On the True Obtained of Worship
The Twenty-sixth High Priest, Nichikan Shonin states in “The Meaning Hidden in the Depths” (Montei Hichin Sho):
The object of worship is the object with which one fuses.It causes wisdom to well forth in the minds of common mortals.This wisdom naturally leads to the act of Buddhist practice.Therefore if the object of worship is incorrect, the wisdom and the resultant Buddhist practice will also be incorrect. The Great Teacher,Miyao-lo started :
Even if a practitioner’s determination and faith are not sincere, through encountering the true object of worship, one will receive great merit.If one fuses with an incorrect object, however, it will never be the seed for attaining Buddhahood, even if one believes with utmost sincerity. Thus one should select the True Object of Worship and strive to practice.
(Six-volume Writings, p. 42)
There are three significant points regarding the True Object of Worship. First, it must be the Object of Worship that is fundamentally revered by all common mortals. Second, it should appear in its true and original state. It does not take the form of a solemnly adorned statue, or an object that was created for an expedient purpose. Finally, it must be respected and worshipped with faith.
When we take a look at various world religions, we see that there are many different types of objects of worship such as neture, roligious and historical figures, and transcendental gods or beings.They have all been created by common mortals and are upheld as superior to or beyond the status of a common mortal.The same can be said of the objects of worship of other Buddhist sects.Commenting on this, the Daishonin expounded in “The Opening of the Eyes”:
… the sects of Buddhism (other than T’ien- t’ai) have gone astray concerning the true object of worship.
(Gosho, p. 554; MW-2, p. 152)
Buddhism teaches that no-Buddhist teachings do not conform to the law of cause and effect. However, there are even many Buddhist seets that use statues of various Buddhas as objects of worship. These Buddha statues are nothing more than expedient means to make it easy for common mortals to accept Shakyamuni’s teachings according to their individual capacity.
Shakyamuni, himself, explained this principle in the “Sutra of Infinite Meaning” (Muryogikyo):
The Buddha understands that common mortals have different characteristics and different desires. Because their characteristics and desires differ, the Buddha preached various kinds of teachings according to their capacities. This is the function of his power to lead common mortals to the true teaching. (Kaiketsu, p.23)
The Hoben (Second) chapter of the Lotus Sutra states:
I adorn my body with the special characteristics and shine my light upon the world.I am honored by numberless multitudes and for them I preach the emblem of the reality of things. (Kaiketsu, p.111; “The Lotus Sutra, “p. 36)
In contrast to expedient means, the Daishonin taught the fundamental importance of the Honmon (Essential) Teaching.” Honmon “translated into English is” True Gate. “It signifies the gate or true entryway into the profound teachings of the Buddha.It also means the gate to the Buddha’s true identity.
The Great Teacher Tien-tai states in the Profound Meaning of the Lotus Sutra (Hokke: Gengi):
The origin is called fundamental.Even though the time period (of the past, present, and future) is different, Vairochana Buddha remains unchanged throughout the three periods-just like the hundreds and thou- sands of branches and leaves all re-turn to the same root.
Shakyamuni preaches in “Sutra of Infinity Meaning”:
Infinite Meanings come from the one law. (Kaiketsu, p.19)
This means that there is only one funda- mental Law.The True Buddha , Nichiren Daishonin alone, could reveal it.Shakyamuni Buddha could only preach the True Law and reveal his true identity through the pre-Lotus Sutra teachings and the Shakumon (Theoretical) teaching.From the viewpoint of the Buddhism of Sowing, the True Law that Shakyamuni preached and the revelation of the Buddha’s true identity were incomplete. .
They did not go beyond the level of Ryakko Shugyo(practicing toward enlightenment over a period of countless kalpas)
Shakyamuni’s Buddhism, therefore, had its limitations. The Daishonin referred to this in the Gosho,“On the Protection of the nation“:
Since he is a provisional Buddha, his teachings are also provisional.
(Gosho, P.160)
By exposing the fundamental flaw of Shakyamuni’s teachings, the Daishonin was then able to reveal the True Teaching.In the Gosho, Sokanmon Sho, He states:
Before Shakyamuni’s time of Gohyaku-jintengo, when I was a common mortal, I understood that my body was composed of the five universal elements of earth, water, fire, wind, and ku.I then attained instant enlightenment.
(Gosho, p.1419)
The Daishonin clearly expressed the true essence and significance of the principles of the simultaneity of the common mortal and the Buddha, instant enlightenment, and the oneness of the Person and the Law. We
therefore make a strict distinctron between
the Daishonin’s Buddhism which is the True Essential Teaching, and Shakyamuni’s Bud- dhism which is limited and provisional.
We, common mortals are constantly lost in our own thoughts, and we suffer from our earthly desires and negative karma.In order to save all common mortals, the Daishonin, with His great compassion, revealed the Dai-Gohonzon as the Object of
Worship. In “Reply to Kyo’o” He states:
I, Nichiren, have inscribed my life in sumi, so believe in the Gohonzon with your whole heart.The Buddha’s will is the Lotus Sutra, but the soul of Nichiren is nothing other than Nam- Myoho-Renge-Kyo.
(Gosho, p.685; MW-1, p. 120)
As this Gosho states, the Gohonzon is the body and mind of the Daishonin Himself.It is no different from a living human being.
The True Buddha taught that by chanting and devoting our life to this Gohonzon, to the Daishonin, we are able to achieve the fusion of reality and wisdom (Kyochi-myogo) .
The great benefit of attaining enlightenment in our present form (Sokushin jobutsu ) be-comes possible when our eternally existing, inherent Buddha nature responds to the Gohonzon through the fusion of reality and wisdom.
The Daishonin states in “How Those Initially Aspiring to the Way Can Attain Buddhahood through the Lotus Sutra”:
To illustrate, when a caged hird sings, birds who are flying in the sky are thereby summoned and gather around, and when the birds flying in the sky gather around, the bird in the cage strives to get out.When with our mouths we chant the Mystic Law, our Buddha nature, being summoned, will invariably emerge. (Gosho, p.1320%; MW-6, p.207-208)
Because we uphold the correct Law and correct practice, we are able to eradicate our negative karma, courageously overcome persecutions, and turn poison into medicine.
The Gohonzon is the great medicine that will reveal our Buddha nature and liberate us from the three paths of earthly desires, karma, and suffering.
By chanting to the Gohonzon with our strong powers of faith and practice we can achieve the fusion of reality and wisdom.
Let’s practice true Buddhism assiduously and manifest the invincible life condition of Buddhahood.
Publisher : Oversea Bureau,Nichiren Shoshu
