On the Occasion of the Third 2014 Summer Study Tozan
For Hokkeko Believers in Japan
June 22, 2014
Kofu-bo, Head Temple Taisekiji
Shingyo yomon, Vol 6, pp. 142-154
“Reply to Lord Ueno”
(“Ueno dono-gohenji”)
The Lotus Sutra even enables the grasses and trees to attain enlightenment. As such, it would be all the more possible for people who possess hearts [to attain enlightenment]. Moreover, the Lotus Sutra enables those in the two vehicles [of Learning and Realization] to achieve Buddhahood, even though they are said to have destroyed the seed of Buddhahood. Then, it would be all the more possible for those who possess the living seed [to attain Buddhahood]. The Lotus Sutra enables icchantikas to become Buddhas. Thus, it would be all the more possible for those who believe in the Lotus Sutra [to do so].
(Gosho, p. 1380)
This “Reply to Lord Ueno” (“Ueno dono-gohenji”) is a different Gosho from the previous Gosho (“Persecution by Swords and Staves” [“Ueno dono-gohenji”]) we discussed.
This “Reply to Lord Ueno” (“Ueno dono-gohenji”) was written by the
Daishonin on the eighth day of the eighth month of the second year of Ko’an (1279), when he was 58 years of age. It was also addressed to Nanjo Tokimitsu. It was a letter of gratitude written in response to the Gokuyo offerings of money, salt, potatoes and other things that he had received from him. In it, the Daishonin explained that the items of the Gokuyo offering that Tokimitsu had sent to him, deep in the mountains of Minobu, were extremely precious. He indicated that Tokimitsu would attain Buddhahood, without fail, as a consequential benefit for the offering.
Briefly before this passage, the Daishonin stated:
The man known as Mahanama turned a rock in his palm into a gem. King
Golden Grains turned sand into gold.
(ibid.)
Referring to Mahanama, who turned a rock into a gemstone, and King Golden Grains, who transformed sand into gold, he explains that the Lotus Sutra enables insentient grasses and trees; those in the two vehicles who destroyed the seed of enlightenment; and even the icchantikas who possessed no connections with Buddhism to all attain Buddhahood.
Of these, the icchantikas were said to have been those who severed their ties with positive roots and, therefore, were absolutely incapable of attaining enlightenment. They were also characterized as “those of incorrigible disbelief”; they had no faith in true Buddhism and they had no aspiration for enlightenment.
People who did not possess the karmic opportunity to attain Buddhahood were called icchantikas. However, the Daishonin indicates that Myoho-Renge-Kyo has the power to even enable people of incorrigible disbelief to attain enlightenment.
At the same time, the Daishonin tells Lord Ueno that he [Lord Ueno] who, unlike the grasses and trees, possesses a heart; who, unlike those in the two vehicles, possesses the seed of enlightenment; and who, unlike the icchantikas, fervently believes in the Lotus Sutra, will attain enlightenment, without fail.
The same is true for us. We are not those of the two vehicles. We are not icchantikas. Therefore, we definitely can achieve enlightenment. However, we cannot let our faith weaken, as the Daishonin states:
Your faith will determine whether or not your prayers come true.
(Gosho, p. 1519)
No matter who we are, as long as our faith is strong, all of us will attain enlightenment, without fail.
All people possess the Buddha nature. As the principle states, “All mankind, in its entirety, possesses the Buddha nature.” All individuals, regardless of who they are, possess the Buddha nature. Thus, as long as we have the Buddha nature, we can achieve Buddhahood by forming a karmic connection with the Gohonzon. However, even if we possess the Buddha nature, if we do not form such a connection [with the Gohonzon], we cannot attain enlightenment because the Buddha nature will not function. Therefore, we must not rest easy because we know that “all mankind, in its entirety, possesses the Buddha nature.”
In other words, only when we form a karmic connection with the Dai-Gohonzon of the High Sanctuary of the Essential Teaching, the ultimate purpose of the Daishonin’s advent into this world, can our Buddha nature function as such. This is important. It is the act of sowing the seed through shakubuku that we can form such karmic connections.
Therefore, we can bring salvation to anyone. Since all people possess the Buddha nature, all we must do is form a connection so that they can create a karmic bond with the Gohonzon. This is the shakubuku that we perform. Each personal shakubuku may be a steady, difficult individual challenge. But I would like for you to understand that it transforms into a tremendous power.
Additionally, the attainment of enlightenment by the grasses and trees; by those in the two vehicles; and even by the icchantikas referred to here was never expounded in the pre-Lotus Sutra teachings. In fact, the pre-Lotus Sutra doctrines stated that the grasses and trees absolutely cannot attain enlightenment. They also taught that those in the two vehicles could never achieve Buddhahood. Furthermore, the aforementioned icchantikas were also banned from attaining enlightenment. For the first time in the Lotus Sutra, these were all able to achieve Buddhahood. Herein lies the tremendous power of the benefit of the Lotus Sutra.
Then, what is the enlightenment of the grasses and trees? Most people in society think that insentient things such as plants and the earth—plants and stones—do not possess a heart. However, the Lotus Sutra expounds that even these insentient things can attain enlightenment. This is a truly great thing. What is the source of the actual meaning of the enlightenment of plants and trees? It is based on the principle of ichinen sanzen, three-thousand realms in a single life-moment.
In other words, ichinen sanzen is an integration of the following: The mutual possession of the ten worlds forms one hundred worlds. The ten factors are incorporated into these hundred worlds to make a thousand factors. To each of these thousand factors are integrated the three realms of existence, consisting of the realm of the five components, the realm of living beings, and the realm of the environment. This makes three-thousand realms. We can understand why the realm of the five components and the realm of living beings would be included here, but the realm of the environment also is included in ichinen sanzen, three-thousand realms in a single life-moment. This is an extremely important doctrine in the Lotus Sutra. In the Gosho, “All Phenomena Are Contained in a Single Life-Moment”
(“Sozai ichinen-sho”), the Daishonin writes:
The mystery of ichinen sanzen, three-thousand realms in a single life-moment, is that the three-thousand are contained in the realm of the environment.
Consequently, plants, trees, tiles, and stones are all in possession of the threethousand innate essential realms that form harmonious enlightened entities.
(Gosho, p. 113)
This means that the grasses and trees as well as the tiles and stones are all in possession of the three-thousand innate essential realms and are harmonious enlightened entities. In other words, he is saying that they are able to attain enlightenment. That is, the mutual integration between sentient things and insentient things, such as plants and the environment, is revealed. Insentient things, such as plants and the environment can attain enlightenment, like the sentient beings. In short, he is stating that the enlightenment of sentient beings is in itself the enlightenment of insentient things.
Thus, he says the following in “The Oral Transmission on the Attainment of Enlightenment of Insentient Beings” (“Somoku jobutsu kuketsu”):
In our single body, we possess both sentient and insentient things. Our nails and hair are insentient. Thus, we feel no pain when we cut them. Since our other parts are sentient, we sense pain and suffering when they are cut. Sentience and insentience both exist in our individual entities.
(Gosho, p. 523)
He indicates that both sentience and insentience exist within our own bodies. In other words, since it is not painful to cut our nails and hair, they belong to the group of insentients. Since our skin feels pain when we pinch it and sheds blood when we cut it, it is considered sentient.
Furthermore, the Great Teacher Miaole, in his work, The Adamantine Knife (Ch. Jin’gang pi lun; Jpn. Kompei-ron), denounced the Kegon doctrine of Chengguan, who maintained that the Buddha nature did not exist in insentient beings:
Each blade of grass, every tree, each pebble, and every speck of dust individually possess the Buddha nature. They each possess the inherent potential, the good action, and the wisdom to develop and perceive it.
(Gosho, p. 646)
He clearly states that everything possesses the Buddha nature, without fail.
Additionally, Nichikan Shonin states the following in his Exegesis on “The True Object of Worship” (“Kanjin no honzon-sho” mondan):
This text by the Great Teacher Miaole refers to the principle of the three inherent potentials of the Buddha nature of inherent virtue. “Individually possess the Buddha nature” represents the innate Buddha nature. It is characterized as the innate Buddha nature based on the doctrine of ichinen sanzen is in itself the middle way. Within the entity of the innate Buddhahood (of ichinen sanzen is in itself the middle way) are contained the functions of ichinen sanzen is in itself emptiness, and ichinen sanzen is in itself the truth of temporary existence. Therefore, ichinen sanzen is in itself the truth of temporary existence represents the good causes and relations to develop the innate Buddha nature, and ichinen sanzen is in itself emptiness manifests the wisdom to perceive the innate Buddha nature.
(Gosho mondan, p. 213)
In other words, this means that every blade of grass, every single tree, each pebble, every speck of dust, and other things all inherently possess the Buddha nature. He expounds that this Buddha nature spans both sentient and insentient things. Thus, he is saying that insentient things achieve enlightenment in the same way that sentient things do.
For this reason, the Great Teacher Tiantai says the following in the Great Concentration and Insight (Maka shikan):
Every single tangible existence and fragrant scent undeniably possess the middle way.
(Shikan ehon Vol. 1, p. 55)
Here, “every single tangible existence and fragrant scent” represent the entire realm of the universe or all phenomena. He means that all these definitely manifest the middle way, that is, they definitely possess the way of the Buddha. In other words, regardless of what they are, they always will achieve enlightenment, without fail.
Let me focus on the three inherent potentials of the Buddha nature. First, the innate Buddha nature refers to the Buddha nature that is naturally possessed by all people. It is alternatively called the dharmata (Jpn. hossho) or eternal truth (shinnyo). Next, the wisdom to perceive the innate Buddha nature refers to the wise sense to illuminate and reveal the essential principle of the Buddha nature and the eternal truth. Then, the good causes and relations to develop the innate Buddha nature refer to all the positive practices that support the wisdom to perceive and develop our innate Buddhahood. In reality, he is explaining that all things possess the Buddha nature, and grasses and even plants are able to achieve Buddhahood.
Therefore, as mentioned previously, even with our own bodies, we feel pain if we pinch our faces, and this is sentient. We do not feel pain if we cut our hair, and this is insentient. Thus, our bodies represent a combination of sentient and insentient, and the entire universe is comprised of such relationships.
The doctrine of the capability of those in the two vehicles to attain enlightenment was first revealed in the Lotus Sutra. In the provisional, pre-Lotus Sutra teachings, they were referred to as “those in the two vehicles whose seed has been burnt.” With any plant, if you burn its seeds, no seedling will appear even if you sow them. In the same way, those in the two vehicles represent an existence like a plant whose seeds have been burnt, so they were banned from achieving enlightenment and they were despised. However, in the Lotus Sutra, the principles of the mutual possession of the ten worlds and ichinen sanzen (three-thousand realms in a single life-moment) were expounded, revealing that those in the two vehicles actually were capable of attaining enlightenment.
Thus, the following passage is in the Gosho, “Questions and Answers between a Sage and an Unenlightened Man” (“Shogu mondo-sho”):
The core of all the sacred teachings expounded by Shakyamuni Buddha throughout his lifetime—the doctrines that persons of the two vehicles can achieve Buddhahood and that the Buddha attained enlightenment in the inconceivably remote past—is revealed only in the Lotus Sutra.
(Gosho, p. 394)
In other words, the capability of those in the two vehicles to achieve Buddhahood was revealed for the first time in the Lotus Sutra.
Why were those in the two vehicles, that is, those in the worlds of learning and realization, banned from attaining enlightenment? In essence, they were selfconsumed and they did not perform the practice for others. Therefore, however much they listened to the Law, they were never able to achieve true enlightenment.
Faith and practice in which people focus only on themselves and seek only to gain their own happiness are characterized as “possessing the spirit of the two vehicles” and they are denounced by others. Thus, it is important for us to bring salvation not only to ourselves but also to many other people. When we perform shakubuku, we are also able to save ourselves. Shakubuku is a precious practice that enables us to expiate our karmic offenses from distant kalpas in the past and to grasp true happiness. Our faith is a practice not only for ourselves but one in which the spirit to bring salvation to multitudes is absolutely necessary.
In the first place, why did the Buddha make his advent into this world? It was to bring salvation to as many people as possible. This was true for the Daishonin’s advent. When we understand the intent of the Daishonin we must, like him, exert our efforts to do shakubuku. Herein lies the essential principle of enlightenment in our present form (sokushin jobutsu) and the capacity to become truly happy.
If there is someone who loses sight of this and arbitrarily thinks, “I chant many hours of Daimoku every day, so I will be alright,” he should know that he is not alright at all. It is the practice for ourselves and for others (jigyo keta), so it is essential for us to engage solidly in doing shakubuku. Of course, if we chant Daimoku, we will be better off than those who do nothing. But that alone will not meet the expectations of the Daishonin.
The Daishonin constantly indicates that we must uphold the practice for ourselves and for others. In the Gosho, “On the Three Great Secret Laws” (“Sandai hiho-sho”), he states:
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].
(Gosho, p. 1594)
Thus, the Daimoku that we chant should not be a practice only for ourselves. We must definitely engage in the practice for others. Bringing salvation to many people also benefits our own practice for ourselves.
In the Gosho, the Daishonin explains that the doctrines that persons of the two vehicles can achieve Buddhahood and that the Buddha attained enlightenment in the inconceivably remote past represent the “core of all the sacred teachings expounded by Shakyamuni Buddha throughout his lifetime.” Therefore, it is important to bring salvation to any and all people.
Furthermore, the enlightenment of icchantikas—those of incorrigible disbelief— signifies that icchantikas are capable of attaining Buddhahood. Icchantikas lack the possession of the cause for enlightenment. They have no faith in Buddhism and no aspiration for enlightenment. They are people who possess no prospect of attaining Buddhahood. However, the Lotus Sutra expounds that even these extremely evil persons, like those persons of the two vehicles, can be saved.
For the first time, the Lotus Sutra expounds the capability of all people in the ten worlds to attain enlightenment. It explained for the first time that all mankind— even those in the worlds of hell and hunger—are able to achieve Buddhahood. As a matter of course, this included those of the two vehicles and the icchantikas. Thus, what we can understand from this passage is that the power of the benefits of Myoho-Renge-Kyo is truly tremendous.
In this way, Myoho-Renge-Kyo possesses great benefits, so it is important for us to exert our powers of faith and of practice to achieve our own enlightenment.
