Question

I would appreciate if you could provide me with an explication of Nichiren Daishōnin’s conception of Buddhist compassion. Thank you.

Answer

In recent years, the global coronavirus pandemic has engendered an unprecedented level of anxiety regarding both future prospects and the trajectory of the infection. Within Japan, the duration of the state of emergency witnessed the emergence of a phenomenon termed as the "self-restriction police", denoting individuals who vigilantly monitored and censured those contravening governmental directives. Instances of such monitoring included harassing phone calls, the display of posters within establishments, and concerted efforts targeting vehicles registered beyond the confines of the prefecture. To preempt potential repercussions, certain motorists within Tokyo's Adachi County have resorted to affixing signage on their vehicles when traversing neighboring Chiba prefecture, affirming their residential status as inhabitants of Chiba.

The perspective articulated by High Priest Nichinyo Shōnin is as follows: "The presence of peace or conflict, happiness or misfortune, hinges entirely upon the disposition of individuals. Were all inhabitants of the world, irrespective of their identities, to embrace one another with the ethos of the Buddha's profound compassion and mercy, aspiring toward the salvation of humanity, the prevalence of tragic incidents and fortuitous calamities in contemporary times would markedly diminish." The emphasis is placed on the intrinsic role of human nature as the root cause of such catastrophic occurrences.

I intend to explore the significance of the High Priest's teachings regarding the cultivation of the Buddha's profound compassion and mercy.

Within the chapter on Means (Hōbenpon) of the Lotus Sutra, which we engage with during our daily Gongyō practice, there exists a passage where the Buddha imparts to his disciple Shāriputra: "Shāriputra, the knowledge and vision of the Thus-Being are vast and profound, immeasurable" (Sharihotsu, Nyorai chiken Kōdai jin non). This declaration underscores the boundless wisdom of the Buddha in guiding sentient beings. Among these facets of wisdom is one described as "immeasurable," specifically pertaining to the "four limitless behaviors."

The four limitless behaviors denote the Buddha's cultivation of four profound qualities to facilitate beings' journey towards enlightenment. They encompass the immeasurable virtues of benevolence, compassion, joyful empathy, and equanimity.

The first is to bring peace of mind to others.

The second aims to eliminate the suffering of others.

The third is a spirit of joy at the well-being and serenity of others, free from jealousy.

As for the fourth, it is characterised by the renunciation of love and hatred, and equanimous consideration for all.

In other words, compassion, or more precisely the Buddha's compassion and mercy, refers to his feeling of wanting to remove beings from their suffering in order to bring them joy, as well as his behaviour of instructing them in such a way as to lead them from anguish to true happiness.

The only absolute Buddha who can lead us to Buddhahood and make us happy in this time of the End of the Dharma is our founder, Nichiren Daishōnin.

In the year 1253, Nichiren Daishōnin promulgated the teaching of Nam-Myōhōrengekyō, asserting that the path to salvation for individuals living during the Kamakura period (1185-1333) - an era marked by great seismic upheavals, torrential rains, violent winds, famine, epidemics, and warfare, much like the present day - lay in faith in this teaching. At that time in Japan, the erroneous doctrines of the Pure Land school, consisting of the invocation of Nenbutsu (Namu Amidabutsu), as well as those of the Shingon and Zen schools, all considered pernicious, were widespread. Nichiren Daishōnin thus highlighted these false teachings as an offense against the Dharma, and resolved to disseminate the precepts of the Wonderful Dharma in order to liberate the common people.

This action provoked the resentment of the monks and lay followers of the heterodox schools. As Nichiren Daishōnin himself wrote, he suffered "four major persecutions and countless minor persecutions". He was subjected to ill-treatment and violent persecution, and his dwelling was burned down. He was also falsely accused of crimes and nearly beheaded as a result of a conspiracy by the powerful Kamakura shogunate, before being sentenced to exile as a criminal in Izu and on the island of Sado. Despite this, Nichiren Daishōnin never harbored any resentment towards those who acted in this manner. On the contrary, with a heart filled with the compassion and mercy of the Buddha, he continued to preach the teachings of the Wonderful Dharma until his death, akin to a mother who lovingly nurtures and raises her child, so that all the inhabitants of the world may be relieved of suffering and lead a prosperous and peaceful existence.

For our part, let us first express gratitude to Nichiren Daishōnin, who preached the teaching of Nam-Myōhōrengekyō, the source of our happiness. As he himself stated, let us firmly believe in the Gohonzon and strive as best we can in our daily Gongyō practices and Daimoku recitation, in order to make the Buddha's precious wisdom and compassion our own.

Admittedly, the world has recently been plagued by the turmoil of the coronavirus pandemic, but even after this confusion has subsided, new disruptions will inevitably arise again. In such a situation, the essential thing is to always maintain a pure heart, not only to lead a happy life, but also to cultivate a mind capable of bringing happiness to all, following the example of the Buddha who aspired to the well-being of all humanity, so that one may feel fulfilled oneself. Some might ask: "What? Do I have to think about other people too?" But it is only when one has the presence of mind to desire everyone's happiness and to share their joy that one becomes a truly fulfilled person.

The reason why people are unhappy in the world lies in the perversity of their hearts and ideas. Many individuals believe that they can only be happy by leading the life they have imagined, or by being rich and free from all inconvenience, by living in luxurious places, driving prestigious cars, and consuming gourmet food. But the Buddha teaches that this is precisely the cause of people's unhappiness.

On the contrary, we should first wish for the happiness and joy of our entire family, as well as that of our friends and loved ones. To do this, we should believe in the authentic teaching of Nichiren Daishōnin, chant Nam-Myōhōrengekyō to the Gohonzon, and cultivate a pure heart. Even if one experiences unpleasant feelings, one should bear them with resolve and pray to the Gohonzon for the well-being of those around us, while being able to share this teaching with all kinds of people.