Appreciation of Priests Vital for Lay Believers

By Takehisa Tsuji
Soka Gakkai Vice President
Feb. 5, 1979 Soka Gakkai World Tribune
Copyright, World Tribune

General Director Hojo just now confirmed the basics which the Soka Gakkai must always follow as a lay organization of Nichiren Shoshu. On the basis at what he explained today, I, too, would like to refer to a few things which we should also bear In mind.

First of all, with our utmost faith in the Dai-Gohonzon, let's confirm the prime paint once again that the Head Temple Taisekiji is the fundamental seat of our faith. In no way can our faith be justified without the direct connection with the Dai-Gohonzon. In his writing in which he indicated how we should read "The True Object of Worship," 26th High Priest Nichikan Shonin said, "The Dai-Gohonzon of the True Sanctuary which was inscribed in 1279 is the ultimate object of worship, whose inscription was the ultimate purpose for the Daishonin's advent. This Dai-Gohonzon is the ultimate entity of the Three Great Secret Laws. We can say this because it is meant for all mankind." We lay believers must realize that the strict Formalities and tradition of Nichiren Shoshu exist all to protect the Dai-Gohonzon.

In this sense, as far as the wooden Gohonzons which the Soka Gakkai carelessly allowed to be inscribed, we have already dedicated them all to the Treasure House of the Head Temple based on the guidance we received from the high priest. Henceforth, regarding the treatment of the Gohonzon and the procedure for receiving it. we will value the time-honored way of Nichiren Shoshu in a much stricter manner.

Secondly, following the high priest who directly inherits the lifeblood of Nichiren Daishonin's Buddhism, we will further our respect for the teachings of Nichiren Shoshu. As the "Minobu Transfer Document" reads in pact "Herein lies the lifeblood (of true Buddhism)... between Nichiren and Nikko," the whole doctrine of Nichiren Daishonin has been legitimately handed dawn to the current High Priest Nittatsu Shonin.

For this reason, in spreading true Buddhism and practically applying it to society for the sake of kosen-rufu the Soka Gakkai must first base itself on the High Priest's direction and follow his guidance. We must remember this point.

Thirdly, in the long history of the Soka Gakkai, a strong respect for its presidents has naturally developed within the hearts of its membership. Admitting it as a natural phenomenon, we still must avoid excessively expressing our admiration for the presidents. In the Gosho called "On Attaining Enlightenment Through Taking Faith in the Lotus Sutra," Nichiren Daishonin stated, "One creates fire by using the three things: good steel, the corner of a good flint, and good tinder. The same principle holds true with the fulfillment of prayer. With the combination of the great master, the great laymen and the great law, our prayer will be answered, ridding our country of great misfortune." The great law, mentioned in this passage is, needless to say, the true Buddhism of the Three Great Secret Laws which is the Lotus Sutra of Mappo. The great master indicates Nichiren Daishonin who is the True Buddha of Mappo and also the successive high priests of Nichiren Shoshu. This should be the way we interpret what the great master implies in the true sense of the word.

We Soka Gakkai members must play the role of "the great laymen." For this reason, in using the master-disciple concept in the Soka Gakkai, we must realize that it only refers to leadership in the realm of laity, in other words, the successive presidents at the Soka Gakkai were and are no more than masters of propagation. Namely we can call them the master of life in society. We should etch this point in our minds.

These three are the basic points we must use as a basis in practically applying the Daishonin's teachings to society in order to realize kosen-rufu. And these fundamental principles were explicitly explained in the June 30 issue of the Seikyo Shimbun as "Basic Questions of Study.." This article was announced according to the direction we received from the high priest. We will further study it as the guideline for our application of Nichiren Daishonin's teachings to actual society from now on. Please understand our intent in this respect.

We will also carefully straighten out the other issues which have been pointed out for us. In the future, should we meet with important questions in the interpretation of Nichiren Daishonin's teachings, we would like to discuss with, and receive guidance from, the study department of Nichiren Shoshu.

Nichiren Daishonin's doctrines are profound and strict. Therefore, in the usage of Buddhist terms which constitute the fundamental part of Nichiren Daishonin's teachings, we must first grasp their original meanings. In this context, we should strictly prohibit ourselves from applying to us lay people such Buddhist terms and concepts as art used only to describe the attributes of the Buddha, say, zaizai shobutsudo joyo shigusho ("In lifetime after lifetime they were always born together with their master in the Buddha's land throughout the universe), or--nyorai nyojitsu chiken ("exactly as the Buddha perceives the reality"), or daidoshi ("the supreme master").

With this attitude, we will forge ahead from now on. So we hope that Nichiren Shoshu's honorable priests will keep a warm eye an us, frankly telling us whatever points they percieve and where we need to correct or deepen our understanding.

Under no circumstances, however, must we lose our confidence in propagating Nichiren Daishonin's Buddhism in society, because spreading the Daishonin's Buddhism is a noble mission we laymen are entitled to share. In what age can we find millions of common people studying the Daishonin's Buddhism sincerely in dozens of countries beyond the boundaries of nation and race? It is an unprecedented reality that they are enthusiastically relating the greatness of Nichiren Daishonin's Buddhism to their lives, and in their society. I strongly feel that the Daishonin's Buddhism is surely pulsating throughout the world today.

Nichiren Daishonin said in "True Entity of Life," "Exert yourself in the two ways of practice and study Without practice and study, there can be no Buddhism. You must not only persevere yourself; you must also teach others. Both practice and study arise from faith. Teach others ta the best of your ability, even if only single sentence on phrase."

Through this passage Nichiren Daishonin teaches us to polish our practice and study based on correct faith. He also encourages us to share even a sentence or phrase of his Buddhism. Now at the outset of another journey toward kosen-rufu, let's proudly share the greatness of Nichiren Daishonin's Buddhism with the unhappy in society, following the basic principles of Nichiren Shoshu exactly as Nichiren Daishonin taught. In this way, why don't we create tens of thousands of waves of a new religious movement throughout the world?

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