 |
|
 |
 |
 |
|
| |
August 2, 2002 -- No. 146 |
|
|
|
The Justice Chronicle,
provided by Soka Gakkai International-USA, is a free monthly
e-mail in support of the Soka Spirit movement. Soka Spirit
is the SGI's educational effort to create value and deepen
our understanding of Nichiren Buddhism through increased
awareness of issues surrounding the Nichiren Shoshu priesthood
and the spiritual foundation of the SGI movement.
1) A JOURNEY OF FAITH WITHIN: THE SEARCH FOR HAPPINESS OUTSIDE LEADS TO UNHAPPINESS INSIDE
In this serialized article, which appears in the June issue of Living Buddhism, SGI-USA Study Department Vice Leader Shin Yatomi revisits the issue of pilgrimage, and discusses the meaning of faith in the Dai-Gohonzon.
THE HIGH PRIEST IS NOT THE GOHONZON
The priesthood claims, By making this pilgrimage, we are able to change any sorrow with our single-minded yearning to see the Dai-Gohonzon, the embodiment of the Daishonin Himself, and to see the High Priest, the legitimate successor to Nichiren Daishonin ([Nichiren Shoshu publication] The Tozan Handbook, p. 2). Furthermore, the priesthood asserts that the high priest possesses the Daishonin's enlightenment as the True Buddha (p. 2).
Did Nichiren Daishonin ever say that we must see a high priest to change our sorrow into happiness? Clearly not. Instead, the Daishonin always stressed the importance of maintaining faith and practice in the face of hardship. For example, he encouraged Shijo Kingo as follows: Regard both suffering and joy as facts of life, and continue chanting Nam-myoho-renge-kyo, no matter what happens. How could this be anything other than the boundless joy of the Law? Strengthen your power of faith more than ever (The Writings of Nichiren Daishonin, p. 681).
The Daishonin emphasized the importance of faith in receiving the essence or heritage of his Buddhism. He never described his teachings as being passed on by an exclusive heritage or lifeblood
eceived by only a single person as the priesthood asserts ([Nichiren Shoshu publication] 100 Questions and Answers, p. 24). For the Daishonin, the true heritage of Buddhism is nothing other than faith, and he struggled to share it with all people. For example, the Daishonin writes, Nichiren has been trying to awaken all the people of Japan to faith in the Lotus Sutra so that they too can share the heritage and attain Buddhahood (WND, 217).
In fact, the Daishonin concludes the above letter by saying, Even embracing the Lotus Sutra would be useless without the heritage of faith (WND, 218). What we need for our happiness is the heritage of faith, not the esoteric heritage of the high priest. Neither seeing the high priest nor obedience to him has a place in the Daishonin's Buddhism or in our enlightenment. The high priest, after all, is not the object of devotion.
Standing on the grounds of Taiseki-ji -- where the Dai-Gohonzon is enshrined and Nikko Shonin once toiled to restore his mentor's teaching after the five senior priests' treachery -- may give us a sense of history and an air of sacredness. But we must not allow those understandably human emotions to lead us to suppose that the head temple grounds are sacred in and of themselves and that by simply going there we become enlightened or gain benefit.
In this regard, the Daishonin states: If the minds of living beings are impure, their land is also impure, but if their minds are pure, so is their land. There are not two lands, pure or impure in themselves. The difference lies solely in the good or evil of our minds (WND, 4). Here the Daishonin suggests that we do not change our lives by moving from one place to another. We transform our suffering into a springboard for growth and happiness through faith and practice.
The Daishonin spent his last days at Mount Minobu, where he trained younger priests in Buddhist study and continued to encourage many disciples despite harsh living conditions and his failing health. Mount Minobu occupied a special place in the heart of Nikko Shonin. There he created many unforgettable memories of shared struggles to spread the Mystic Law with his beloved teacher. When the five senior priests strayed from the Daishonin's teaching, and Hakiri Sanenaga, the lord of Minobu, committed a series of slanderous acts, such as erecting a statue of Shakyamuni and making offerings to the Pure Land school, Nikko Shonin knew that he had to leave the place, following his mentor's words: I shall not live here if the lord of the province ever goes against the Law (Hennentai Nichiren Daishonin Gosho, p. 1729).
Later Nikko Shonin recounted his thoughts and feelings when he left Mount Minobu: It is difficult to describe how sorry and regretful I felt when I left the valley of Minobu. In retrospect, however, it was essential to carry on the teaching of the sage and establish it in the world. This was my thought. All the other disciples, however, committed treachery against their teacher. Nikko alone understood the correct teaching of the original teacher and realized that he was the person to fulfill the purpose of his advent. So I have never forgotten my original intent (p. 1733). Nikko Shonin knew that his commitment to protecting the integrity of Nichiren Buddhism was far more important than any nostalgia or sentimentality he felt for Mount Minobu.
Six in a series.
2) CHERISH THOSE WHO WORK FOR KOSEN-RUFU
This is an excerpt from a speech given by SGI President Ikeda at the Shimane Prefecture leaders meeting on Sept. 9, 1991, two months before Nichiren Shoshu's excommunication of the SGI. It originally appeared in the November 1991 Seikyo Times.
MORE IMPORTANT THAN WORDS ARE ACTIONS
There are many examples that justify the contention that the priesthood now outwardly preaches against slanderous conduct but in reality has been approving it for many years. This is indeed regrettable. [It has been reported that in some areas close to the head temple, where Nichiren Shoshu has spread widely for hundreds of years, a number of slanderous objects of worship have been allowed to be enshrined. Voices have been raised, asking, Why does the head temple tolerate these slanderous acts and yet speak to the Soka Gakkai in so high-handed a manner?]
The Soka Gakkai has persisted in the belief that we should be strict toward slander of the Law. Because the Soka Gakkai has been advancing exactly as the Daishonin teaches, we have undergone great persecutions but at the same time received great benefits.
Nichiren Daishonin wrote: Though a person may have been fortunate enough to be born as a human being and may have even entered the priesthood, if he fails to study the BuddhaĦs teaching and to refute its slanderers but simply spends his time in idleness and chatter, then he is no better than an animal dressed in priestly robes. He may call himself a priest and earn his livelihood as such, but in no way does he deserve to be regarded as a true priest. He is nothing but a thief who has stolen the title of priest (The Writings of Nichiren Daishonin, p. 760). The Daishonin thus strictly admonishes priests who approve slanderous acts and neglect Buddhist practice.
Nikko Shonin also said: You should refrain from indulging in non-Buddhist works or poetry, or from engaging in desultory pleasures or random conversation without [having the aim of] rebuking slander. No matter what great things they may preach, if priests do not fulfill their responsibilities but indulge in golf, going to night clubs or singing karaoke songs, they must be said to have strayed from the correct way of the priesthood.
How much worse are the priests who neglect their responsibility to spread Buddhism and reprimand slanderous conduct and, while indulging themselves in idleness and chatter, dare to disparage Soka Gakkai members as slanderers. These priests, as the Daishonin pointed out, are indeed
o better than an animal dressed in priestly robes. Some say they are not qualified to say they are followers of the Daishonin and Nikko Shonin.
Who is carrying out justice today? What is the correct way that leads to kosen-rufu? Have we answered these questions correctly? Studying the Daishonin's teachings together is important so that we can give confident and correct answers to such questions. Also important in this regard is to convey his teachings correctly to others and to continue encouraging one another. The Daishonin stated to Toki Jonin and other believers: Toki [Jonin], Saburo Zaemon-no-jo [Shinjo Kingo], Kawanabe, Yamato Ajari and the rest of you, gentlemen and priests, should read this letter to one another and listen. In this defiled age, you should always talk together and never cease to pray for your next life (WND, 449).
Indeed this is a defiled age. The Daishonin says that, regardless of our status, whether priesthood or laity, we are the Buddha's children and should thoroughly discuss questions all the time. When fellow believers of the Mystic Law gather to study the Daishonin's teaching sincerely, the wave of conviction and joy will expand. We should continue our dialogue. We should never break our unity. We should never allow our unity to be destroyed, either.
In Buddhism, more important than your words is your behavior. Also, one who lives with brilliant wisdom is one who forges a sound, happy course of life. In this sense, I hope the youth division members cherish their parents. I also hope that the young women division members will keep close contact with their family members and go home early enough so that they will not worry about you.
Also, I hope wives will cherish their husbands and husbands cherish their wives, thus creating happy families of peace and harmony.
This concludes this series.
SOKA SPIRIT IN THE PUBLICATIONS
This section highlights articles published in the World Tribune and Living Buddhism related to the Soka Spirit movement.
Aug. 2 World Tribune, page 4: In an experience Victory Strikes a Chord, a musician talks about how Soka Spirit activities helped him deepen his understanding of Buddhism and how to win over
obstacles.
Aug. 2 World Tribune, Friends for Peace, ffp-4: In their article Soka Spirit for Kids: We Are All Buddhas, M. LaVora Perry and Estelle Goodnight teaches children about the Gohonzon and the Buddha nature all people possess.
|
|
| |
|
|
|
|
