The Record of the Orally Transmitted Teachings translated by Burton Watson
Chapter Sixteen: The Life Span of the Thus Come One
Point one, concerning Chapter sixteen, The Life Span of the Thus Come One Nam-myoho-renge-kyo
The Words and Phrases of the Lotus Sutra, volume nine, says: “Thus Come One is a general designation for the Buddha of the ten directions and the three existences, the two Buddhas,* the three Buddhas, the Buddha of the essential teaching, and the Buddha of the theoretical teaching. Specifically, it is a special designation for the three Buddhas of the original state. Juryo, or Life Span, refers to an overall reckoning. It indicates an overall reckoning of the benefits of the two Buddhas, the three Buddhas, and all the Buddhas of the ten directions and the three existences. Therefore the chapter is called the Juryo-hon, or [Reckoning of] the Life Span Chapter.”
The Record of the Orally Transmitted Teachings says: The Title of this chapter deals with an important matter that concerns Nichiren himself. This is the transmission described in the “Super-natural Powers” chapter. The Thus Come One is Shakyamuni Buddha or, more generally, all the Buddhas of the ten directions and the three existences. Or, more specifically, it refers to the Buddha of the original state who is eternally endowed with the three bodies.
Now it is the understanding of Nichiren and his followers that, generally speaking, the term “Thus Come One” refers to all the living beings. More specifically, it refers to the disciples and lay supporters of Nichiren.
This being the case, the term “eternally endowed with three bodies” refers to the votaries of the Lotus Sutra in the Latter Day of the Law.
The title of honor for one who is eternally endowed with the three bodies is Nam-myoho-renge-kyo. This is what the three great concerns of actuality* of the “Life Span” chapter refer to.
Speaking in terms of the six stages of practice, the Thus Come One in this chapter is an ordinary mortal who is in the first stage, that of being a Buddha in theory. When one reverently accepts Nam-myoho-renge-kyo, one is in the next stage, that of hearing the name of the words of the truth. That is, one has for the first time heard the daimoku. When, having heard the daimoku, one proceeds to put it into practice, this is the third stage, that of perception and action. This is the stage one perceives the object of devotion that embodies the three thousand realms in a single moment of life. When one succeeds in overcoming various obstacles of illusions, this is the fourth stage, that of resemblance to enlightenment. When one sets out to convert others, this is the fifth stage, that of progressive awakening. And when one comes at last to the realization that one is a Buddha eternally endowed with the three bodies, then one is a Buddha of the sixth and highest stage, that of ultimate enlightenment.
Speaking of the chapter as a whole, the idea of gradually overcoming illusions is not the ultimate meaning of the “Life Span” chapter. You should understand that the ultimate meaning of this chapter is that ordinary mortals, just as they are in their original state of being, are Buddhas.
And if you ask what is the action or practice carried out by the Buddhas eternally endowed with the three bodies, it is Nam-myoho-renge-kyo.
Point Two, regarding the words “You must listen carefully and hear of the Thus Come One’s secret and his transcendental powers.”
The Record of the Orally Transmitted Teachings says: This passage supports the concept of one who is eternally endowed with the three bodies. Various interpretations on these words have been transmitted.
As for the transcendental powers, the action that are carried out instant by instant, motion by motion, by us living beings are regarded as transcendental powers. Thus the voices of the wardens of hell punishing the offenders are all to be termed transcendental powers. The countless living things in the three thousand realms that undergo the process of birth, abiding, change, and extinction, are all in themselves embodiments of transcendental powers.
But in the view of Nichiren and his followers, the realization and understanding of the concept of the attainment of Buddhahood in one’s present form is what is meant by “the Thus Come One’s secret and his transcendental powers.” For outside of the attainment of Buddhahood, there is no “secret” and no “transcendental powers.”
The eternally endowed three bodies mentioned here are gained through a single word. And that single word is “faith” or “to believe.” Therefore the sutra says, “We will believe and accept the Buddha’s words” (chapter sixteen). You should stop and consider the meaning of these two words “believe” and “accept.”
Chapter Sixteen: The Life Span of the Thus Come One
Point one, concerning Chapter sixteen, The Life Span of the Thus Come One Nam-myoho-renge-kyo
The Words and Phrases of the Lotus Sutra, volume nine, says: “Thus Come One is a general designation for the Buddha of the ten directions and the three existences, the two Buddhas,* the three Buddhas, the Buddha of the essential teaching, and the Buddha of the theoretical teaching. Specifically, it is a special designation for the three Buddhas of the original state. Juryo, or Life Span, refers to an overall reckoning. It indicates an overall reckoning of the benefits of the two Buddhas, the three Buddhas, and all the Buddhas of the ten directions and the three existences. Therefore the chapter is called the Juryo-hon, or [Reckoning of] the Life Span Chapter.”
The Record of the Orally Transmitted Teachings says: The Title of this chapter deals with an important matter that concerns Nichiren himself. This is the transmission described in the “Super-natural Powers” chapter. The Thus Come One is Shakyamuni Buddha or, more generally, all the Buddhas of the ten directions and the three existences. Or, more specifically, it refers to the Buddha of the original state who is eternally endowed with the three bodies.
Now it is the understanding of Nichiren and his followers that, generally speaking, the term “Thus Come One” refers to all the living beings. More specifically, it refers to the disciples and lay supporters of Nichiren.
This being the case, the term “eternally endowed with three bodies” refers to the votaries of the Lotus Sutra in the Latter Day of the Law.
The title of honor for one who is eternally endowed with the three bodies is Nam-myoho-renge-kyo. This is what the three great concerns of actuality* of the “Life Span” chapter refer to.
Speaking in terms of the six stages of practice, the Thus Come One in this chapter is an ordinary mortal who is in the first stage, that of being a Buddha in theory. When one reverently accepts Nam-myoho-renge-kyo, one is in the next stage, that of hearing the name of the words of the truth. That is, one has for the first time heard the daimoku. When, having heard the daimoku, one proceeds to put it into practice, this is the third stage, that of perception and action. This is the stage one perceives the object of devotion that embodies the three thousand realms in a single moment of life. When one succeeds in overcoming various obstacles of illusions, this is the fourth stage, that of resemblance to enlightenment. When one sets out to convert others, this is the fifth stage, that of progressive awakening. And when one comes at last to the realization that one is a Buddha eternally endowed with the three bodies, then one is a Buddha of the sixth and highest stage, that of ultimate enlightenment.
Speaking of the chapter as a whole, the idea of gradually overcoming illusions is not the ultimate meaning of the “Life Span” chapter. You should understand that the ultimate meaning of this chapter is that ordinary mortals, just as they are in their original state of being, are Buddhas.
And if you ask what is the action or practice carried out by the Buddhas eternally endowed with the three bodies, it is Nam-myoho-renge-kyo.
Point Two, regarding the words “You must listen carefully and hear of the Thus Come One’s secret and his transcendental powers.”
The Record of the Orally Transmitted Teachings says: This passage supports the concept of one who is eternally endowed with the three bodies. Various interpretations on these words have been transmitted.
As for the transcendental powers, the action that are carried out instant by instant, motion by motion, by us living beings are regarded as transcendental powers. Thus the voices of the wardens of hell punishing the offenders are all to be termed transcendental powers. The countless living things in the three thousand realms that undergo the process of birth, abiding, change, and extinction, are all in themselves embodiments of transcendental powers.
But in the view of Nichiren and his followers, the realization and understanding of the concept of the attainment of Buddhahood in one’s present form is what is meant by “the Thus Come One’s secret and his transcendental powers.” For outside of the attainment of Buddhahood, there is no “secret” and no “transcendental powers.”
The eternally endowed three bodies mentioned here are gained through a single word. And that single word is “faith” or “to believe.” Therefore the sutra says, “We will believe and accept the Buddha’s words” (chapter sixteen). You should stop and consider the meaning of these two words “believe” and “accept.”
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