Oko Sermon February 2009
Reverend Shogu Kimura
February 8, 2009
The Significance of the Objectives of Doubling the Number of the Bodhisattvas of the Earth and of the Great Assembly
The Bodhisattvas of the Earth represent truly mysterious entities who engaged in invaluable service. They provided inconspicuous support to the Buddha in the Buddhism of the maturing and the harvesting. Furthermore, they solemnly achieved the great conversion to the Buddhism of the sowing, through the transmission of the essence of the Lotus Sutra. These bodhisattvas are described in the following way in the Emerging from the Earth (Jūji yujutsu; fifteenth) chapter of the Lotus Sutra:
“In this saha world of mine there are bodhisattvas and mahasattvas who are as numerous as the sands of sixty-thousand Ganges, and each of these bodhisattvas has a retinue equal to the sands of sixty-thousand Ganges. …”
When the Buddha spoke these words, the earth of the thousand millionfold countries of the saha world all trembled and split open, and out of it emerged at the same instant immeasurable thousands, ten thousands, millions of bodhisattvas and mahasattvas. The bodies of these bodhisattvas were all golden in hue, with the thirty-two features and an immeasurable brightness. … Each one of these bodhisattvas was the leader of his own great assembly, and each brought with him a retinue equal in number to the sands of sixty thousand Ganges. To say nothing of those who brought retinues equal to the sands of fifty-thousand, forty-thousand, thirty-thousand, twenty-thousand, or ten-thousand Ganges. … Among these bodhisattvas were four leaders. The first was called Superior Practice (Jōgyō), the second was called Boundless Practice (Muhengyō), the third was called Pure Practice (Jougyō), and the fourth was called Unwavering Practice (Anryugyō).
(Hokekyo, p. 408-410; cf. The Lotus Sutra, Watson, pp. 211-214 )
What does this passage signify? First, the numeral six represents the six paramitas—the beneficial practices of the bodhisattvas. The numerous sands denote the particles of sand of the Ganges River in India, and the phrase “the sands of sixty-thousand Ganges” represents the virtually immeasurable number equal to sixty thousand times the particles of sand contained in the Ganges River. This number is set forth to support and confirm the appearance of Shakyamuni in the inconceivably remote past of kuon. It reportedly took fifty small kalpas for all the Bodhisattvas of the Earth to emerge, but Shakyamuni used his occult powers to make everyone there believe that only half a day had passed.
This description aims to eliminate the illusion, which was widely held by the people of Shakyamuni’s time, that he first attained enlightenment in India when he left Gaya. It confirms that he had already attained enlightenment in the inconceivably remote past of kuon. Shakyamuni uses the immeasurable number to reveal the existence of his innumerable disciples since the inconceivably remote past of kuon.
The second significance of this passage is revealed in the description of how a great earthquake caused the bodhisattvas to emerge from the earth. Nichiren Daishonin stated the following about this matter in the “Orally Transmitted Teachings” (“Ongi kuden”):
Therefore, the commentary [Words and Phrases, volume nine] says that they dwell “in the depths of the Dharma nature, the ultimate region of the profound source.” The lower region is where they live and abide, and the lower region represents the principle of truth.
(Gosho, p. 1764; Orally Transmitted Teachings, Watson, p. 119)
In other words, the Bodhisattvas of the Earth were residing in the world of truth, but the earth had been covering and hiding them. In order to reveal the truth about the Buddha, they broke through the surface of the earth and made their appearance.
The third significance is the fact that, from the beginning, the Bodhisattvas of the Earth possessed the thirty-two features. In Buddhism, there is an ironclad rule that only one true Buddha exists in one world. The following passage is contained in the Gosho, “On Refuting Shingon” (“Shingon kemmon”):
The teachings of the sutras consistently state that there are not two Buddhas in the world and there are not two sovereigns in the nation. (Gosho, p. 615)
Since Shakyamuni already resided in the saha world, the Bodhisattvas of the Earth made their appearance in the form of bodhisattvas so as not to disrupt his teachings. In truth, however, they all possessed the inner enlightenment as Buddhas.
The fourth significance is that there were four leaders. The following passage is from the “Orally Transmitted Teachings” (“Ongi kuden”):
In explaining the identity of the four great bodhisattvas described here, volume nine of Supplement to Words and Phrases, following the explanation given in volume nine of Words and Phrases says, “The four leaders described in the sutra passage here represent the four virtues. Superior Practice represents the virtue of true self. Boundless practice represents the virtue of eternity. Pure practice represents the virtue of purity. And Unwavering Practice represents the virtue of happiness.
“There are times when a single person possesses all four of these principles. To transcend the two types of death [birth and death in the six paths and birth and death in the higher realms] is known as Superior Practice. To go beyond the two opposing views that life is cut off after one existence or that it is eternally the same is called Boundless Practice. Because one overcomes the five categories of illusions and entanglements, that state is designated as Pure Practice. And because one is as perfect in virtue as [the Buddha who attained enlightenment under] the bodhi tree, that state is called Unwavering Practice.”
Nichiren and his followers, who now chant Nam-Myoho-Renge-Kyo, are all followers of these bodhisattvas who emerged from the earth.
Again, one may say that fire is that which burns things [and hence it corresponds to Superior Practice]. Water is that which purifies things [and hence corresponds to Pure Practice]. Wind is that which blows away dust and grime [and hence corresponds to Boundless Practice]. The great earth is that which nourishes plants and trees [and corresponds to Unwavering Practice]. These are the respective merits of the four bodhisattvas.
(Gosho, p. 1764; Orally Transmitted Teachings, Watson, p. 118)
Thus, the four leaders—Superior Practice (Jōgyō), Boundless Practice (Muhengyō), Pure Practice (Jougyō), and Unwavering Practice (Anryugyō) represent the four virtues of eternity, happiness, true self, and purity (jo raku ga jo), and they manifest the process of “awakening in all beings the Buddha wisdom, to reveal it, to let all beings know it and enter into it.” The reference to “there are times” signifies the Latter Day of the Law. The “single person” is the leader of the Bodhisattvas of the Earth. In the Latter Day of the Law, this leader is none other than our master Nichiren Daishonin, the reincarnation of Bodhisattva Jogyo (Superior Practice) and the Buddha of limitless joy from the infinite past of kuon-ganjo.
During the lifetime of Shakyamuni, the Bodhisattvas of the Earth appeared in great numbers to display the principle of the inconceivably remote past. However, the people in the Latter Day of the Law do not possess the seed of Buddhahood (hon-mi-uzen) and they have in common the infinite past of kuon-ganjo and their stature in their Buddhist practice (gyoi zendo). Therefore, in the Latter Day of the Law, the Bodhisattvas appeared in their true, ordinary form. The four bodhisattvas each manifested a part of the Buddha from the infinite past of kuon-ganjo. The Bodhisattvas of the Earth possessed virtues that enabled them to eliminate and purify various earthly desires, karma, and suffering; to constantly encourage people to improve themselves; to alleviate suffering; to eliminate impurities; to create and nurture all life in the same way as the great earth; and to bring salvation to people—based on the actual entity and principles of the Buddha’s revelation in the Life Span (Juryō; sixteenth) chapter of his enlightenment in the inconceivably remote past.
As we keep all this in mind, we must focus on the great objectives presented to us by our High Priest, of doubling the number of the Bodhisattvas of the Earth and gathering at the great assembly. We must do shakubuku and promote kosen-rufu, in order to establish the Buddha land, as envisioned by Nichiren Daishonin. In order to do successful shakubuku, we, ourselves, must change significantly. We must discard our lives as common mortals and renew our existence as the Buddha’s disciples. Only then can we successfully accomplish shakubuku. When we, the Buddha’s disciples, assemble together, we can certainly create the Buddha land.
The great assembly represents the occasion in which Nichiren Daishonin, sensing that we are coming upon a time of tremendous change, calls forth his disciples and followers to show the benefits of the mystic Law (Myoho) to the entire world. Nichiren Shoshu believers, who are led by their teacher priests, will travel from areas throughout Japan and around the world. They will go on tozan pilgrimages to the Head Temple Taisekiji, where the Dai-Gohonzon of the High Sanctuary of the essential teaching is enshrined and where the High Priest, who has received the Lifeblood Heritage of the Law, resides. This assembly will carry the same significance as the Ceremony in the Air, which was marked by the appearance of the Bodhisattvas of the Earth. We will all be forming the great assembly at the Head Temple.
There are four significant reasons for this assembly: 1) first, because it represents the will of Nichiren Daishonin; 2) second, because we must use this opportunity to further propagate true Buddhism; 3) third, because we must refute the delusions of people who uphold heretical religions—particularly those who embrace the erroneous doctrines promoted by Daisaku Ikeda; and 4) fourth, because we must manifest true benefits in our lives.
Benefits are not the elimination of hardships and suffering. Benefits refer to the wisdom and courage we gain that enable us to overcome any and all hardships and to open a path for ourselves with our own strength. This power inherently exists within our own lives. It is none other than the Buddha nature within us. We need not depend on others for favors. We must never seek benefits from some external source.
In the Gosho, “The True Entity of All Phenomena” (“Shoho jisso-sho”), Nichiren Daishonin wrote:
No matter what, maintain your faith as a votary of the Lotus Sutra, and forever exert yourself as Nichiren’s disciple. If you are of the same mind as Nichiren, you must be a Bodhisattva of the Earth. And since you are a Bodhisattva of the Earth, there is not the slightest doubt that you have been a disciple of the Buddha from the remotest past. The Yujutsu chapter states, “I have taught these people since the remotest past.” There should be no discrimination among those who propagate the five characters of Myoho-Renge-Kyo in the Latter Day of the Law, be they men or women. Were they not Bodhisattvas of the Earth, they could not chant the Daimoku. 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?”
(Gosho, p. 666; MW-1, p. 93)
We, the people in the Latter Day of the Law, are those without the seed of Buddhahood (hon-mi-uzen). However, as disciples and followers of Nichiren Daishonin, we chant Daimoku and carry out propagation activities in order to save all mankind. Thus, we will gradually manifest the lofty mission and benefits of those who have deliberately amassed negative karma in order to be born into this evil world to propagate true Buddhism. As a result, we will become true associates of the Bodhisattvas of the Earth.
Most importantly, in order to change our lives, we must go to worship at the temple and listen directly to the priests who teach us about true Buddhism. We must revise and purify our thoughts, which are profoundly influenced by the views embraced by society at large. Then, we must act according to the teachings of the Buddha and change our old habits. We must honestly and seriously put forth efforts, so that the people in our environment notice a distinct change in us. Even if a person professes faith in true Buddhism, if he harbors doubts and cannot uphold dreams and aspirations, then he probably has distrust, lack of faith, and slander festering deep in his heart toward the Gohonzon.
When things do not progress in the way we want them to, let us chant sincere Daimoku and take action, rather than complaining and bad-mouthing people. Let us not make any excuses—such as, “I am too busy at work,” or “I am practicing only because someone urged me to do so,” or “I am reluctantly doing this because of the position I hold.” These do not characterize true faith. It is absolutely essential to embrace the will of our High Priest and serve Nichiren Daishonin with great conviction. This will bring forth the greatest benefits in our lives.