Oko Sermon December 2008
Reverend Shogu Kimura
December 14, 2008
“The True Entity of all Phenomena” (“Shoho jisso-sho”)
Only I, Nichiren, at first chanted Nam-Myoho-Renge-Kyo, but then two, three and a hundred followed, chanting and teaching others. Likewise, propagation will unfold this way in the future. Doesn’t this signify “emerging from the earth?” At the time of kosen-rufu, the entire Japanese nation will chant Nam-Myoho-Renge-Kyo, as surely as an arrow aimed at the earth cannot miss the target. (Gosho, p. 666; MW-1, p. 93)
Nichiren Daishonin wrote this Gosho on the 17th day of the fifth month of the tenth year of Bun’ei (1273), when he was 52 years of age and living at Ichinosawa in Sado. He addressed this letter to Sairenbo Nichijo.
The phrase “true entity of all phenomena” (shoho jisso) is contained in the Expedient Means (Hoben; second) chapter of the Lotus Sutra. Sairenbo asked Nichiren Daishonin questions concerning the significance of this phrase. This Gosho is the Daishonin’s response to Sairenbo’s query.
This writing is divided into three major sections to address the question. First, the Daishonin reveals that the essential entity of all laws is the single Law of Myoho-Renge-Kyo; and Myoho-Renge-Kyo is none other than the True Buddha. Next, based on his own existence and his conviction that he, himself, is the True Buddha of the Latter Day of the Law, the Daishonin explains the gravity of the sins of those who criticize and slander him as a Buddha and as a human. Conversely, he also explains the tremendous benefits that people will receive if they revere him, make offerings to him, and propagate the mystic Law (Myoho). Furthermore, Nichiren Daishonin instructs Sairenbo and all his disciples that, if they uphold the same spirit as that of the Daishonin, they all share a karmic bond with the Bodhisattvas of the Earth, and through the power of this relationship, they will be able to achieve kosen-rufu without fail. He strongly encourages them to devote themselves in the two ways of practice and study, based on sincere faith.
In the postscript, Nichiren Daishonin states that this Gosho, “The True Entity of all Phenomena”, is a doctrine that reveals the proof of his own enlightenment. Approximately one month prior to writing this Gosho, the Daishonin wrote “The True Object of Worship” (“Kanjin no honzon sho”), in which he revealed the entity of the object of worship in terms of the Law (ho-honzon). The Daishonin emphasizes the significance of this once again in this Gosho.
There are no details available on the birth and passing away of Sairenbo. There are some indications that he may have been a priest living in Kyoto or on Mt. Hiei. He was a priest of the Tendai sect, but for reasons unknown today, he was exiled to Sado Island. Nichiren Daishonin was exiled to Sado on the 28th day of the tenth month of the eighth year of Bun’ei (1271). It is reported that approximately three months thereafter, early in the second month of the ninth year of Bun’ei (1272), Sairenbo renounced his affiliation with the Tendai sect and became a disciple of Nichiren Daishonin.
The following passage is from the introductory paragraph of this Gosho:
Question: In the Hoben chapter of Volume One of the Lotus Sutra is the passage “The true entity of all phenomena can only be understood and shared between Buddhas. This reality consists of the appearance, nature … and their consistency from beginning to end.” What does this passage mean?(Gosho, p. 664; MW-1, p. 89)
Sairenbo asked this question on the significance of the true entity of all phenomena not from the standpoint of the Tendai doctrine but from the perspective of Nichiren Daishonin’s Buddhism of the sowing, hidden in the depths of the Lotus Sutra. Sairenbo had presented Nichiren Daishonin this difficult question only a year and three months after he became his disciple. In response, the Daishonin instructed Sairenbo by referencing extremely profound teachings. This shows that Sairenbo possessed a tremendous understanding of Buddhist doctrines.
Sairenbo, who was a man of profound Buddhist learning, was the recipient of several important writings, including the “Heritage of the Ultimate Law of Life” (“Shoji ichidaiji kechimyaku-sho”); “On the Attainment of Buddhahood of Insentient Beings” (“Somoku jobutsu kuketsu”); “On the Meaning of the True Entity of Myoho-Renge-Kyo” (“Totaigi-sho”); “On Prayer” (“Kito-sho”); “Establishing the Right Way of Meditation” (“Rissho kan-sho”); and “On the Eighteen Perfections” (“Juhachi enman-sho”). In these Goshos, Nichiren Daishonin reveals teachings that demonstrate the proof of his own enlightenment, based on doctrines such as the Lifeblood Heritage of the Law and the attainment of Buddhahood.
Sairenbo suffered from poor health and was apparently unable to engage in aggressive shakubuku. He requested permission from Nichiren Daishonin to seclude himself in the mountains, but the Daishonin stated the following:
Even if you seclude yourself in the mountain valleys, when you have convalesced and your health improves, you must not begrudge your life to propagate the Law. (Gosho, p. 642)
The Daishonin strictly instructs him to do shakubuku as a priest of the Lotus Sutra. Even though Sairenbo had a weak constitution, he was a scholar who was sincere and honest. When he received these instructions, he must have put forth great efforts to do shakubuku based on the principles of “propagating the Law according to one’s individual strengths” (zui riki guzu) and “not begrudging one’s life for the sake of propagating the Law” (fuji shaku shinmyo).
Shortly after Nichiren Daishonin’s entry into seclusion at Minobu, Sairenbo was released from his exile, and he returned to Kyoto. Thereafter, he reportedly established Hongokuji Temple in Shimoyama Village in what is now Yamanashi Prefecture.
The Daishonin states:
Only I, Nichiren, at first chanted Nam-Myoho-Renge-Kyo, but then two, three and a hundred followed, chanting and teaching others. Likewise, propagation will unfold this way in the future. Doesn’t this signify “emerging from the earth?” At the time of kosen-rufu, the entire Japanese nation will chant Nam-Myoho-Renge-Kyo, as surely as an arrow aimed at the earth cannot miss the target. (Gosho, p. 666; MW-1, p. 93)
Through these words, the Daishonin describes the increasing growth in the number of individuals karmically associated with the Bodhisattvas of the Earth. He expresses his great conviction that he will successfully achieve kosen-rufu. The mystic Law (Myoho) will spread throughout the world, covering the realm of the four seas beneath the heavens.
As a result of a profound karmic bond with the Buddha, we were born to uphold the teachings of Nichiren Daishonin in this world of evil and confusion in the Latter Day of the Law. Regardless of whether we are men or women, we all equally possess a karmic bond with the Bodhisattvas of the Earth. This is because, in the Latter Day of the Law, only the Bodhisattvas of the Earth are able to chant the Daimoku of Nam-Myoho-Renge-Kyo.
The Daimoku originates from Nichiren Daishonin who, alone, endured numerous persecutions and chanted Nam-Myoho-Renge-Kyo for the salvation of all mankind and for peace to reign throughout the Jambudvipa world.
Gradually, this increased to two, three, and a hundred people who chanted the Daimoku. Likewise, in the future, the mystic Law (Myoho) will spread without fail. As a matter of course, however, when true Buddhism is propagated, evil demons will arise to try to impede its progress. In the sutras, Shakyamuni stated that numerous obstacles will appear to obstruct us. The appearance of these obstacles was also evident in Nichiren Daishonin’s lifelong experiences and behavior. However, regardless of the severity of the hardships and obstacles, kosen-rufu can be achieved without fail. This is an absolute certainty—with no room for error—in the same way that an arrow aimed at the earth cannot miss its target. Nichiren Daishonin showed his absolute confidence to Sairenbo and instructed him to offer his entire life to the Lotus Sutra, to constantly chant Nam-Myoho-Renge-Kyo, and to live as a votary of the Lotus Sutra by upholding actual practice for himself and for others.
Nichiren Daishonin’s guidance to Sairenbo also applies to us. Those who uphold slanderous faiths could not possibly chant this precious Daimoku. We must appreciate our good fortune and feel proud about being able to do so. It is essential for us to uphold unshakable faith and never slacken, as we advance with devotion in our Buddhist practice and in our steady efforts to do shakubuku. This will form the vital foundation to actualize Nichiren Daishonin’s great conviction of achieving kosen-rufu.
The Daishonin states, “Only I, Nichiren …”; he does not make mention of any other person. In the same way, we must also be mindful first of our own individual actions. This marks the important first step in our practice.
Our High Priest Nichinyo Shonin presented us with the following directions:
You must not waver in hesitation. It is essential for you, as an individual, to stand alone, whether or not others do the same. You must all firmly set your minds as individuals to stand forth and seriously accomplish shakubuku. (“Essential Writings on Shakubuku” [“Shakubuku yomon”], p. 146)
The significance of the Daishonin’s submission of the Rissho ankoku-ron lies in the fact that he extolled justice and denounced heresy. We must all emulate the spirit and conduct of Nichiren Daishonin and work assiduously to extol justice—that is, to do shakubuku. Let us all welcome the auspicious occasion of the coming new year with great joy.