Guidance from Sixty-eighth High Priest Nichinyo Shonin
On the Occasion of the March Kōsen-rufu Shōdai Ceremony
March 18, 2018
Reception Hall, Head Temple Taisekiji
On this occasion of the March Kōsen-rufu Shōdai Ceremony, conducted here today at the Head Temple, I would like to express my heartfelt appreciation to the large number of participants in attendance.
The month of March already has begun in this “Year of Action.” I imagine that all of you are devoting yourselves every spare moment to your practice, in order to achieve this year’s shakubuku goals, as we aim toward the achievement of our goal—establishing a membership of 800,000 Hokkeko believers by the auspicious occasion of the 800th anniversary of the advent of our Founder Nichiren Daishonin in 2021.
The Daishonin teaches the following in the Gosho, Reply to the Wife of Abutsu-bō (Abutsu bō ama gozen-gohenji):
Whether or not one refutes slander, will determine whether or not one will be able to free oneself from the grave karmic sins that one committed in the past. One’s own negative karma can be eradicated if one teaches true Buddhism to others. However, if one sees and hears slander and does not denounce it, then one’s two virtues of correct sight and hearing immediately will deteriorate, and one will become a merciless and heartless individual. The Great Teacher Zhangan stated, “If you associate with those [who slander the true Law] and lack the compassion to correct them, then you are, in fact, their enemy.”
(Gosho, p. 906)
This Gosho passage is from a letter that was written by the Daishonin in reply to the wife of Abutsu-bō in Sado, on the third day of the ninth month in the first year of Kenji (1275). As you know, Abutsu-bō and his wife, Sennichi-ama, were believers during the lifetime of Nichiren Daishonin. They originally were strong Nembutsu believers. While the Daishonin was living in exile on Sado Island, Abutsu-bō went to the Daishonin’s living quarters at Tsukahara to denounce him, but instead, he was earnestly inculcated by the Daishonin. Eventually, both Abutsu-bō and his wife abandoned Nembutsu and converted to the Daishonin’s Buddhism.
Afterwards, Abutsu-bō and Sennichi-ama dedicated themselves to support and protect the Daishonin until he was pardoned. Furthermore, after the Daishonin’s departure from Sado, Abutsu-bō made three trips to visit him, travelling all the way from Sado Island to Mt. Minobu, where the Daishonin then resided. He made his final pilgrimage at the advanced age of 90.
Today, I think we must carry on Abutsu-bō’s spirit of tozan. Then, based on firm faith, we must make our pilgrimages with a great yearning to meet the Dai-Gohonzon of the High Sanctuary of the Essential Teaching. With the benefits and joy from making a pilgrimage, we further must devote ourselves to our practice for oneself and others.
At the beginning of this Gosho passage, the Daishonin teaches, “Whether or not one refutes slander, will determine whether or not one will be able to free oneself from the grave karmic sins that one committed in the past.” In the preceding paragraph, he teaches that although we strictly should denounce slander, we occasionally do not need to censure slander, depending on whether the offence is shallow or deep. If we do see slanderers and refute them, we will be spoken ill of. On the other hand, if we ignore their slander and do not denounce it, then we will be guilty of committing the same offence, and we will not be able to avoid committing a grave sin. Therefore, if we see slanderers and correct their errors, we can escape from committing the same offence of slandering the Law. On the contrary, if we witness or hear about slanderers but do not denounce them, “our two virtues of correct sight and hearing immediately will deteriorate, and one will become a merciless and heartless individual.”
Accordingly, the Great Teacher Zhangan stated, “If you associate with those [who slander the true Law] and lack the compassion to correct them, then you are, in fact, their enemy.” He taught how important it is to sow the seed of Buddhahood into the lives of as many people as possible and conduct shakubuku, based on compassion, instead of just becoming friendly with them.
In particular, at this time, Nichiren Shoshu is advancing forth with unity between the priesthood and laity, aiming toward our goal—establishing a membership of 800,000 Hokkeko believers by the auspicious occasion of the 800th anniversary of the advent of our Founder Nichiren Daishonin in 2021. In order to achieve our goal, it is critical to step forward to do shakubuku with unity, based on the spirit of itai dōshin.
The Daishonin teaches the following in the Gosho, On the Heritage of the Ultimate Law of Life and Death (Shōji ichidaiji kechimyaku-shō):
All disciples and believers of Nichiren should chant Nam-Myoho-Renge-Kyo with the spirit of many in body, one in mind, overcoming all differences among themselves, just like fish being inseparable from the water in which they swim. This is called the Heritage of the ultimate Law of life and death. This is also what Nichiren is trying to propagate now in the Latter Day of the Law. When you are so united, even the great aspiration for kōsen-rufu can be fulfilled without fail. (Gosho, p. 514)
The Daishonin instructs us that the key to achieve kōsen-rufu is unity between the priesthood and laity based on the spirit of itai dōshin.
I sincerely wish that you will further devote yourselves to your practice, keeping in mind that unity in each chapter, based on the spirit of itai dōshin, is indispensable in the challenge for achieving our goal in 2021.