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The Importance of Chanting Daimoku and Doing Shakubuku

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The Importance of Chanting Daimoku and Doing Shakubuku Lecture in Praise of Nichiren Daishonin August 2015, Oko Lecture The Importance of Chanting Daimoku And Doing Shakubuku Our objective in practicing the Buddhism of Nichiren Daishonin is to establish a life status of absolute happiness. In other words, it is to attain Buddhahood in our present form (sokushin jōbutsu) and to attain Buddhahood in this lifetime (isshō jobutsu). Furthermore, our goal is also to establish the Buddha land, where all people throughout the world can take faith in true Buddhism and attain Buddhahood. Thus, our objective is to achieve the great aspiration of kōsen-rufu. Indeed, kōsen-rufu represents true world peace, and the only way to attain it is through chanting Daimoku and doing consistent shakubuku. Therefore, Daimoku and shakubuku are the fundamental core of our faith and practice. Nichiren Daishonin states the following in the Gosho, On the Transmission of the Three Great Secret Laws (Sandai hihō bonjō ji): There are two types of Daimoku: the Daimoku chanted during the Former and Middle Days of the Law, and the Daimoku to be chanted during the Latter Day of the Law. Although Bodhisattvas Vasubandhu and Nagarjuna themselves chanted the Daimoku during the Former Day of the Law, they did so to practice for themselves only. During the Middle Day of the Law, Nanyue, Tiantai, and others did chant the Daimoku; however, they did it only for the sake of their own practice and not for teaching others. This type of Daimoku was practiced [in order to observe one’s mind] based on the theory [elucidated in the surface meaning of the words]. Now, in the Latter Day of the Law, the Daimoku that Nichiren chants is different from that of previous ages. It is the Nam-Myoho-Renge-Kyo of the practice for oneself, and the practice for others. (Gosho, p. 1594) Thus, the Daimoku that we chant in the Latter Day of the Law must encompass both the practice for oneself and for others (jigyō keta), which means that we seek salvation for ourselves as well as for others. The Daimoku that we chant in the practice for ourselves is the practice of Shōdai, and the Daimoku that we chant in the practice for others is the practice of shakubuku. Therefore, chanting Daimoku and doing shakubuku are united as one, and Shōdai, based on faith, is the essential source of shakubuku. 1 In the Exegesis on the True Object of Worship (Kanjin no honzon-shō mondan), Nichikan Shonin wrote: If the practice for oneself (jigyō) is fulfilled, the practice for others (keta) will exist without fail. The practice for others is none other than compassion. (Gosho mondan, p. 219) Furthermore, High Priest Nichinyo Shonin gave us the following guidance: Just as the practice for ourselves and for others are mentioned together, chanting Daimoku and doing shakubuku are paired as one. In other words, the practice for ourselves and for others must be united as one….First, we must chant solid Daimoku. However, that Daimoku should not be chanted only for chanting’s sake. It is extremely important that based on the benefits and joy from chanting Daimoku, you advance to do shakubuku. (Collection of Directions of High Priest Nichinyo shonin [Goshinan shū], No. 13, p. 48) Thus, if we only cloister ourselves in our homes and chant Nam-Myoho-Renge- Kyo, we will not be able to transform our negative karma and bring salvation to others. We constantly must go out into society and cherish the encounters with the many people with whom we possess a karmic bond. When we create numerous opportunities to plant the seed of Buddhism into the lives of others, we can perform the practice of shakubuku for the first time. Our High Priest teaches that we must not chant Daimoku only for the sake of the practice of Shōdai, but rather, to connect it with our actual practice of doing shakubuku. Through our actual practices of chanting Daimoku and doing shakubuku, we will encounter inconceivably huge benefits. First and foremost, by carrying out shakubuku, we will receive the benefits based on practicing according to the Buddha’s teachings (nyosetsu shugyō), which means that we must practice precisely according to the teachings of the Lotus Sutra. When we uphold faith and practice by exactly following the example of the True Buddha Nichiren Daishonin, the votary of the Lotus Sutra in the Latter Day of the Law, we will receive tremendous benefits. In the Gosho, The Doctrine of Ichinen-sanzen (Ichinen sanzen hōmon), the Daishonin expounds: If the votaries of the Lotus Sutra practice according to the Buddha’s teachings, then every one of them will attain enlightenment, without fail, within this lifetime. (Gosho, p. 110) 2 By practicing according to the Buddha’s teachings and enduring hardships to propagate the Law, we can achieve the great benefits of attaining Buddhahood in our present form and attaining Buddhahood in this lifetime. Furthermore, we can receive the benefit of lessening our karmic retribution (tenju kyōju) through actively doing shakubuku. Lessening one’s karmic retribution refers to transforming the heavy karma amassed in our lives from the past into relatively less severe karma in this lifetime. The Daishonin states the following in the Gosho, The Doctrine of Lessening One’s Karmic Retribution (Tenju kyōju hōmon): In the Nirvana Sutra, there is a doctrine called “lessening one’s karmic retribution.” If one’s heavy negative karma accumulated since one’s past existences is not eradicated in this lifetime, then he is destined to undergo the sufferings of hell in the future. However, if he endures severe agony in this lifetime, the sufferings of hell will instantly disappear, and after his death, he will receive the benefit of reaching the states of humanity, rapture, the three vehicles, or the one vehicle of Buddhahood. Bodhisattva Never Disparaging was abused, vilified, and attacked with staves, sticks, stones, and tiles for a good reason. It was due to his slander against the correct Law in his past existences. Thus, it is stated, “The offenses that he had committed have been expiated.” All of his negative karma accumulated since his past lives was eliminated through undergoing these hardships. (Gosho, pp. 480-481) You may have negative karma that you have amassed from the distant past, and because of this, you are destined to encounter extreme suffering in the future. However, by doing shakubuku, you can receive the benefit of lessening the severity of this suffering and even eliminating it in this lifetime. We encounter difficulties and persecutions when we do shakubuku, because we embrace the true doctrine of Nichiren Daishonin’s Buddhism and practice and propagate it, and also, because we have accumulated negative karma for committing slanderous acts in the past. The great benefits of doing shakubuku are that we can expiate this negative karma and cleanse our lives, and when our six senses are purified, we can achieve the life condition of enlightenment. Furthermore, by doing shakubuku, we can attain the courage and tangible effect of striving toward kosen-rufu. In addition, we can avoid the pitfalls of slanderous actions and complicity, and we will be able to cultivate the strong powers of faith and practice. This will enable us to overcome obstacles and devils under any circumstances. High Priest Nichinyo Shonin stated: In order to actively perform this practice of shakubuku with unshakable conviction and courage, you must steadfastly amass Daimoku in your lives 3 every day. It is most important to advance to do shakubuku, based on the benefits of that Daimoku. (Dainichiren, No. 830, p. 43) He also steted: The key to overcoming cowardice is to do Shodai. It is essential to chant Daimoku and be filled with an unshakable conviction that there is absolutely nothing that you fear in your life, as you launch your efforts to do shakubuku. (Dainichiren, No. 831, p. 59) As previously stated, the objective of our faith and practice is to attain Buddhahood in this lifetime and ultimately to achieve kosen-rufu. In order to actualize this precious objective, we have received the designated goal of establishing a membership of 800,000 Hokkeko believers by the 800th anniversary of the advent of our Founder Nichiren Daishonin in 2021. The most important practices that we must perform, as we advance to fulfill this designated objective, are to chant Daimoku and do shakubuku. Nichiren Daishonin expounds the following in Questions and Answers on Embracing the Lotus Sutra (Jimyō hokke mondō-shō): Single-mindedly chant Nam-Myoho-Renge-Kyo and encourage others to do the same. This will remain as your only memory from this present, human life. (Gosho, p. 300) Through these golden words, the Daishonin teaches us that steadfastly chanting Daimoku, doing shakubuku, and carrying out the practice for oneself and for others are the actions that will become the most supreme memory that we will retain in our lifetime. This memory will become the benefits and positive karma that infinitely will be amassed in our lives for eternally. We, the priests and lay believers of Nichiren Shoshu, are the only ones who truly will able to repay our debts of gratitude to the True Buddha toward the auspicious occasion of the 800th anniversary of the advent of our Founder Nichiren Daishonin in 2021. The way to repay our debts of gratitude is to continuously chant Daimoku and do shakubuku. The benefits of doing so will bring about purification, peace, and tranquility in our regional communities. Furthermore, this will bring about a life status of happiness and indestructible joy to each and every individual. I would like to conclude my sermon by sincerely praying that you will advance with devotion to achieve the designated objective for this year, with a single-minded determination to repay our debt of gratitude to the Daishonin.
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