Guidance from Sixty-eighth High Priest Nichinyo Shonin On the Occasion of the January Kosen-rufu Shodai Ceremony
January 1, 2010
Reception Hall, Head Temple Taisekiji
On the first day of the new spring of “The Year of Advancing toward Kōsen-rufu,” I would like to wish you a Happy New Year! I believe the Honorable Retired High Priest Nikken Shonin too, is enjoying the great New Year in good health.
I also think that both Nichiren Shoshu priesthood and laity have welcomed “The Year of Advancing toward Kōsen-rufu” feeling invigorated and have made a fresh resolve to exert further efforts in their practice.
At the Head Temple, the Shodai Ceremony started at 9 AM today due to the New Year. However, as a general rule, the one-hour Shodai Ceremony will be conducted from 8 AM to 9 AM every day throughout the month of January. I hope that many people will be participating.
This year has been designated, “The Year of Advancing toward Kōsen-rufu.” It is the year to move forward in shakubuku. Kōsen-rufu can only be achieved through shakubuku.
The important point in carrying out shakubuku is Shodai [chanting Daimoku]. Shodai is fundamental to Buddhist practice. It is a significant practice for one’s attainment of Buddhahood.
The Daishonin teaches in “Reply to the Lay Nun Myōhō” (“Myōhō ama gozen-gohenji”):
Face powder can change the color of lacquer to white, just like powdered snow. Those who approach Mount Sumeru will shine with a golden hue. Those who uphold the Lotus Sutra can transform their negative karma accumulated since the remotest past into the great merit of positive karma, and all the virtue from the infinite past will surely turn to gold. Since the great man who is now deceased chanted Nam-Myoho-Renge-Kyo in his final moment, the entirety of his evil karma from this lifetime and from time without beginning will be transformed into the seed of Buddhahood. His life is characterized by the principles of “earthly desires are enlightenment” (bonnō soku bodai), “the sufferings of birth and death are nirvana” (shōji soku nehan), and “attaining Buddhahood in one’s present form” (sokushin jōbutsu). (Gosho, p. 1483)
The Daishonin reveals that one can transform one’s evil karma from the infinite past into virtue through chanting the Daimoku. Furthermore, he teaches that even the negative karma from time without beginning becomes the cause for the attainment of Buddhahood. This concept is revealed in the doctrines of earthly desires are enlightenment, the sufferings of birth and death are nirvana, and attaining Buddhahood in one’s present form.
The Daishonin also teaches in “The Daimoku of the Lotus Sutra” (“Hokke daimoku-shō”):
Learned men in the world today say, “How is it possible for those who simply chant Nam-Myoho-Renge-Kyo with faith, without understanding the meaning of it, to avoid falling into the evil paths?” If what is indicated in the sutra is correct, these scholars can hardly escape from falling into avichi hell. Even if a person lacks understanding, if he chants Nam-Myoho-Renge-Kyo, he can avoid the evil paths. (Gosho, p. 354)
The Daishonin denounces the scholars who place importance on understanding the principles of Buddhism but take faith lightly. He emphasizes that faith is a basic requirement in Buddhism, and teaches that no one will be able to enjoy any benefits unless one puts one’s faith into practice.
In other words, if the act of taking faith is removed from the Buddhist religion, it is nothing more than desk theory. Such theory is no longer Buddhism and no longer a religion. No matter how noble a theory may be, no one will be able to receive any benefits from it. Theory alone will not enable one to attain Buddhahood.
In Buddhism, it is taught:
Faith is fundamental in entering the Buddha path. (Gosho, p. 353)
These words have a deep meaning. We, as common mortals, cannot possibly learn the truth correctly and build a life condition of absolute happiness. The Daishonin, however, teaches the following in the “Orally Transmitted Teachings” (“Ongi kuden”):
The single character “faith” enables one to receive the wisdom of all the Buddhas of the three existences. Wisdom is Nam-Myoho-Renge-Kyo. Faith is the cause for acquiring wisdom. Faith corresponds to the stage of first hearing the name of the Law. Understanding does not exist without faith and there is no faith without understanding. The single character “faith” is the seed for reaching the stage of enlightenment. Since the followers of Nichiren take faith in Nam-Myoho-Renge-Kyo, they can receive the benefit of the greatest treasure without even seeking it. Faith is the seed for acquiring the Buddha’s wisdom. (Gosho, p. 1737)
By putting our faith into practice and following the teachings of the founder Nichiren Daishonin, who became enlightened to the inner truth of his life, the fundamental Law of universe, we can substitute our faith for the wisdom that the Buddha had already been awakened to. Accordingly, we can obtain the greatest treasure without even seeking it. That is, we can acquire the life condition of absolute happiness [the attainment of Buddhahood].
Practicing one’s faith refers to Shodai. Without Shodai, we can never enjoy the boundless benefits of Buddhism.
Moreover, the Daimoku of the Latter Day of the Law is the practice for oneself and others, unlike the Daimoku for oneself only, which was practiced during the two periods of the Former and Middle Days of the Law. The Gosho, “On the Three Great Secret Laws” (“Sandai hihō-shō”) states the following:
There are two methods for the practice of Daimoku. The first was used during the Former and Middle Days of the Law, and the second is to be used during the Latter Day of the Law. Although Bodhisattvas Vasubandhu and Nagarjuna themselves chanted the Daimoku during the Former Day of the Law, they did so for their own sakes only, and did not tell many others about it. So did Nan-Yueh and Tiantai during the Middle Day of the Law. This method might be called practice in principle only. Now, in the age of the Latter Day of the Law, the Daimoku that Nichiren chants is different from that of previous ages. It is the Nam-Myoho-Renge-Kyo of both practice for oneself and for others. (Gosho, p. 1594)
In other words, the Daimoku in the Latter Day of the Law is the practice to save oneself and others. The Daimoku for saving oneself refers to Shodai. The Daimoku for saving others is shakubuku. Shodai and shakubuku cannot be separated. Shodai based on one’s sincere faith is the source of energy for shakubuku. Thus, High Priest Nichikan Shonin teaches in the Exegesis on the “True Object of Worship” (“Kanjin no honzon-shō” mondan):
If practice for oneself is fulfilled, the practice for others will exist without fail. Practice for the sake of others is an act based on one’s profound compassion. (Mondan, p. 219)
This passage teaches that when one becomes filled with the benefits of chanting the Daimoku, his act will certainly be accompanied by the practice of shakubuku.
What I would like to emphasize is Shodai and shakubuku are united as one. One should not do Shodai only for the sake of chanting the Daimoku. What is most important is that one should do shakubuku based on the benefits and joy from Shodai. Shodai alone is not the true Daimoku that can save both oneself and others. We are sometimes apt to become bogged down in the theoretical Daimoku of the Former and Middle Days of the Law.
Therefore, in this “Year of Advancing toward Kōsen-rufu,” each individual should steadily strive to chant Daimoku and do shakubuku, and remain committed to the practice for oneself and others. Each person should pledge to the three treasures that he or she will achieve this year’s goal and courageously work toward the achievement of the aspiration of kōsen-rufu.
Looking at the chaotic social conditions today in Japan and overseas, I feel it is essential that we, the disciples and the followers of Nichiren Daishonin, must devote ourselves to practice, without begrudging our lives, aiming toward the realization of the establishment of the Buddha land. We should become patriots for the general good, taking to heart the golden words, “one’s body is insignificant while the Law is supreme” and “willing to give one’s life to propagate the Law.”
If you get caught up with the idea, “today a man, tomorrow a mouse” without doing what you should be doing, you are wasting your time.
I sincerely wish that each of you will profoundly realize that you were born into this human world, which is difficult to achieve, have encountered the sacred teachings of the Buddha, and have become a disciple of the True Buddha through a deep karmic relationship. I pray that you will further advance toward the achievement of true world peace in order to save Japan and the entire world.