondan):
No prayer will go unanswered, no sin will go unforgiven, no fortune will fail to come, and no truth will fail to become evident. (Gosho mondan, p. 189)
Vast and infinite benefits are inherent in the Gohonzon. Whether or not our prayers are answered depends upon our powers of faith and practice. Let us exert our utmost efforts in our faith and practice and overcome our sufferings. The more difficult the challenges, the more happiness we will experience when we overcome them. Let us share with others the joy that we feel from the benefits of overcoming our hardships, as we do shakubuku and help people grow in faith.
This is a truly important time for Nichiren Shoshu, as we promote our objectives to “Double the number of the Bodhisattvas of the Earth” and “Gather at the Great Assembly” at the 750th Anniversary of Revealing the Truth and Upholding Justice through the Submission of the Rissho ankoku-ron next year, in 2009. Let us devotedly follow the directions of our High Priest Nichinyo Shonin to successfully achieve these goals, during this profoundly significant month of July, marking the anniversary of the submission of the Rissho ankoku-ron. Let us form a solid unity as priests and lay believers and exert our best efforts to do shakubuku.