Guidance from Sixty-eighth High Priest Nichinyo Shonin On the Occasion of the August Kosen-rufu Shodai Ceremony
August 3, 2008
Reception Hall, Head Temple Taisekiji
Good morning, everyone. On the occasion of the August Kosen-rufu Shodai Ceremony, conducted today at the Head Temple, I would like to express my heartfelt appreciation to the large number of participants in attendance.
We have already entered into the month of August of this “Year of Great Advancement.” I believe you are devoting yourselves to practicing day and night toward the achievement of our goals for next year.
The Kick-off Meetings for the Advancement of the Great Assembly of the Bodhisattvas of the Earth were held at four venues across the country during the first half of this year. Thanks to your overwhelming support, each Kick-off meeting was completed with great success at each respective venue.
Now, the second half of the year has begun, and based on the great success of the Kick-off meetings with unity between priesthood and laity, I expect each chapter to strive for the achievement of the shakubuku goals for this year.
However, when a person tries to do good deeds, various obstacles and devils, including those from within, will arise to prevent one’s advancement toward kosen-rufu. The Gosho, “A Sage and an Unenlightened Man” (“Shogu mondo-sho”) states:
The human heart is like water that assumes the shape of whatever vessel it occupies, and the nature of beings is like the reflection of the moon undulating on the waves. Now you insist that you will be firm in this faith, but another day you are bound to waver. Though devils and demons may come to tempt you, you must not allow yourself to be distracted. (Gosho, p. 409; MW-5, p. 119)
As the Daishonin strictly points out in this Gosho passage, even if one takes faith in Buddhism with indomitable resolve, this person’s heart is “like water that assumes the shape of whatever vessel it occupies, and the nature of beings is like the reflection of the moon undulating on the waves.” Thus, the human heart is changeable. Even though a person behaves with perfect composure under peaceful circumstances, when one encounters difficulties and obstacles, one will lose one’s focus. The Daishonin is pointing out that we must always be concerned about such circumstances on a day-to-day basis, so that we can cope with hardships and devils at any time in life.
The Lotus Sutra is a teaching that is most difficult to believe and most difficult to understand. The Teachers of the Law (Hosshi; tenth) chapter of the Lotus Sutra reads:
The sutras I have preached number immeasurable thousands, ten thousands, millions. Among the sutras I have preached, now preach, and will preach, this Lotus Sutra is the most difficult to believe and the most difficult to understand. (Lotus Sutra, Watson, p. 164)
The Daishonin explains the reason why the Lotus Sutra is the most difficult to believe and most difficult to understand in the Gosho, “Shuku jissho-sho”:
You must know that the sutras preached in the past during the four periods, the Sutra of Infinite Meanings (Muryogi-kyo) preached at present, and the Nirvana Sutra which would be preached in the future are all easy to believe and easy to understand, since they are the teachings in accordance with the minds of others (zui tai). This Lotus Sutra is most difficult to believe and most difficult to understand, since it is the teaching in accordance with the Buddha’s own mind (zui jii). The teachings expounded by the Buddha according to his own mind (zui jii) are superior to the teachings expounded by the Buddha according to the capacities of the people (zui tai). (Gosho, p. 1329)
The Daishonin reveals in this passage that the Lotus Sutra is most difficult to believe and most difficult to understand, because it was taught by the Buddha according to his own mind.
The Daishonin further explains the principle of the teachings expounded by the Buddha according to his own mind and the teachings expounded by the Buddha according to the capacities of the people. In the Gosho, “The Buddha’s Own Mind” (“Niike dono goshosoku”) he states the following:
One should understand that, of the sacred teachings of the Buddha, there are those known as zui tai, which are preached “in accordance with the minds of the people,” and those known as zui jii, which are preached “in accordance with the Buddha’s own mind.” Thus, if a parent yields to the will of his or her child, that is a case of zui tai. But if the child complies with the will of the parent, that is zui jii. All the other sutras are examples of zui tai, because when preaching them, the Buddha adjusted himself to the minds of all other living beings. But the Lotus Sutra is an example of zui jii, because in it, the Buddha had all living beings comply with his own mind. The various other sutras represent the teachings of the Buddha, but, if one puts faith in them, then one is simply following the minds of ordinary people and will never be able to attain Buddhahood. The Lotus Sutra is both the teaching of the Buddha and the embodiment of the Buddha wisdom. If one puts sincere faith in each character and brushstroke in it, then one will become a Buddha in one’s present form. For example, a piece of white paper becomes black when dipped in black ink, and black lacquer turns white when white liquid is poured into it. Just as poison turns into medicine, so do ordinary individuals change into Buddhas. Accordingly we call it the wonderful teaching. (Gosho, p. 1365; MW-7, p. 153)
In other words, since all the sutras other than the Lotus Sutra were expounded using provisional teachings according to the varying capacities of the people, they are known as zui tai. On the other hand, the Lotus Sutra was taught by the Buddha at his own will, so it is the sutra of zui jii. The teachings of zui tai are easy to believe and easy to understand, since they are provisional teachings, while the Lotus Sutra is most difficult to believe and most difficult to understand, since it is the true teaching.
Since the Lotus Sutra, the teaching of zui jii, was taught by the Buddha according to his own mind, believing in even one character or one brushstroke with deep faith can lead one to attain Buddhahood as a common mortal. The Daishonin states, “For example, a piece of white paper becomes black when dipped in black ink, and black lacquer turns white when white liquid is poured into it. Just as poison turns into medicine, so do ordinary individuals change into Buddhas. Accordingly we call it the wonderful teaching.” Thus, the Buddha has revealed the benefits of believing in and accepting the mystic Law. They are truly extensive and immeasurable.
The practice of the mystic Law is never without hardships. Thus, overcoming them can only be accomplished through further devotion to the practice with absolute confidence in the Dai-Gohonzon. The more obstacles one faces, the harder one should strive in one’s practice.
The Daishonin teaches in “A Ship to Cross the Sea of Suffering” (“Shiiji shirodono-gosho”):
The greater the hardships befalling him the greater the delight he feels, because of his strong faith. Doesn’t a fire burn more briskly when logs are added? All rivers run to the sea, but does its fullness make the rivers flow backward? The currents of hardship pour into the sea of the Lotus Sutra and rush against its votary. The river is not rejected by the ocean; neither does the votary reject suffering. (Gosho, p. 1555; MW-1, p. 9)
We should deeply understand the golden words, “The greater the hardships befalling him the greater the delight he feels, because of his strong faith.”
No matter what great hardships arise, we should think of them as golden opportunities for attaining Buddhahood and make further efforts in our practice. This will lead us to opening the path toward the attainment of Buddhahood without fail. We could also say that devoting ourselves to the practice so intently that it almost invites hardships will lead to the path of attaining Buddhahood in our present form and Securing the Peace of the Land through the propagation of True Buddhism.
Presently, Nichiren Shoshu is advancing toward next year’s auspicious occasion with unity between priesthood and laity. At this time, it is important for us to crush all evils and courageously work toward achieving our objectives with absolute conviction in upholding the mystic Law.
When I look at today’s chaotic world, I strongly feel that now is the time to sow the seeds of the mystic Law into the hearts of many people, who are stained by the three poisons of greed, anger, and, stupidity. Furthermore, we must do shakubuku in order to realize the ideal world where the Peace of the Land is Secured through the propagation of True Buddhism.
I would like to conclude my address today by sincerely praying that each of you, with unity between priesthood and laity based on the spirit of itai doshin (many in body, one in mind), will make further advancement, aiming toward the achievement of each chapter’s shakubuku goal during the second half of this year.