Remember

Mai ji sa ze nen
I ga ryo shujo
Toku nyu mujodo
Soku joju busshin.

These are the last four lines of Gongyo. Translated it reads: Ever making this my thought: / 'How shall I cause all the living / To enter the Way supreme / And speedily accomplish their buddhahood?' The purpose of reciting this during Gongyo is for our minds and the Buddha's mind to become one. Each time you read these four lines think about this and aspire to it.

Shakyamuni made great strides in doing away with the unjust caste system in India. About a hundred or more years after he died the caste system resurfaced. No matter where the Buddha is, or what the conditions are, if the people do not protect the Law, uphold the Law, observe the Law, then the Law will not endure. It does not matter what the conditions are where you live, if you do not practice, if you do not observe the Law and protect it, then the Law will not endure. It is up to the believers to seek the Law, observe the Law and protect the Law by your behavior. This is the responsibility of the believers. A faith such as this is the same as the Buddha's faith, and it is the same kind of faith that we should have.

The essence of Nichiren Daishonin's teachings is not to transcend birth, old age, sickness and death, the four phases of life, but to realize that these four phases are reality. The objective of this practice is not to achieve an existence apart from birth, old age, sickness and death, but to recognize and be mindful of life and what the reality of life is. This is enlightenment. When Shakyamuni Buddha achieved enlightenment this is what he perceived. He awakened to the realities of life. He did not perceive that life should be happy; he did not realize a condition or emotion beyond the human condition. Enlightenment is, as he perceived, here in this moment, in whatever condition we are in, wherever we are. This is the purpose of life: to recognize enlightenment wherever we are.

What is important is to have Namu-myoho-renge-kyo and the true teachings of Nichiren Daishonin as the basis of one's life, and to live your life in this way. All else is external and not important.

If you don't have the same faith as Nichiren Daishonin, if your heart is not the same as the Daishonin's, then you do not have faith in Nichiren Daishonin's Buddhism. Nichiren Shoshu is split into three schisms: Shoshin-kai, Taiseki-ji and Soka Gakkai. Every practice has an objective or purpose. The question to ask is how much does each believe in and follow Nichiren Daishonin's teachings? That is the most important concern. How much does each value Nichiren Daishonin, Gohonzon and Namu-myoho-renge-kyo? Stressing the magnificence of these three is paramount. What is unimportant is accumulating wealth and possessions or overcoming illness.

The ego of the human being is such that they do not want to be discriminated against, yet they readily or are not averse to discriminating against others. A religion that does not save everyone, discriminates against anyone is an impotent religion. Such a religion does not have the qualifications to be the religion of the people. A religion of the people should be universal. That is why the Daishonin's teachings are so important. Whether you are good or evil, whether you believe or disbelieve, you can be saved.

When I was studying at Head Temple Taiseki-ji there was one instance when High Priest Nittatsu Shonin used a pair of prayer beads which had two tassels on each end instead of the usual beads with three tassels on one end and two on the other. Everyone noticed, but no one said anything. Others and I thought there must have been some great meaning behind these beads. Finally one acolyte summoned the courage to ask about the significance of the beads. Nittatsu Shonin said, "The other tassel broke off. I was in a hurry and quickly picked up some beads, it just happened to be these broken ones."

I f someone had not had the courage to ask, the issue of the two-tasseled beads would have always puzzled us. So it is always good to ask and resolve your doubts. Even if it is difficult to ask you should ask anyway, otherwise your doubts and assumptions could lead to a big mistake. To practice this Buddhism you must first understand why you are practicing. Then you will gain belief, which will lead to the confidence to tell others. This practice is not based on order and obedience, where someone gives an order that you follow blindly. It should be a great joy to practice this Buddhism.

ON ASKING QUESTIONS

TRUE FOLLOWERS OF THE DAISHONIN

THE PURPOSE OF LIFE

THOUGHTS
By Reverend Raido Hirota
2000

This is NOT an official site of
the Nichiren Shoshu Shoshin-kai

Translated and edited by Udumbara Foundation staff.

Big Sur, California

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