Lecture in Praise of Daishonin October 2015, Oko Lecture

The Practice for Oneself and for Others (Jigyō keta)

The term “jigyō keta” refers to the Buddhist practice for oneself and for others. We carry out the practice for oneself (jigyō) for the sake of our own benefit. The practice for others (keta) refers to teaching people about this faith. These are the two fundamental forms of Buddhist practice. The way of the Buddha cannot be established if one of these two is lacking. The Daishonin states the following in the Orally Transmitted Teachings (Ongi-kuden):

Encouragement characterizes the practice for others (keta), and embracing [the Law] is the practice for oneself (jigyō). Nam-Myoho-Renge-Kyo encompasses the practice for oneself and for others. Nichiren and his followers must now urge others to uphold Nam-Myoho-Renge-Kyo and embrace it themselves. (Gosho, p. 1760)

Thus, the Nam-Myoho-Renge-Kyo, chanted by Nichiren Daishonin, the True Buddha, encompasses both the practice for oneself and for others. The first step in our Buddhist practice is to believe in the , as expounded in the Parable (Hiyu; third) chapter of the :

He was able to gain entry only through faith. (Hokekyo, p. 175)

Nichiren Daishonin also states the following in Reply to Nichinyo gozen (Nichinyo gozen- gohenji):

The Gohonzon exists in none other than faith. This is what is meant by “one can enter into enlightenment only through faith.” The disciples and followers of Nichiren single-mindedly uphold the principles of “…honestly discarding the provisional teachings” and “never accepting even a single phrase from other sutras.” Therefore, they are able to enter into the Treasure Tower of the Gohonzon. (Gosho, p. 1388)

1 By strictly avoiding slander and sincerely believing in the Dai-Gohonzon, we are able to attain enlightenment. Moreover, in the Letter to Hōren (Hōren-sho), the Daishonin expounds:

Trying to practice the doctrines of this sutra without faith is tantamount to entering a treasure-filled mountain without hands [to pick up the riches] or attempting to walk on a journey of a thousand ri (approx. 2,400miles/4,000 km) without feet. (Gosho, p. 814)

If we superficially practice without having absolute faith in the Gohonzon, we cannot receive any benefits or gains. By actually performing the practice for ourselves and for others, we can further deepen and solidify our faith and proceed on the path toward enlightenment. The practice for ourselves involves our daily performance of Gongyō and chanting Daimoku. It also includes attendance at the monthly Oko Ceremony, discussion meetings, and other gatherings that are held according to the instructions of the local temples, propagation centers, or various regions; and going on tozan pilgrimages to the Head Temple Taisekiji. It is most important that we continue and sustain these activities. In particular, doing daily Gongyō and Daimoku is the most fundamental in the practice for ourselves. The Daishonin teaches the following in the Gosho, Questions and Answers between a Sage and a Foolish Man (Shōgu mondō-shō):

If we single-mindedly continue to chant Nam-Myoho-Renge-Kyo, how can we not eradicate all our offenses or gain true happiness in the future? This is the truth and it is of great significance. We must take faith in and embrace this [teaching of Nam-Myoho-Renge-Kyo]….Thus, if you chant this title of Myoho-Renge-Kyo once, the Buddha nature of all living beings will be called forth and gather around you. The three enlightened properties of the Law, wisdom, and compassionate action of the true nature of the Law within you will be brought forth and then clearly manifested. This is the state of enlightenment.

(Gosho, p. 406)

During our morning and evening Gongyō, we repay our debt of gratitude to the three treasures of the Buddha, the Law, and the priesthood, and we pray to eradicate our negative karma. Furthermore, we pray for our own happiness and the happiness of others. We also offer our prayers for the peace and happiness of the deceased. We should chant Daimoku to our heart’s content. Through this precious practice, we can summon the Buddha nature from within our own lives and the lives of others, and we can establish a life status of absolute happiness—enlightenment. Therefore, our daily practice must be consistent, just like flowing water. It is important to face the Gohonzon with a correct posture and do Gongyō and chant Daimoku in a clear voice.

2 The Oko Lecture and various ceremonies at the temple are conducted to repay our debts of gratitude to the Buddha. Attending sermons and ceremonies at the temple is a practice of gratitude that we must never neglect. Listening to the priests’ lectures on these occasions is another significant aspect of our practice. Nichiren Daishonin states the following:

The Teachers of the Law (Hosshi; tenth) chapter teaches that “if one makes offerings to a priest who expounds the Lotus Sutra and then have an opportunity to listen the teaching of the sutra from him even if for slight moment, one will rejoice that one is able to receive the benefit and gain, far greater than the benefits obtaining from offering countless treasures to the Buddha for the period of eight- billion kalpas…. Thus, if one expounding the doctrines of the Lotus Sutra even in the slightest terms, you must revere him as though he is a Buddha and ask him about the Buddhist teachings. (Gosho, p. 1047)

Unless we listen to the directions of the High Priest and the lectures of the priests, we cannot correctly learn about the true Buddhism of Nichiren Daishonin. Let us enthusiastically listen to the lectures by discarding arrogance from our hearts and so that we can cultivate unshakable faith. Then, we can amass countless benefits and good karma. Furthermore, we should go on tozan pilgrimages to Head Temple Taisekiji. The Head Temple is where the Dai-Gohonzon of the High Sanctuary of the Essential Teaching—the very entity of the enlightened life of Nichiren Daishonin—is enshrined and where the High Priest, who has received the transmission of the Heritage of the Law, resides. It is the pure land of eternally tranquil light. Let us try as often as possible to go on tozan pilgrimages, with high spirit of yearning and seeking for the Buddha, in order to expiate our negative karma from the infinite past, redouble our faith, and achieve the great objective of kōsen-rufu. What is most important about the practice for ourselves is that, rather than praying solely for our own happiness, we should pray for the happiness of both ourselves and others. This means that we should pray to accomplish the great objective of kōsen-rufu, the individual objectives of the countries of the world, and our own shakubuku goals. We are able to exist because of the multiple karmic bonds inherent in our lives. Thus, it is unreasonable to think that we, alone, can become happy. In order to create true peace in our world, there is no other way than to follow the will of Nichiren Daishonin and turn this saha world into the Buddha land. The driving force of shakubuku lies in the practice of sincere Daimoku. First and foremost, let’s chant Daimoku in unity between priests and lay believers, earnestly pray for the accomplishment of our shakubuku goals. The practice for others (keta) is characterized by shakubuku and the cultivation of talented individual’s faith. The Daishonin states the following in the Gosho, Attaining Enlightenment at the Initial Stage of Faith through the Lotus Sutra (Hokke shoshin jōbutsu-shō):

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Even if they descend into hell [because of slander], if they have heard the Lotus Sutra, which enables people to attain Buddhahood, they will use this [encounter] as the seed [of Buddhahood] and eventually attain enlightenment without fail. Therefore, Tiantai and Miaole follow this notion and expound in their commentaries that they should tirelessly teach the Lotus Sutra. It is like those who falter and fall to the ground and who are able to use that very ground to push themselves up to stand again. In the same way, even if they descend into hell, they will rise again before long and attain Buddhahood. The people in the world today have turned their backs on the Lotus Sutra and, for that offenses, they will undoubtedly fall into hell. Therefore, In any case, one should strongly teach and make people listen to the teachings of the Lotus Sutra. Those who follow and take faith in it will be able to attain enlightenment, and even those who slander it will likewise attain Buddhahood in the end through the poison-drum relationship. The seeds of Buddhahood do not exist anywhere outside of the Lotus Sutra. (Gosho, p. 1316)

Thus, nothing other than Nam-Myoho-Renge-Kyo of the Three Great Secret Laws is able to bring salvation to all people, who are suffering as a result of the poison in their lives from upholding erroneous teachings and committing slander against the Law. Shakubuku is the only practice that enables us to save all people throughout the world. As a result of encountering the Gohonzon, we have been able to overcome problems and hardships in our lives. In the same manner, all other people also can be saved, without fail, if they uphold the Gohonzon. With strong conviction and determination, let us all proceed to do shakubuku—the practice for others. What would happen if we did not give medicine to a child just because he or she did not like it? We would be totally lacking in compassion if we had a wonderful medicine to make people happy but did not share it with them. Even if we are criticized, we must not falter. Let us enable them to form a karmic connection with the Gohonzon of the Three Great Secret Laws. Many people are yearning to hear from us, as we sincerely think of their happiness and voice our words to do powerful shakubuku. However, if you do shakubuku and a person embraces this faith, he cannot become happy if you leave him stranded. The High Priest presented us with the following directions: Even if you do shakubuku, what do you think would happen if you never taught the person how to do Gongyō, you never urged him to attend the Oko Lectures, or you never explained that he should go on tozan pilgrimages? All your efforts in planting the seeds of Buddhism and doing shakubuku would be for naught. A person who fortunately had the karmic connection to be saved will once again drift away. This would then become the karmic fault of the person who performed the shakubuku. (Dainichiren, No. 800, p. 39)

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We must patiently foster and help the people we shakubuku until they can actively perform the Buddhist practices for themselves and for others on their own, with full conviction in the Gohonzon and without slackening or regressing in their faith. As the number of people who enthusiastically perform the practice for themselves and for others increases, we will be able to bring about a peaceful world without fail. Only two months or so are remaining in this year, which marks the kick-off for the designated year of 2021. We finally have come upon the homestretch for this year. Let us continue to exert our utmost efforts to successfully achieve our goals and to increase the number of followers of the Bodhisattvas of the Earth who will passionately strive to accomplish their mission for kōsen-rufu.

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