MYOGYOJI TEMPLE REVEREND SHUDO SUGANO
REFERENCE: THE MAJOR WRITINGS OF NICHIREN DAISHONIN,
VOLUME ONE PAGE 157 to the end of PARAGRAPH 5 on PAGE 158
Today, I would like to give you a Gosho Lecture on the first half of "The Embankments of Faith" which I just read this morning.
This Gosho was written on September 3, 1275, two years after the Daishonin was released from Sado Island. It is addressed to the wife of Abutsu-bo, who was known as Sennichi-Ama. Unfortunately we really don't know too much about her. However, we can imagine that she became the Daishonin's believer with her husband, Abutsu-ho, just after the Tsukahara Debate, which occurred in 1272.
They had been strict practitioners of the Nembutsu sect. However, after the Tsukahara Debate, they came to understand the difference between the Daishonin's Buddhism and the others.This was made possible through the Daishonin's sincere behavior and his ability to refute the teachings of the other sects and clarify his own.
From that time on, they offered sincere donations to the Daishonin and asked him many questions to clarify their understanding and deepen their faith.
There is a famous story that demonstrates their sincere attitude toward the Daishonin.
While the Daishonin was on Sado Island, Tsukahara was the first place in which he stayed. As you may remember, he lived in a tiny deteriorating hut located in the graveyard.
At that time, the Daishonin was very carefully watched by the officers charged with his security. They refused to let anyone see him because he was considered an enemy of the government. Consequently, Abutsu-bo and Sennichi-Ama could not see him or bring him food during the day. So at night, they would sneak through the guards, carrying the food on their backs. Thus they were able to deceive the officers who watched the Daishonin. They continued to visit and bring their offerings of food to the Daishonin in this manner even during the severe winters; and winters were quite severe on Sado Island.
The Daishonin recalls their kindness and devotion in the "Letter to Sennichi-Ama". He says:
"I. Nichiren, can never forget the fact that both of you frequently visited me and brought food in the night on your shoulders. It is as though you appeared on Sado Island as my parents."
Further, after the Daishonin removed himself from society after his third remonstration with the Kamakura Government, Sennichi-Ama made her husband visit the Daishonin three times at Mt. Minobu. He came in spite of the great distance. Part of his journey had to be made by sea; and the inland journey was dangerous and difficult. Bandits roamed the countryside and Mt. Minobu was in a wild and secluded area. But this was the way in which they expressed their sincere gratitude toward the Daishonin throughout their lives.
This Gosho is the Daishonin's reply to a question asked by Sennichi-Ama when Abutsu-bo visited the Daishonin at Mt. Minobu. The question was about the degrees and effects of slander against the Daishonin's True Buddhism.
First of all, in response to this question, the Daishonin shows us conclusively that the Lotus Sutra was taught to lead all people to enlightenment. It should be obvious that from the standpoint of the Daishonin's Buddhism, "Lotus Sutra" here means the True Law of Myoho- Renge-Kyo as it exists in the depths of the essential teachings of the Juryo Chapter. It exists equally for all people. Consequently, when anyone embraces the true teaching of Nam-Myoho-Renge-Kyo, he will be able to attain Buddhahood. This is true without exception.
However, this in only possible if we meet the condition to perfectly embrace the true teaching of Nam-Myoho-Renge-Kyo.
In contrast, if we slander the true teaching, we incur incessant sufferings in spite of our vow to practice. To only make a vow to practice is not enough. We must actually practice. Sometimes we make a vow to practice even though we still have faith in other teachings which are superficial and provisional. They will make us suffer.
In other words, we can attain Buddhahood only through taking faith in the true teaching of Nam-Myoho-Renge-Kyo and through practicing it sincerely and correctly.
Furthermore, if we refuse to take faith in the true teaching of Nam-Myoho-Renge-Kyo and instead slander it, we immediately destroy the seeds for becoming a Buddha in this world. Further, after we die, we will fall into the hell of incessant sufferings as predicted in the Hiyu Chapter of the Lotus Sutra.
What causes people to refuse to take faith in the true teaching? There are many reasons. First of all, to be able to take faith in it or not depends on our karma and the causes we made in the past. Consequently, we meet people who cannot take faith in the true teaching when they hear or meet it because their karma prevents them. They have not built up enough fortune in their lives to be able to practice it this lifetime.
A second reason comes from lack of knowledge about Buddhism. Sometimes people can't understand which teaching among the many existing in this world is the true teaching. Their ignorance, then, prevents them from understanding what Buddhism is.
A third reason may be the decision to stay with the family religion or the traditional ones that society handed down as its country's heritage. Consequently, some people refuse to take faith in True Buddhism because they cannot change from the old familiar traditions to something that is totally different, even when they acknowledge its truth.
It is possible to talk about many other reasons why people refuse to take faith in the true teaching. Be that as it may, in Buddhism, we call all these reasons "Hobo". The Japanese word "Hobo" translates as "slander' in English. Hobo literally means, "to not take faith in the true teaching and to be against it". The implications of hobo are very strict and indicate a broad category. It includes those who have heard the true teaching as well as those who have never heard it. The meaning of "hobo" holds true whether people are aware of their slander or not. Generally speaking, they have committed slander against the true teaching.
For this reason, they must exist deluded by their sufferings in this lifetime and after they die, they will fall into the hell of incessant suffering. Please listen carefully. The basic implication of the word "hobo" indicates that something obstructs the path to enlightenment. After all, True Buddhism guarantees enlightenment to everyone if it is perfectly embraced and practiced. The Myoho-Renge-Kyo in each life is capable of responding to the True Law of the Universe -- Myoho- Renge-Kyo -- -- unless response is obstructed by past and present slander.
However, there are indeed degrees of slander. They vary from slight to profoundly serious. This is true among those who embrace the true teaching as well as among those who do not. Because we practice True Buddhism does not mean that we are slander-free. This is true because it is very hard for us to perfectly embrace and practice the true teaching.
In other words, there are very few people who steadfastly uphold the true teaching in mind and deed. Because we are struggling to attain Buddhahood, have imperfect knowledge and lack consistency, it is very easy for us to slander the True Teaching in our daily lives.
Now let us think about the sources of slander in Buddhism. The Daishonin teaches us that there are fourteen causes of slander. You know them as the fourteen slanders.
The first is arrogance, and means to have contempt for
Buddhism.
The second is laziness and indicates neglect of Buddhist practice because
of our lazy natures.
The third is selfishness and indicates an egotism that makes arbitrary
evaluations of Buddhist teachings. The fourth is shallow, self-satisfied
understanding that causes us to criticize Buddhism from a shallow viewpoint.
The fifth is earthly desires that are more important than seeking enlightenment.
The sixth is lack of a seeking spirit.
The seventh is lack of faith and includes those who have not taken
faith in the practice of Buddhism.
The eighth is denunciation and criticism without reason.
Ninth is unfounded suspicions or doubt that keeps one remaining in
darkness.
Tenth is to actually slander Buddhism and speak ill of it.
Eleventh is to despise believers who have embraced its teachings.
Twelve is hatred and behaving spitefully toward believers.
Thirteen is jealousy and it means to hold envious feelings against
a person who has embraced the true teaching.
The fourteenth and last is to bear a grudge and indicates having an
unforgiving spirit towards one who practices Buddhism.
These 14 slanders can be committed by non-believers and believers. They are bad causes for all people because of their future effects. From the standpoint of Buddhism, the basis for all 14 slanders is lack of faith.
But , as I mentioned before, there are many degrees of slander. Consequently, slander can be divided into two groups. One group is for non-believers who slander because they cannot take faith in the True Teaching and thus consistently commit the 14 slanders. The second group consists of slanders committed by people who have taken faith.
Now you may again have some questions about the second group because you may have learned that once we take faith, we will not commit any slanders against the True Law.
In the Gosho, the Daishonin teaches us:
"Even among those who embrace the Lotus Sutra, very few uphold it steadfastly both in mind and deed."
As a matter of course, there are great differences between the slanders of non-believers and believers. One great difference is that non-believers cannot attain Buddhahood in this lifetime under any circumstances. But believers can, without fail, through their sincere faith in and correct practice of the true teaching. Non-believers are not aware of their slander or its seriousness. Believers can become aware and attain enlightenment. But to do so they must be aware of the many opportunities to commit slander.
We have been warned that if we commit slander against the True Teaching, we will fall into the hell of incessant sufferings in spite of Buddhism's promise of Buddhahood. Thus everything depends upon whether our slander is minor or serious and what we do about it.
Basically, we can attain Buddhahood through expiating our slander, even if it is serious, if we practice in exact accordance with the Daishonin's teachings. Sincerely and consistently doing morning and evening gongyo is Buddhist apology and expiates our minor offenses. In fact, morning and evening gongyo is indispensable to expiating our many offenses against True Buddhism.
Now you might ask, "Why do we commit so many offenses against the True Teaching and how do we commit them?"
The answer is that we do so because we have so many opportunities to slander, in spite of our sincere faith because we live in the mundane world. In other words, we live among slanderous people and they are our constant companions in society. Consequently, we have many opportunities to create slander.
For instance, we have many friends and relatives in society. Sometimes we are invited to their weddings at their churches. Or perhaps we are required to go some place for a friend or relative's funeral service. Can you refuse them? I don't think so. They would disown you. I think you must attend these services as your obligation.
Another example may be that when you want to take a taxi, bus or accept a ride in a friend's car you find a cross hanging from the rear-view mirror or a religious pamphlet on the seat. Or perhaps you go to a hotel after a long trip, and the first thing you find is a bible on the dressing table. Are you going to refuse to take a taxi or bus and walk long distances, or sleep on a park bench because there is a bible in the room? I don't think so. You won't be able to reach the places you have to go to, and a park bench is very uncomfortable and cold. I also understand that it is illegal to sleep in the parks.
In these small ways we commit slander in every day life. But if we refuse family commitments and avoid taxis and hotels, we cannot live in this society.
These are minor slanders and we can expiate all of them by our sincere faith in the True Teaching which is exhibited by our sincere morning and evening gongyo and daimoku. This is why the Daishonin says in his gosho:
"Even if they have committed minor offenses against Buddhism, their strong faith expiates their sins as surely as a flood extinguishes tiny fires."
Now you may think: "If I have strong faith in the Daishonin's teachings, I can expiate any slander I commit in my daily life."
However, I really want to stress that everything depends upon your attitude toward daily life. Regarding the correct attitude towards daily life, the Daishonin teaches us through the following quotation from the Nirvana Sutra:
"If even a good priest sees someone slandering the Law and disregards him, failing to reproach him, to oust him or punish him for his offense, then that priest is betraying Buddhism. But if he takes the slanderer severely to task, drives him off or punishes him, then he is my disciple and one who truly understands my teachings."
Consequently, if we attend places in society where slander is obvious without the attitude to teach others the True Teaching, we are betraying or slandering the Daishonin's Buddhism.
But if we teach others the True Teaching as disciples of the Daishonin, we can immediately expiate our offenses. For this reason, we have to do shakubuku as a daily activity. In other words, we can expiate all our minor slanders through attempting to express the true teaching in our thoughts, through our words and in our deeds throughout our daily life. Throughout these shakubuku activities, we will face many obstacles without exception because we are expiating our sins and leading others who slander to the True Teaching. We must endure and overcome them in order to teach others True Buddhism. The Nirvana Sutra admonished the Daishonin to reproach, punish and oust slanders. He taught us the correct attitude in facing these resulting obstacles when he said:
"This admonition forces me to speak our against slander in spite of the persecution I face for fear that I might become an enemy of Buddhism if I did not."
From this standpoint, we have to always attempt to take a slanderer severely to task, drive him off or punish him if we see him in our daily life. This is shakubuku activity and the spirit of it. To do shakubuku means to save others from their sufferings by helping them accumulate the good fortune to become enlightened. It means this, as well as expiating our own slanders. But wisdom about how to do this is needed.
As I mentioned before, "hobo" or slander means that something obstructs the path to Buddhahood. Sometimes we are that obstruction. If we give others the wrong impression or information about True Buddhism, we cause them to slander.
For instance, through our shakubuku activities, we have to speak out to express the Daishonin's Buddhism. However, if we teach others the wrong idea through our behavior, they will misunderstand the Daishonin's Buddhism. Consequently, they will slander True Buddhism. This also means that we have slandered the Daishonin's teachings even though our desire to teach others arose from our sincere faith. So we must study harder and more deeply.
The Daishonin's teachings are very profound and so we may make mistakes in the way we teach others,which causes them to slander. For example we may try to discuss what we were in our past lives because Buddhism teaches reincarnation.
It makes no difference if we were vegetable, animal or mineral. What is important is that we now have human form and can, in this form, attain enlightenment.
In this Gosho, the Daishonin also says that we may be well advised to refrain from attacking others, as he did in the Rissho Ankoku Ron. It is difficult for people to learn anything if they feel under attack.
We cannot stand silent in the face of slander; and even if our knowledge is imperfect, we have to speak out to the best of our abilities when we see or hear slander. To do so is difficult, but through the daimoku of our sincere faith in the Daishonin's buddhism, we can obtain the wisdom to perfectly teach others, even if we don't perfectly understand.
There are many ways to correct slanderous behavior, and the Daishonin points them out in the next passage of this Gosho. He says:
"When a person's slanders are minor, he may sometimes need to be admonished but at other times this is unnecessary, for he may be able to correct his faults without being told. Reprove a person for acting against Buddhism when necessary so that both of you can forestall the consequences of slander. Then you should forgive him."
Again, I want to stress that attitude is important. Therefore, the Daishonin quotes Chang-an's words to teach the correct attitude in correcting slander. He says:
"If you befriend another person but lack the mercy to correct him, you are in fact his enemy. To remove a man's evil is to be like a parent to him."
As the Daishonin clearly points out, if we reproach another out of sincere compassion, which comes from our sincere faith in the Daishonin's Buddhism, we can remove his slander and be a parent to him. The most important thing is compassion.
Therefore, the Daishonin insists that the most important thing is to continually strengthen our compassion to save others from their own slanderous natures. We strengthen our compassion by taking faith in and practicing the Daishonin's teachings exactly as he taught. Then we can remove their slanders and be a parent to them as they learn to practice True Buddhism. In other words, chant daimoku and do Gongyo. This develops great compassion and we can do great shakubuku as a result.
Finally, I would like to add one more thing to today's lecture. It is very hard for us to say whether this or that is minor slander. However if we have true compassion for others, we will correctly express the Daishonin's Buddhism in our thoughts, words and deeds so that non-believers get the right impression.
Please Keep in mind that the most important thing for us to do if we want successful shakubuku and happy members is to give encouragement that helps them strengthen their faith. Do not make them feel discouraged by talking to others about their offenses. In this regard, I want to quote the Daishonin again to make certain that you understand this. He says:
"Their strong faith expiates their sins as surely as a flood extinguishes tiny fires....The most important thing is to continuously strengthen your compassion to save others from their own slanderous nature."
I hope all of you here today correctly understand today's
lecture and please do your best in your practice and shakubuku campaign.