Guidance from Sixty-eighth High Priest Nichinyo Shonin On the Occasion of the May Kosen-rufu Shodai Ceremony
May 4, 2008
Reception Hall, Head Temple Taisekiji
On the occasion of the May Kosen-rufu Shodai Ceremony conducted today at the Head Temple, I would like to express my deep appreciation to the large number of participants in attendance. I trust that all of you are working diligently toward the successful achievement of our objectives, as we enter the month of May, almost the mid-term of this year, “The Year of Great Advancement.”
As you may know, on April 29 we held the Hokkaido Kick-off Meeting for the Advancement of the Great Assembly of the Bodhisattvas of the Earth at Makomanai Sekisuihaimu Ice Arena in Hokkaido.
The Kick-off Meeting was initially planned to be held at Tsukisamu Alpha Court Dome. However, it was changed to a larger venue—the Makomanai Sekisuihaimu Ice Arena—due to the strong determination and the well-planned promotion by all of the Hokkaido Hokkeko Members. The number of participants increased more than we had expected, so we had to change the venue in order to accommodate all the participants. Six thousand and six people assembled at the meeting. This was a dramatic increase over the initial goal, and it was held with great success.
For this meeting, all of the chapters managed to achieve their goals for the number of participants attending the Kick-off Meeting, except for just one chapter. Thus, for the Hokkaido Hokkeko members, the number of participants was 150% of the initial target they set. This brought about tremendous success to the Kick-off Meeting. I strongly feel that this tremendous success will serve as a great motivational force for the advancement and growth of shakubuku activity in Hokkaido.
I believe that the Kick-off Meeting itself was magnificent. Each and every member was filled with joy and vitality during both the ceremonial and performance sections. I trust that all the Hokkeko members in Hokkaido will take advantage of this opportunity, and will forge ahead with great shakubuku activities toward the achievement of their shakubuku goals for this year. I sincerely pray for your success.
I believe that the Eastern Japan Kick-off Meeting, the last of the four Kick-off Meetings in Japan, will also be held with great success. I sincerely pray for the accomplishment of the targets set for the Kick-off Meeting by the Eastern Japan Hokkeko members.
The Parable (Hiyu; third) chapter of the Lotus Sutra states:
Even you, Shariputra, in the case of this sutra, were able to gain entrance through faith alone. How much more so, then, the other voice-hearers. Those other voice-hearers—it is because they have faith in the Buddha's words that they can comply with this sutra, not because of any wisdom of their own. (Hokekyo, p. 174; The Lotus Sutra, Watson, p. 73)
This passage is known to be the source of the doctrine called “gaining entrance through faith alone” (ishin tokunyu). This is the principle, which teaches that even Shariputra, who was known as foremost in wisdom, attained enlightenment not through his wisdom but through his own faith.
As the primary principle in Buddhism, faith is the basis of Buddhist practice, and without that, one will not be able to attain enlightenment. Therefore, Nichiren Daishonin states in “The Real Aspect of the Gohonzon” (“Nichinyo gozen gohenji”):
All depends on the strength of your faith. To have faith is the basis of Buddhism. That is why the fourth volume of the Great Concentration and Insight (Maka shikan) states, “Buddhism is a vast ocean, but only those with faith can enter.” In interpreting this passage, Miao-lo writes in the fourth volume of his Annotations on the Great Concentration and Insight (Maka shikan guketsu), “Even Confucius teaches that faith is first and foremost. This is all the more true with the profound doctrines of Buddhism! Without faith, how can one possibly approach them? That is why the Flower Garland Sutra defines faith as the basis of practice and the mother of blessings.” (Gosho, p.1388; cf. MW-1, p. 214)
It is said that Buddhism is like the boundless and expansive ocean. Therefore, it appears very easy to enter. However, there is only one entrance. It is called “faith.” There is the principle, “having no doubt is called belief” (mugi wasshin). This belief signifies having absolute faith in the Gohonzon, without the slightest doubt.
Nichiren Daishonin states in the “Orally Transmitted Teachings” (“Ongi kuden”):
Ichinen sanzen arises from the single character “faith,” (shin) and the attainment of the Buddha way by all Buddhas of the three existences also comes from the single character “faith.” This character is the sharp sword that can cut through the fundamental darkness (gampon no mumyo). The statement, “Having no doubt is called belief,” demonstrates that faith is the sharp sword to sever and remove doubts and delusions.(Gosho, p. 1737)
The same Gosho further states:
The single character “faith” is the single source to accept and embrace this true Law. The single character “faith” is the sharp sword that will subjugate the fundamental darkness. (Gosho, p. 1764)
What Nichiren Daishonin means is that having absolute faith in the Gohonzon is like having a sharp sword that will cut away the fundamental darkness, the illusion that dwells in the depths of the minds of common mortals.
However, Nichikan Shonin stated the following in “Commentary on the Awakening of Faith” (“Daijo kishin-ron giki”):
One may have belief, but without practice, it will not be strong faith. Faith without practice causes one to easily abandon faith when one encounters evil influences. (Six Volume Writings, p. 71)
It is certain that faith must go together with practice. If one has faith but does not practice it, this is far from being solid faith. One who depends on faith without practice will be unable to resist evil influences.
In the Gosho titled “Letter to Horen” (“Horen-sho”), Nichiren Daishonin states:
Practicing the Lotus Sutra without faith is like entering a mountain full of precious, buried treasures without hands, or trying to travel a thousand miles without legs. (Gosho, p. 814)
One may never backslide in the practice, but does not have faith. This is also not correct. Thus, true faith must exist with both faith and practice.
For example, the doctrine of the Three Great Secret Laws: the True Object of Worship, the Daimoku, and the High Sanctuary of the Essential Teaching, are divisible into Six Great Secret Laws. The Daimoku of the Essential Teaching has two aspects―faith and practice. What if either faith or practice is missing from the Daimoku of the Essential Teaching? Faith and practice are indivisible—they cannot exist apart from one another.
The Profound Meaning of the Lotus Sutra (Hokke gengi) states the following:
One will be able to reach into Clear Cool Pond (Shoryochi) with both the eyes of wisdom [faith] and the steps of practice [chanting Daimoku]. (Hokke gengi, p. 521)
This means that one who has the eyes of wisdom and walks the practice of faith will be able to enter into Clear Cool Pond. In other words, one will be able to attain enlightenment. However, as Nichiren Daishonin stated in, “On the Four Stages of Faith and the Five Stages of Practice” (“Shishin gohon-shō”):
And because our wisdom is inadequate, he teaches us to substitute faith, making this single word "faith" the foundation. (Gosho, p. 1112; MW-6, p. 216)
It is obvious that one will attain enlightenment not through wisdom, but with faith; thus, substituting faith for wisdom. Taking the steps of practice means that active movement in faith will enable one to attain enlightenment.
Therefore, faith must combine both belief and practice. Likewise, shakubuku must be performed with real action. Otherwise, it cannot be considered to be shakubuku. Shakubuku is not just verbal. By performing, experiencing, and actualizing shakubuku, we can, for the first time, be blessed with boundless benefit from the Dai-Gohonzon.
Recently, I received a report from a temple in the Hokuriku area. A new chief priest was recently assigned to this temple. When he arrived, he took the lead in shakubuku activities, uniting the priesthood and laity in a great shakubuku campaign. As a result, the temple has already achieved its shakubuku goals for this year. I also heard that one of the Lodging Temples (Tacchu) has also already achieved thirteen shakubuku so far this year.
The significant factor in these Hokkeko chapters is that they are taking action. Both priesthood and laity are committing themselves to the shakubuku campaign.
Nichiren Daishonin states in “On the Doctrine of ichinen sanzen” (“Ichinen sanzen hōmon”):
Even though one has compounded one hundred or one thousand kinds of medicines, if one never takes them, he will never be able to cure his illness. Even though one’s storehouse may be full of treasures, if he doesn’t open it, he will starve to death. Likewise, if one has medicine in his pocket but never takes it, how can he stay alive? (Gosho, p. 110)
What if one possesses the Buddha nature and the true entity of the mystic Law but never puts the teaching into practice? It is the same as theoretical Buddhism. How can the Buddha nature manifest in someone’s life just by itself?
Thus, the meaning of shakubuku can be understood for the first time only by actually doing it. In other words, without physical action, there will be no shakubuku.
Nichiren Daishonin states in “Questions and Answers between a Sage and a Foolish Man” (“Shōgu mondō-shō”): Now, in widely propagating the Buddhist teachings and bringing salvation to all people, one must first take into consideration the teaching, the capacity of the people, the time, the country, and the sequence of propagation. The reason is as follows. In terms of the time, there are the periods of the Former, the Middle and the Latter Days of the Law, and in terms of the teachings, there are the hinayana and the mahayana doctrines. In terms of the practices to be adopted, there are shoju and shakubuku. It is a mistake to practice shakubuku at a time when shoju is called for, and equally erroneous to practice shoju when shakubuku is appropriate. The first thing to be determined, therefore, is whether the present period is the time for shoju or the time for shakubuku. Shoju is to be practiced when throughout the entire country only the Lotus Sutra has spread, and when there is not even a single misguided teacher expounding erroneous doctrines. At such a time, one may retire to the mountain forests, practice the meditation on the dharmas, or carry out the five, the six or the ten practices. But the time for shakubuku is very different from this. It is a time when many different sutras and teachings spring up here and there like so many orchids and chrysanthemums, when the various sects command a large following and enjoy renown, when truth and error stand shoulder to shoulder, and when mahayana and hinayana dispute which is superior. At such a time, one must set aside all other affairs and devote one's attention to rebuking slander of the Law. This is the practice of shakubuku. If, failing to understand this principle, one were to practice shoju or shakubuku at an inappropriate time, then not only would he be unable to attain Buddhahood, but he would fall into the evil paths. This is firmly laid down in the Lotus and Nirvana sutras, and is also clearly stated in the commentaries by T'iantai and Miao-lo. It is, in fact, an important principle of Buddhist practice.(Gosho, p. 402; MW-5, pp. 102-103)
In summary, shakubuku is “an important principle of Buddhist practice” in the midst of Latter Day of the Law.
I would like to conclude my address by praying that all of you will etch these golden words into your heart, in order to accomplish the shakubuku goals for “The Year of Great Advancement” that I outlined on New Year’s Day. Furthermore, I pray that all of you will engage in vigorous practice with an undaunted spirit as we advance toward the commemorative year of 2009.