2/11/96 Myogyoji by Reverend Shoshin Kawabe
In "Jakunichi-bo Gosho," the Original Buddha Nichiren Daishonin states,
"Nichiren is Japan's foremost votary of the Lotus Sutra. Nichiren is the only person in the country of Japan who has already read the verse passages of the 20 practices in the Kanji chapter. Ten trillion nayuta bodhisattvas proclaimed them with their mouths, but there was not even a single person who practiced them. The father and mother which gave birth to this wondrous Nichiren are the most fortunate of all the people of Japan. For them to be my father and mother, and for me to be their child, is the result of our actions in previous existences. If Nichiren is a messenger of the Lotus Sutra and Shakyamuni, the Thus Come One, then how could my mother and father not be a part of that causal relation? For example, it is like King Myoshogonno, Lady Jotoku, Jozo and Jogen. Have the two Buddhas Shakyamuni and Taho transformed themselves into Nichiren's father and mother? If not that, then were the ten trillion nayuta bodhisattvas reborn as them? Or could they be the Four Bodhisattvas, that being Jogyo and the others, born in another form? It fills me with wonder." (Gosho, page 1393)
Good morning, everyone. Today is the 775th anniversary of the birth of the Original Buddha, Nichiren Daishonin, and we just observed a ceremony in order to repay our debt of gratitude to him. It is truly worthy of respect that all of you Hokkeko members have made a pilgrimage of profound faith, giving no thought to the truly cold weather. I have humbly presented all of your offerings to the Gohonzon, and have prayed for each of you to expiate your slander and sins, to double your faith and practice, to advance in shakubuku and for the fulfillment of all of your desires.
The Original Buddha Nichiren Daishonin was born on the 16th day of the second month of 1222 (the first year of the Jo-o era), at Kominato in Japan's Chiba Prefecture (then called Awa Province). His father's name was Mikuni no Tayu, and his mother's name was Umegiku.
One definite difference between Buddhism, and the Lotus Sutra in particular, and other religions is the existence of the Buddha. For example, in both Christianity and Islam, the supreme and absolute existence known as God or Allah has no physical body, and since human beings cannot see him, they cannot hear his voice either. Only a very few people, called prophets, receive revelations from God or Allah and pass them along to the people. They explain that only those who follow the words of the prophets who received the revelations can receive God or Allah's salvation. This is not fundamentally different from Japan's Shinto religion. This is one type of shamanism. The fatal flaw of these teachings is that it's impossible for people to confirm whether or not the prophet is accurately passing along the revelation from the deity to them. To verify whether or not this deity actually exists, people have to rely on the words of the prophets, and the people know of no way to ascertain this deity's existence.
Using this method, for example, I could say, "I've just now heard the word of God. All of you follow my words If you do, you'll be saved if you don't, you'll fall into hell. " If I actually did something like this, society would brand us as being a cult.
Actually, Buddhism says that all existence is the non-duality of the physical and the spiritual, and that the true law and physical matter of the entire universe are a single entity and not two separate entities. Where no laws exist, no matter exists. Where no matter exists no laws exist. The Buddha exists in the same manner as common mortal. He possesses an individual life, he maintains a physical body born from the love: of his father and mother, he sustains his life the same as common mortals, and he teaches the Law to people by means of his own efforts.
To put it simply, the Buddha is a human being. Anyone can see him and anyone can hear his voice. He does not exist in a separate world removed from this world. A deity will always be a deity, and common mortals can never become deities. Therefore, in the final analysis, there is an absolute difference between a deity and a common mortal which can never be bridged.
However, Buddhism explains that both the Buddha and common mortals are living beings. Therefore, if deluded people carry out the same practice as the Buddha, they will all definitely become Buddhas, and will obtain the condition of true, independent happiness. In short, while Buddhism upholds the propriety and system of the master-disciple relationship between the Buddha and common mortals, Buddhism teaches that in the end, the Buddha and common mortals are absolutely equal. To put it another way, Buddhism is true democracy and is the teaching of the emancipation for people. However, it requires constant effort on the part of people for them to acquire true self-reliance and self-awakening.
Nichiren Daishonin shows this with the example of his own birth, derived from the loving behavior of his father and mother. We do not say, He is the Buddha, and so is someone special. This is extremely important Therefore, Nichiren Shoshu does not teach about an "immaculate conception."
The Gosho we read today explains that, for example, even in the case of the Buddha, without a father and a mother, he would not be able to exist. The Buddha is able to be born precisely because his father and mother, society and other people mutually help him live and provide sustenance for his life. Therefore, even the Buddha teaches that he received a great favor from his father and mother and from all living beings Nichiren Daishonin continued to expound Buddhism at the risk of his life because his tremendously merciful heart wanted to repay this great favor he had received. Even the True Buddha felt profoundly grateful toward his parents, saying he had received a great favor From his father and mother, and he spent his entire life repaying them for the debt he owed them.
We common mortals have much more of a debt of gratitude. Children do not feel gratitude or favor toward their parents. Since some parents do not feel responsible for their children, they cannot teach them how to be human. Children want to do whatever children like doing, and parents want to do whatever parents like doing. Modern society is rich with material objects, and too much trust is placed on civilization Modern society is rife with egoism wearing the mask of democracy, where people think only of their own immediate pleasure.
In fact, the number of people with this kind of mentality is steadily increasing. I think that to know no sense of gratitude and feel no sense of responsibility is the greatest shame for a human being. Sadly, there are many people who do even understand the concept of shame. Modern society is face to face with the danger of people spiritually collapsing Should the spirit collapse, society as well will subsequently collapse. However many people don't recognize this. This modern age is truly Mappo.
In "The Four debts of Gratitude" ("Shion Sho"), Nichiren Daishonin states,
"In learning Buddhism, one trust first of all definitely repay the four debts of gratitude. The Shinjikan Sutra states, 'The first is the debt of gratitude to all living beings...The second is the debt of gratitude toward one's father and mother.' To be born into the Six Paths definitely takes a father and a mother.. Nevertheless, the father and mother of my present life gave me birth and gave me my faith in the Lotus Sutra. The most important sense of gratitude is toward one's own father and mother. 'The third is the debt of gratitude toward the sovereign... The fourth is the debt of gratitude toward The Three Treasures" (Gosho, page 267)
Human beings cannot live by themselves. We should think about just how much other people, including our parents, are expending their efforts, blood and sweat so that we can live day after day.
When I look at Hokkeko members now, you have a renewed conviction that Nichiren Daishonin's Buddhism is the truth. You have grown individually in faith and practice to such an extent that it can't compare with what it was like when I was appointed to Myogyoji four years ago.
First of all, you understand fully that "I am responsible for my own life."
Secondly, it is clear that you believe "There is one truth."
Thirdly, you are welling up with the spirit that "I will give serious thought to the children's future."
To be honest, these tendencies did not exist four years ago. You have complete faith in Nichiren Daishonin's Buddhism, you believe in the Gohonzon, following the guidance from the priests, you perform gongyo and shodai, no matter how trying it can bc at times, you exert yourselves and you perform shakubuku in spite of the difficulties. How must the Gohonzon regard your merciful behavior?
Maybe all of you individually don't notice it, but you are definitely growing step by step. Flowers which bloom in the wild first of all spread their roots little by little, unseen by people, into the earth. The roots of true happiness are definitely spreading in our faith and practice and in the efforts we make in our daily lives. This is not visible to the eye. However, even without desiring it when roots spread, flowers definitely bloom. Please believe this completely and see what happens.
When you experience true happiness, you'll discover just how tiny the hopes you entertained up to now really are trivial.
When I was a small boy, my parents and my master threw birthday parties for me many times. I thought it only natural that I took joy and delight in them. However, recently I've been able to think just the opposite way. Now that I've become an adult, I think:, "A birthday is the day to express thanks to one's parents." As I become older, I greeted my birthday with a certain sense of gloom. I don't think it odd at all to have feelings of mixed blessings about my birthday. Along with expressing our gratitude to our parents on our birthdays, we should also think about what we ourselves can do for them.
It states in "Hearing the Doctrine of the Buddha Vehicle for the First Time" ("Shimon Butsujogi"),
"When common mortals of Mappo hear this doctrine, not only will they themselves attain Buddhahood, but both their fathers and mothers will attain Buddhahood with their very bodies. This is the first discharge of filial piety." (Gosho, page 1209)
In this world, there is no greater happiness than believing in the Gohonzon chanting Nam-myoho-renge-kyo and striving for the attainment of Buddhahood To present the benefits of the Gohonzon to one's parents is true filial piety. If your parents are still alive, I guess this would mean to show them the growth you have accomplished through your faith and to continue to explain the Gohonzon's benefits to them with conviction, patience and mercy. If your parents already believe, then filial piety would be to have a faith and practice which exceeds that of your parents. Parents take delight in seeing their children surpass them, and consider that to be a source of pride. If your parents have already passed away, you give them the benefits you have accumulated by offering Toba, and of course pledge to make efforts for their lives.
I think another aspect of filial piety would be to become trusted within society. I think there are no aspirations toward filial piety in this country. All people who embrace Buddhism can understand the importance of filial piety
I will close today's sermon by reading from the Gosho.
"Unless one attains Buddhahood oneself it is difficult to cave even one's own father and mother. It would be even more difficult to save other people. However, when a person named Maudgalyayana immediately discarded the 250 precepts of the Provisional Teachings in accordance with the statement in the Lotus Sutra to 'Honestly discard the expedient means,' and instead chanted Nam-myoho-renge-kyo, he immediately became a Buddha named Tamalapatra Sandalwood Fragrance. At that time, his father and mother also became Buddhas. Maudgalyayana's body and spirit were the corpses of his father and mother. Since Maudgalyayana's body and spirit attained Buddhahood, the bodies of his father and mother also became Buddha." (Gosho, page 1376)
I am of course praying for everyone's diligence. Thank you for your growth to date.
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