Nichiren Shoshu And The Hokkeko The name, Nichiren Shoshu, means orthodox Nichiren denomination. Of the factions associated with the Buddhism of the Daishonin, Nichiren Shoshu is the only one that believes in the integrity of the lineage of the successive High Priests, the doctrine of Nichiren Daishonin as the Original Buddha, and the Dai-Gohonzon as the supreme object of worship for all mankind. In addition to the head temple at Taisekiji, Nichiren Shoshu also places considerable importance upon its local temples, each with a Chief Priest, one or more assistant priests, and a temple Gohonzon. Family members of priests frequently live at the temples as well. The priesthood are primarily responsible for the propagation of the faith in the area of the temple, performing the ceremony that enables new members to take faith, bestowing Gohonzons for enshrinement in members homes, delivering sermons consistent with the teachings of Nichiren Daishonin and the High Priest, and performing other ceremonies, including weddings and memorial services. Typically, a person enters the priesthood at age twelve, but there have been priests who have entered earlier and much later in life. The Hokkeko, which means lotus group, is a general term that refers to all Nichiren Shoshu laity. The name was first used to identify those lay believers in Nichiren Daishonins time called Hokkeko-shu. During severe persecutions near Mount Fuji in 1279, just before the Dai-Gohonzon was inscribed, the Hokkeko-shu showed exemplary faith by continuing to maintain their practice when threatened with death. Three of its strongest believers were beheaded when they refused to discard their faith upon demand by authorities. Also, from 1726 to 1879, Hokkeko believers near modern day Tokyo were routinely subjected to torture, exile and imprisonment for their beliefs. Today, there are some Nichiren Shoshu families in Japan who trace their lineage to the origins of the Hokkeko-shu. What has held the priesthood and laity together over the centuries is a common desire to practice Buddhism correctly and a mutual respect for the role each other plays in this regard. After a priest learns the traditions of Nichiren Shoshu and is formally ordained, he essentially becomes an executive teacher of the faith, serving as a link for the personal distribution of the correct teachings from the High Priest. This commission also places the priest in a lifelong position of responsibility, where he must constantly develop his understanding, behavior, ability to communicate, and compassion for others in order to meet the higher standard expected of him. The laity, on the other hand, emerge to a greater extent from society at large, with its inherent social inequalities and other secular influences. They represent Buddhism to the general populous. To do this properly it is imperative to maintain a lifeline with the correct teachings through a steady association with the priesthood. The priests are considered our masters in faith, and we work with them to deeply absorb and earnestly propagate the teachings. Enlightenment, Practice, And The High Sancuary In Buddhism, a person’s actions are ultimately judged on how effectively they advance enlightenment. We know this is the primary criteria in life because Shakyamuni revealed in the Lotus Sutra that his constant thought as a Buddha was to help all people attain enlightenment. We also know this because Nichiren Daishonin devoted His life to refuting erroneous religions and planting the seeds of Buddhahood for everyone in the Latter Day of the Law. Accordingly, those who wish to begin practicing Buddhism are encouraged to establish a daily routine devoted to the advancement of enlightenment for oneself and others. This would include the recitation of the prescribed liturgy from the Lotus Sutra, chanting Nam Myoho Renge Kyo, studying Nichiren Daishonin’s teachings, and helping others break free from subordinate beliefs. At first this may be difficult but, as one becomes more familiar with Buddhist compassion and the pure joy of participating in it, the practices of morning and evening Gongyo, taking care of your altar at home, chanting with fellow members at area district meetings, attending temple ceremonies (if you live near a temple), making offerings to the priesthood, along with study and propagation become natural activities readily performed to perpetuate Nichiren Daishonins great mission. The Daishonin described the outcome of a correct practice as follows: The time will come when all people ... will enter on the path to Buddhahood, and the Mystic Law alone will flourish throughout the land. In that time, because all people chant Nam Myoho Renge Kyo together, the wind will not beleaguer the branches or boughs, nor will the rain fall hard enough to break a clod ... Disasters will be driven from the land, and the people will be rid of misfortune. They will also learn the art of living long, fulfilling lives. (MWND, vol. one, pp. 101-102) He also instructed, When the principles of government come to accord with Buddhism and the spirit of Buddhism pervades secular affairs, when both ruler and the governed alike embrace the three secret Laws of true Buddhism (17) ... then, when imperial decree is delivered and handed down, seek out a place of the finest scenery comparable to the pure land of Eagle Peak and there erect the high sanctuary. Simply wait for the proper time to come. This is the actual high sanctuary of true Buddhism. (Shinpen-gosho p.1595) These passages vividly portray the ultimate goals of the Buddhism of Nichiren Daishonin, as well as its primary unfinished aspects. By formulating the invocation of Nam Myoho Renge Kyo and then inscribing the Dai-Gohonzon, the Daishonin established the means for everyone to attain enlightenment. By creating the Heritage of the Transfer for each successive High Priest, He also established a way to ensure that the original meaning of the Law would never be lost. It is well recognized within Nichiren Shoshu, however, that the establishment of True Buddhism will remain incomplete until that time when vast numbers of people wholeheartedly embrace the Dai-Gohonzon and the High Priest formally designates the actual high sanctuary as the place for its enshrinement. It is only in this way that the Buddhism of Nichiren Daishonin will be fully substantiated and the lasting peace and tranquility associated with enlightened life will become widely manifest. Conclusion There are many religions and life philosophies embraced by people throughout the world. In the United States alone it is estimated that there are at least 2,300 distinct religious groups. From the perspective of a practice based on a correct interpretation of Nichiren Daishonins Buddhism, however, one cannot help but observe shortcomings in all other beliefs. Since we are human, we are inclined to be impure, imperfect, and subject to bad influences. Basing our lives, therefore, on imperfect teachings essentially reinforces those traits. At the same time, to reach the shore of Buddhahood it is essential to embrace a teaching that is perfectly endowed. In this way we can tap into the absolute pure core of our being and transform ourselves, similar to the way a white lotus flower blooms in a muddy pond. Numerous religions, of course, contend that their path is the only true path to happiness and, because of this, they are criticized for being closed minded and intolerant. Generally, such criticisms are deserved because the essential tenets of these faiths are inconsistent with the fundamental Law of the universe and the people who immerse themselves in them can not transcend the mortal bounds of a highly rigid mindset. Yet, at the same time, it would be quite troubling to deny the possibility of one religion, as the only true religion, just because of the prevalence of false alternatives with steadfast followers. If we were to think this way wouldn’t it preclude any hope for the salvation of mankind? For without a belief that truly mirrors the absolute, wouldn’t we all be condemned to lives based on fundamental delusion? No explanation, though, should be expected to entirely convey the profound nature of Nichiren Shoshu Buddhism. A brief summary of its rituals and teachings, as presented here, is helpful in conceptualizing what it is about, but to attain enlightenment one must go beyond mere understanding by sincerely practicing and embracing the faith. If you are not already practicing, it is hoped that you will consider taking the first step by contacting someone who is. In those areas with a temple, the priests or temple staff can refer you to a temple member who lives nearby, so that you can get started. As those who have practiced for a while can attest, if you begin and persevere, it will be the most liberating decision of your life.
Posted on: Wed, 06 Nov 2013 06:07:09 +0000
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