The true object of devotion described as the treasure tower is the Gohonzon. The Gohonzon is completely at one with the treasure tower within our lives, our Buddha nature, and at the same time connects all of the Buddhas and Bodhisattvas of the Earth throughout the universe, to the treasure tower innate within all phenomena.
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Important enough to present once more...
Important enough to present once more...
The Ten Factors
In many teachings of Buddhism, the Buddha was presented as a superhuman being, whose abilities and wisdom were far beyond the reach of ordinary people. However, the Lotus Sutra reveals that there is no separation between the life of a Buddha and that of an ordinary person. A Buddha is a person who has polished or revealed his or her inner state of life to a point where the qualities of wisdom, compassion, life energy and courage are fully developed. As the 13th-century Buddhist teacher, Nichiren wrote, "While deluded, one is called a common mortal, but once awakened, he is called a Buddha."
The ten factors are introduced in the Lotus Sutra to define the fundamental reality of life. "The true aspect of all phenomena can only be understood and shared between Buddhas. This reality consists of appearance, nature, entity, power, influence, internal cause, relation, latent effect, manifest effect and their consistency from beginning to end."
These ten factors are common to all living beings, in any of the ten states of life [ten worlds], from hell to buddhahood. As SGI President Daisaku Ikeda has written, "To say that the beings of the ten worlds all possess the ten factors . . . is nothing less than an affirmation that, as seen with the eye of the Buddha, there is no difference between the life of the Buddha and the lives of others. The enlightenment of all people, therefore, is a certainty."
The ten factors provide a useful guide to the essential components which make up all life.
No one could say that he or she has no "appearance." Such a person would be invisible. Equally, no one could claim not to have a personality, to have no energy, or to carry out no activity. So long as we are alive, we manifest the ten factors. We all have a physical identity consisting of our features, posture and so on--our ‘appearance’--and a ‘nature’--the unseen aspects of our temperament or personality such as a short temper, kindness or reticence. Our ‘entity’ or fundamental identity is composed of these two aspects.
’Power’ is life's potential strength or energy to achieve something, and ‘influence’ is the movement or action produced when this latent power is activated. ‘Internal cause’ consists of the possibilities inherent in our life and the inner karmic tendencies or orientations we have created by our past thoughts, actions and deeds. ‘Relation’ is the external cause which helps "stir up" and activate the internal cause. ‘Latent effect’ is the result produced simultaneously in the depths of our life by this interaction, and ‘manifest effect’ is the visible external result which eventually appears. ‘Consistency from beginning to end’ means that all these nine factors are perfectly consistent in expressing our life state at any given moment.
In the case of someone who develops cancer, the internal cause could be a genetic "potential" to develop the illness. With the action of an external cause, such as an unhealthy, stressful lifestyle or being exposed to radiation, the cancer gene is triggered (latent effect), and as it multiplies (manifest effect), the symptoms of cancer appear. While the person may fall into hell state initially, when they realize they can change and challenge the situation, they may even experience a state of joy, which will manifest itself in a consistent, integrated manner through all the ten factors.
The ten factors can be used as a framework for analysis of a given situation. By viewing a given state of affairs with the perspective of the ten factors, it can become easier to identify the root of suffering and change the situation so it leads to joy. The ten factors also form part of a broader theoretical framework of "three thousand realms in a single moment of life."
On a deeper level, Nichiren explains that the ten factors are in fact a manifestation of the underlying creative and compassionate life of the cosmos. He expressed this as the Mystic Law or Myoho-renge-kyo. To view all things as the manifestations of the Mystic Law of life is thus to perceive what the Lotus Sutra refers to as the "true aspect of all phenomena."
But this truth does not justify a "laissez-faire" attitude to life. It is not correct to say that someone is a Buddha just as they are, even if they make no effort or carry out no practice. Simply saying that reality, full of suffering and problems, is itself the true entity, manifesting the enlightened life of the cosmos, cannot lead to improvement in people's lives or society. Rather, the true aspect should be understood as a potential to be realized. Nichiren taught that it is not enough to be aware on a theoretical level of the true aspect of our lives. Rather, he urged his followers to commit themselves to their Buddhist practice in the midst of the realities that confronted them. It is by transforming ourselves and our surroundings, making them shine with the positive potentials they hold, that we reveal the true aspect of all phenomena -- the state of Buddhahood -- in our own lives.
from: sgi.org
Important enough to present once more...
The Ten Factors
In many teachings of Buddhism, the Buddha was presented as a superhuman being, whose abilities and wisdom were far beyond the reach of ordinary people. However, the Lotus Sutra reveals that there is no separation between the life of a Buddha and that of an ordinary person. A Buddha is a person who has polished or revealed his or her inner state of life to a point where the qualities of wisdom, compassion, life energy and courage are fully developed. As the 13th-century Buddhist teacher, Nichiren wrote, "While deluded, one is called a common mortal, but once awakened, he is called a Buddha."
The ten factors are introduced in the Lotus Sutra to define the fundamental reality of life. "The true aspect of all phenomena can only be understood and shared between Buddhas. This reality consists of appearance, nature, entity, power, influence, internal cause, relation, latent effect, manifest effect and their consistency from beginning to end."
These ten factors are common to all living beings, in any of the ten states of life [ten worlds], from hell to buddhahood. As SGI President Daisaku Ikeda has written, "To say that the beings of the ten worlds all possess the ten factors . . . is nothing less than an affirmation that, as seen with the eye of the Buddha, there is no difference between the life of the Buddha and the lives of others. The enlightenment of all people, therefore, is a certainty."
The ten factors provide a useful guide to the essential components which make up all life.
No one could say that he or she has no "appearance." Such a person would be invisible. Equally, no one could claim not to have a personality, to have no energy, or to carry out no activity. So long as we are alive, we manifest the ten factors. We all have a physical identity consisting of our features, posture and so on--our ‘appearance’--and a ‘nature’--the unseen aspects of our temperament or personality such as a short temper, kindness or reticence. Our ‘entity’ or fundamental identity is composed of these two aspects.
’Power’ is life's potential strength or energy to achieve something, and ‘influence’ is the movement or action produced when this latent power is activated. ‘Internal cause’ consists of the possibilities inherent in our life and the inner karmic tendencies or orientations we have created by our past thoughts, actions and deeds. ‘Relation’ is the external cause which helps "stir up" and activate the internal cause. ‘Latent effect’ is the result produced simultaneously in the depths of our life by this interaction, and ‘manifest effect’ is the visible external result which eventually appears. ‘Consistency from beginning to end’ means that all these nine factors are perfectly consistent in expressing our life state at any given moment.
In the case of someone who develops cancer, the internal cause could be a genetic "potential" to develop the illness. With the action of an external cause, such as an unhealthy, stressful lifestyle or being exposed to radiation, the cancer gene is triggered (latent effect), and as it multiplies (manifest effect), the symptoms of cancer appear. While the person may fall into hell state initially, when they realize they can change and challenge the situation, they may even experience a state of joy, which will manifest itself in a consistent, integrated manner through all the ten factors.
The ten factors can be used as a framework for analysis of a given situation. By viewing a given state of affairs with the perspective of the ten factors, it can become easier to identify the root of suffering and change the situation so it leads to joy. The ten factors also form part of a broader theoretical framework of "three thousand realms in a single moment of life."
On a deeper level, Nichiren explains that the ten factors are in fact a manifestation of the underlying creative and compassionate life of the cosmos. He expressed this as the Mystic Law or Myoho-renge-kyo. To view all things as the manifestations of the Mystic Law of life is thus to perceive what the Lotus Sutra refers to as the "true aspect of all phenomena."
But this truth does not justify a "laissez-faire" attitude to life. It is not correct to say that someone is a Buddha just as they are, even if they make no effort or carry out no practice. Simply saying that reality, full of suffering and problems, is itself the true entity, manifesting the enlightened life of the cosmos, cannot lead to improvement in people's lives or society. Rather, the true aspect should be understood as a potential to be realized. Nichiren taught that it is not enough to be aware on a theoretical level of the true aspect of our lives. Rather, he urged his followers to commit themselves to their Buddhist practice in the midst of the realities that confronted them. It is by transforming ourselves and our surroundings, making them shine with the positive potentials they hold, that we reveal the true aspect of all phenomena -- the state of Buddhahood -- in our own lives.
from: sgi.org
Because it is discussed next...
Because it is discussed next...
Gohonzon
Gohonzon is the object of devotion in Nichiren Buddhism. In Japanese, go means worthy of honor and honzon means object of fundamental respect. Nichiren defined the universal Law permeating life and the universe as Nam-myoho-renge-kyo and embodied it in the form of a mandala. In the Gohonzon, a scroll on which are written Chinese and Sanskrit characters, Nichiren symbolically depicted the life state of Buddhahood, which all people possess.
SGI members chant Nam-myoho-renge-kyo to a Gohonzon enshrined in their own homes. The Gohonzon, together with a practitioner's faith and chanting of Nam-myoho-renge-kyo, acts as a stimulus to activate the life-condition of Buddhahood innate in one's life.
Our inner life-condition changes constantly as we come into contact with different external stimuli, everything around us--people, the weather, a piece of music, the color of the walls--creates some kind of influence on us. A painting can cause the viewer to feel enraptured, calm or disgusted, and a letter can either cause joy or shock and dismay. In order to bring out our highest potential condition of life, our Buddhahood, we also need a stimulus. Nichiren's enlightenment to the law of life enabled him to create a stimulus that would be able to activate the life-condition of Buddhahood within us.
[Note: One can still chant Nam-myoho-renge-kyo and experience benefit if one is not near, or unable to see a Gohonzon. The most essential element in Nichiren's practice for drawing forth one's Buddhahood, is the strength of one's faith.]
from: sgi.org
Because it is discussed next...
Gohonzon
Gohonzon is the object of devotion in Nichiren Buddhism. In Japanese, go means worthy of honor and honzon means object of fundamental respect. Nichiren defined the universal Law permeating life and the universe as Nam-myoho-renge-kyo and embodied it in the form of a mandala. In the Gohonzon, a scroll on which are written Chinese and Sanskrit characters, Nichiren symbolically depicted the life state of Buddhahood, which all people possess.
SGI members chant Nam-myoho-renge-kyo to a Gohonzon enshrined in their own homes. The Gohonzon, together with a practitioner's faith and chanting of Nam-myoho-renge-kyo, acts as a stimulus to activate the life-condition of Buddhahood innate in one's life.
Our inner life-condition changes constantly as we come into contact with different external stimuli, everything around us--people, the weather, a piece of music, the color of the walls--creates some kind of influence on us. A painting can cause the viewer to feel enraptured, calm or disgusted, and a letter can either cause joy or shock and dismay. In order to bring out our highest potential condition of life, our Buddhahood, we also need a stimulus. Nichiren's enlightenment to the law of life enabled him to create a stimulus that would be able to activate the life-condition of Buddhahood within us.
[Note: One can still chant Nam-myoho-renge-kyo and experience benefit if one is not near, or unable to see a Gohonzon. The most essential element in Nichiren's practice for drawing forth one's Buddhahood, is the strength of one's faith.]
from: sgi.org
Lectures on the Hoben and Juryo Chapters of the Lotus Sutra (14)
Lectures on the Hoben and Juryo Chapters of the Lotus Sutra (14)
Lectures on the Hoben and Juryo Chapters of the Lotus Sutra
by SGI President Daisaku Ikeda
The Gohonzon is the True Entity of All Phenomena
Yui butsu yo butsu. Nai no kujin. Shoho jisso. Sho-i shoho. Nyo ze so. Nyo ze sho. Nyo ze tai. Nyo ze riki. Nyo ze sa. Nyo ze in. Nyo ze en. Nyo ze ka. Nyo ze ho. Nyo ze honmak kukyo to.
The true entity of all phenomena can only be understood and shared between Buddhas. This reality consists of the appearance, nature, entity, power, influence, internal cause, relation, latent effect, manifest effect and their consistency from beginning to end. (LS-2, 24)1
Today, once again, let us study the essence of the Lotus Sutra.
In my last lecture, I discussed the wisdom of the Buddha who has realized the true entity existing in all things from the standpoint of the sutra passage revealing the ten factors of life.
In the Gosho "The True Entity of Life," Nichiren Daishonin clarifies the fundamental meaning of the true entity of the ten factors.
The Daishonin wrote "The True Entity of Life" in reply to a question from his disciple Sairenbo regarding the above passage of the "Expedient Means" chapter. Sairenbo, who is thought originally to have been a scholar-priest of the Tendai school, was an avid student of Buddhism.
The Daishonin plainly states at the outset of this Gosho that the passage of the Lotus Sutra explaining the ten factors of life "means that all beings and their environments in any of the ten worlds, from Hell at the lowest to Buddhahood at the highest, are, without exception, the manifestations of Myoho-renge-kyo" (MW-1, 89). In other words, all life (all phenomena), which undergoes constant and manifold changes, is the manifestation of Nam-myoho-renge-kyo (the true entity).
The entire universe is itself the Mystic Law. All things in nature are the song, the dance, the drama, the poem, the sparkling, the birth and death, suffering and joy, constant vicissitudes, advance and the supreme joy of the Mystic Law.
We practice faith to become genuinely aware of the true entity of all phenomena and to manifest it actively in our own lives. Through faith we can develop a great state of absolute freedom in our lives.
Of the ten factors of life, "consistency from beginning to end" does not mean simply that the nine factors from "appearance" to "manifest effect" are perfectly integrated in each of the ten worlds - so that if someone or something is in the world of Hell, for instance, then all factors of that person or thing will be in the state of Hell. The Daishonin clarifies that it indicates consistency on a more fundamental level: that all nine factors in any of the ten worlds are fundamentally manifestations of Myoho-renge-kyo.
To view all things as manifestations of Myoho-renge-kyo is to perceive the true entity of all phenomena. This is the wisdom of the Buddha.
In another Gosho, the Daishonin clearly says, "The ten factors of life are Myoho-renge-kyo" (Gosho Zenshu, p. 415). Nam-myoho-renge-kyo is the fundamental law of the universe (the true entity) that ceaselessly manifests as life in the ten worlds (all phenomena).
One who becomes enlightened to the Mystic Law as the fundamental truth of the universe is the Buddha. The Buddha's enlightened state of life is expressed as the Gohonzon. Therefore, the ten factors of life ultimately indicate the Gohonzon.
President Toda explained this, saying:
The ten factors thus become an abbreviated explanation of the form of the Gohonzon. That's why the "Expedient Means" chapter is very important.
On the surface, they are just the ten factors; this is on the level of doctrinal study of sutras. But from the standpoint of the enlightenment of Nichiren Daishonin, on the level of his perception of the truth in the depths of his being, they become a description of the Gohonzon.
In other words, from the standpoint of the Daishonin's Buddhism, the true entity of all phenomena is none other than the Gohonzon.
In terms of the Gohonzon, "Nam-myoho-renge-kyo Nichiren" inscribed down the center of the Gohonzon corresponds to the true entity, and the beings of the ten worlds appearing on either side represent all phenomena. In terms of the doctrine of ichinen sanzen, ichinen (a single life-moment) corresponds to the true entity, and sanzen (3,000 realms) to all phenomena.
When we pray to the Gohonzon of actual ichinen sanzen, as beings of the nine worlds, our daily activities, illuminated by Nam-myoho-renge-kyo, reveal the true entity of all phenomena. The Daishonin says, "The living beings of the ten worlds are all Buddhas of the true entity of all phenomena" (Gosho Zenshu, p. 830). Our lives just as they are - whether in the world of Hell or the world of Humanity - can shine as the embodiment of the true entity, that is, of Myoho-renge-kyo.
It is not necessary to go somewhere far away or to become someone special. Regardless of whether we experience suffering or joy, as long as we sincerely continue to pray to the Gohonzon and take action for kosen-rufu, then, just as we are, we will definitely become Buddhas of the true entity of all phenomena. And we can fulfill our own unique mission.
In fact, through our practice of faith we become able to express the unimpeded workings of ichinen sanzen in our day-to-day existence and throughout our lives.
The 26th high priest, Nichikan Shonin, says in his exegesis on "The True Object of Worship": "When we single-mindedly chant Nam-myoho-renge-kyo, our lives in their entirety become the object of worship."
Through carrying out the practice of the Mystic Law for ourselves and others, our lives become the Gohonzon. We can in fact make our lives shine as entities of the Mystic Law.
President Toda said: "By worshiping the Gohonzon and chanting Nam-myoho-renge-kyo, the Gohonzon thoroughly penetrates our lives. When we open our eyes and look at the universe, there we find the Gohonzon. And when we close our eyes and look deeply within, the Gohonzon clearly appears there, too, all the while increasing in strength and coming to shine still more brightly."
Fundamentally, the entire universe is the true entity of all phenomena and the Gohonzon. Fundamentally, our own lives are also the true entity of all phenomena and the Gohonzon. Therefore, when we worship the Gohonzon, through the dynamic exchange between the universe and our lives, our own true entity, that is, our lives as the entity of Nam-myoho-renge-kyo, comes to shine. The wisdom of the Buddha inherent in our lives wells forth. The courage to take compassionate action arises in our hearts. And we enter the golden path of happiness.
How great, indeed, is the Gohonzon! How wondrous is the wisdom of the Lotus Sutra! Let us deeply engrave in our hearts that the Gohonzon itself is the embodiment of inexhaustible happiness and wisdom, and the Lotus Sutra of the Latter Day of the Law.
(to be continued)
Lectures on the Hoben and Juryo Chapters of the Lotus Sutra (14)
Lectures on the Hoben and Juryo Chapters of the Lotus Sutra
by SGI President Daisaku Ikeda
The Gohonzon is the True Entity of All Phenomena
Yui butsu yo butsu. Nai no kujin. Shoho jisso. Sho-i shoho. Nyo ze so. Nyo ze sho. Nyo ze tai. Nyo ze riki. Nyo ze sa. Nyo ze in. Nyo ze en. Nyo ze ka. Nyo ze ho. Nyo ze honmak kukyo to.
The true entity of all phenomena can only be understood and shared between Buddhas. This reality consists of the appearance, nature, entity, power, influence, internal cause, relation, latent effect, manifest effect and their consistency from beginning to end. (LS-2, 24)1
Today, once again, let us study the essence of the Lotus Sutra.
In my last lecture, I discussed the wisdom of the Buddha who has realized the true entity existing in all things from the standpoint of the sutra passage revealing the ten factors of life.
In the Gosho "The True Entity of Life," Nichiren Daishonin clarifies the fundamental meaning of the true entity of the ten factors.
The Daishonin wrote "The True Entity of Life" in reply to a question from his disciple Sairenbo regarding the above passage of the "Expedient Means" chapter. Sairenbo, who is thought originally to have been a scholar-priest of the Tendai school, was an avid student of Buddhism.
The Daishonin plainly states at the outset of this Gosho that the passage of the Lotus Sutra explaining the ten factors of life "means that all beings and their environments in any of the ten worlds, from Hell at the lowest to Buddhahood at the highest, are, without exception, the manifestations of Myoho-renge-kyo" (MW-1, 89). In other words, all life (all phenomena), which undergoes constant and manifold changes, is the manifestation of Nam-myoho-renge-kyo (the true entity).
The entire universe is itself the Mystic Law. All things in nature are the song, the dance, the drama, the poem, the sparkling, the birth and death, suffering and joy, constant vicissitudes, advance and the supreme joy of the Mystic Law.
We practice faith to become genuinely aware of the true entity of all phenomena and to manifest it actively in our own lives. Through faith we can develop a great state of absolute freedom in our lives.
Of the ten factors of life, "consistency from beginning to end" does not mean simply that the nine factors from "appearance" to "manifest effect" are perfectly integrated in each of the ten worlds - so that if someone or something is in the world of Hell, for instance, then all factors of that person or thing will be in the state of Hell. The Daishonin clarifies that it indicates consistency on a more fundamental level: that all nine factors in any of the ten worlds are fundamentally manifestations of Myoho-renge-kyo.
To view all things as manifestations of Myoho-renge-kyo is to perceive the true entity of all phenomena. This is the wisdom of the Buddha.
In another Gosho, the Daishonin clearly says, "The ten factors of life are Myoho-renge-kyo" (Gosho Zenshu, p. 415). Nam-myoho-renge-kyo is the fundamental law of the universe (the true entity) that ceaselessly manifests as life in the ten worlds (all phenomena).
One who becomes enlightened to the Mystic Law as the fundamental truth of the universe is the Buddha. The Buddha's enlightened state of life is expressed as the Gohonzon. Therefore, the ten factors of life ultimately indicate the Gohonzon.
President Toda explained this, saying:
The ten factors thus become an abbreviated explanation of the form of the Gohonzon. That's why the "Expedient Means" chapter is very important.
On the surface, they are just the ten factors; this is on the level of doctrinal study of sutras. But from the standpoint of the enlightenment of Nichiren Daishonin, on the level of his perception of the truth in the depths of his being, they become a description of the Gohonzon.
In other words, from the standpoint of the Daishonin's Buddhism, the true entity of all phenomena is none other than the Gohonzon.
In terms of the Gohonzon, "Nam-myoho-renge-kyo Nichiren" inscribed down the center of the Gohonzon corresponds to the true entity, and the beings of the ten worlds appearing on either side represent all phenomena. In terms of the doctrine of ichinen sanzen, ichinen (a single life-moment) corresponds to the true entity, and sanzen (3,000 realms) to all phenomena.
When we pray to the Gohonzon of actual ichinen sanzen, as beings of the nine worlds, our daily activities, illuminated by Nam-myoho-renge-kyo, reveal the true entity of all phenomena. The Daishonin says, "The living beings of the ten worlds are all Buddhas of the true entity of all phenomena" (Gosho Zenshu, p. 830). Our lives just as they are - whether in the world of Hell or the world of Humanity - can shine as the embodiment of the true entity, that is, of Myoho-renge-kyo.
It is not necessary to go somewhere far away or to become someone special. Regardless of whether we experience suffering or joy, as long as we sincerely continue to pray to the Gohonzon and take action for kosen-rufu, then, just as we are, we will definitely become Buddhas of the true entity of all phenomena. And we can fulfill our own unique mission.
In fact, through our practice of faith we become able to express the unimpeded workings of ichinen sanzen in our day-to-day existence and throughout our lives.
The 26th high priest, Nichikan Shonin, says in his exegesis on "The True Object of Worship": "When we single-mindedly chant Nam-myoho-renge-kyo, our lives in their entirety become the object of worship."
Through carrying out the practice of the Mystic Law for ourselves and others, our lives become the Gohonzon. We can in fact make our lives shine as entities of the Mystic Law.
President Toda said: "By worshiping the Gohonzon and chanting Nam-myoho-renge-kyo, the Gohonzon thoroughly penetrates our lives. When we open our eyes and look at the universe, there we find the Gohonzon. And when we close our eyes and look deeply within, the Gohonzon clearly appears there, too, all the while increasing in strength and coming to shine still more brightly."
Fundamentally, the entire universe is the true entity of all phenomena and the Gohonzon. Fundamentally, our own lives are also the true entity of all phenomena and the Gohonzon. Therefore, when we worship the Gohonzon, through the dynamic exchange between the universe and our lives, our own true entity, that is, our lives as the entity of Nam-myoho-renge-kyo, comes to shine. The wisdom of the Buddha inherent in our lives wells forth. The courage to take compassionate action arises in our hearts. And we enter the golden path of happiness.
How great, indeed, is the Gohonzon! How wondrous is the wisdom of the Lotus Sutra! Let us deeply engrave in our hearts that the Gohonzon itself is the embodiment of inexhaustible happiness and wisdom, and the Lotus Sutra of the Latter Day of the Law.
(to be continued)
(continued)
(continued)
The Mutual Possession of the Ten Worlds and ‘Ichinen Sanzen’
Through explaining the ten factors and the true entity of all phenomena, Shakyamuni has more or less expressed the contents of the wisdom of the Buddha. Later on in the "Expedient Means" chapter, he explains the Buddha's one teaching (the one Buddha vehicle) that "opens the door of," "shows," "awakens living beings to," and "induces them to enter" the path of the Buddha wisdom. And he clarifies that the three types of teachings (the three vehicles) expounded before the Lotus Sutra for the voice-hearers, pratyekabuddhas and bodhisattvas are expedient means. This is called the "replacement of the three vehicles with the one vehicle."
Since the passage explaining the true entity of the ten factors indicates the gist of the replacement, it is termed the concise replacement of the three vehicles with the one vehicle. The Great Teacher T'ien-t'ai of China established his essential doctrine of ichinen sanzen on the basis of this passage and the concept of the mutual possession of the ten worlds.
The teaching of the Lotus Sutra that opens the wisdom of the Buddha to all people is the revelation that all beings of the nine worlds are endowed with the world of Buddhahood. Based on this mystic principle, T'ien-t'ai expressed the inscrutable true entity through the concepts of the mutual possession of the ten worlds (that each of the ten worlds is endowed with all ten worlds) and the hundred worlds and thousand factors (that each of the hundred worlds is endowed with the ten factors).
The realm of the environment is then clarified when we come to the indication, in the "Life Span" chapter of the essential teaching of the Lotus Sutra, that this saha world is the land where the Buddha dwells eternally. On this basis, T'ien-t'ai develops the doctrine of ichinen sanzen, explaining that the thousand factors contain the three realms.
In this connection, Nichiren Daishonin says, "The doctrine of ichinen sanzen arises from the ten factors contained in the first volume [of the eight volumes] of the Lotus Sutra" (Gosho Zenshu, p. 412).
And so we see that the passage explaining the true entity of the ten factors is a crucial one indicating that the beings of the ten worlds can all become Buddhas.
To say that the beings of the ten worlds all possess the ten factors of appearance, nature, entity, power, influence, inherent cause, relation, latent effect, manifest effect and their consistency from beginning to end, is nothing less than an affirmation that, as seen with the eye of the Buddha, there is no difference between the life of the Buddha and the lives of others. The enlightenment of all people, therefore, is a certainty.
The Daishonin emphasizes the importance of this passage, saying:
The ultimate purpose of the Buddha's advent in this world is the Lotus Sutra, the fundamental teaching that enables all living beings to enter the Buddha Way. This doctrine, however, is to be found only in the four-character phrase of the true entity of all phenomena.... This single phrase contains immense meaning. (Gosho Zenshu, p. 1139)
Refutation of the Tendai School for Their Lack of Practice
Truly epochal significance attaches to the fact that, from the standpoint of the Daishonin's teaching, the true entity of all phenomena is the Gohonzon.
The purpose of Buddhism was to perceive the true entity of all phenomena in one's own heart through the practice of observing one's mind and perceiving the Law therein. The ultimate target was to awaken to the true entity that is at one with all phenomena.
However, this spirit was distorted by later Tendai scholars. The Tendai school in the Daishonin's day had declined even to the point of repudiating the value of Buddhist practice. Their view, simply put, was that since the true entity was at one with all phenomena, then it was fine for things to be just as they were; one was a Buddha even if he or she carried out no practice. They had become completely degenerate; they had killed the spirit of the founder, T'ien-t'ai.
Simply saying that reality, mired in pollution and suffering, is itself the true entity cannot possibly lead to any improvement in people's lives or in society. To this day, the tendency to readily view present conditions with rose-colored glasses and neglect action needed to bring about positive change remains deeply ingrained in Japanese people's outlook on religion and on life.
Nichiren Daishonin fought against this decadent Tendai school. It could even be said that the priests of the Tendai school used the teaching of the true entity of all phenomena to justify their own decadence. In this respect they resemble the Nichiren Shoshu priesthood today.
Nichiren Daishonin revived the wisdom of the Buddha who perceived the true entity of all phenomena as a guideline for people to strive toward in their Buddhist practice and use to attain Buddhahood. That is, he inscribed the Gohonzon that embodies the enlightened life of the Thus Come One of Nam-myoho-renge-kyo (Nichiren Daishonin) for all people throughout the world during the Latter Day of the Law.
The Daishonin's Buddhism teaches not that we should merely observe the true entity of all phenomena within our lives but that we should strive to make the reality of our lives and our environment shine as the true entity of all phenomena. It is a philosophy of change and improvement for causing all phenomena - our lives and society - to shine as the entity of the Mystic Law.
With the light of the wisdom of the true entity of all phenomena we can dispel the darkness of illusion arising from ignorance of this wisdom. In that sense, our existence itself is light. Ours is a struggle to brighten and illuminate the place where we are. When we become light, then, no matter where we are, there can be no darkness in that realm.
The Daishonin initiated a great struggle of religious reformation to refute the decadence and degeneration of the Buddhist world. And we, who have a direct connection in faith with the Daishonin, are carrying on this struggle.
The Nichiren Shoshu priesthood today - similar to the Tendai school in the Daishonin's time but incomparably more reprehensible - has trampled upon the spirit of the founder, Nichiren Daishonin. Neglecting practice and whiling away their lives in dissipation, they have thoroughly defiled the spirit of Buddhism. Therefore, we have struggled dauntlessly against them. Fighting against evil is the proof of a true disciple of the Daishonin.
The Benefit of Reading the Passage Three Times
What significance attaches to our reading this passage explaining the true entity of the ten factors three times when we recite the sutra during our practice of gongyo each morning and evening?
This is based on a statement the Daishonin makes in the Gosho "The Doctrine of Ichinen Sanzen." He explains that reading the ten factors three times signifies the manifestation of the three truths of non-substantiality, temporary existence and the Middle Way in our lives. This means that our lives manifest the three enlightened properties of the Law, wisdom and action. It also means that our lives manifest the three virtues of the property of the Law, wisdom and emancipation.
Our lives shine as Buddhas embodying enlightenment (the property of Law) endowed with wisdom (the property of wisdom) and compassion (the property of action and emancipation). The Daishonin teaches, "There is increased benefit in reading [this passage] three times" (Gosho Zenshu, p. 412). In short, we read it three times to proclaim that our lives are noble Buddhas and increase our benefit of faith.
In general, every time we do gongyo and chant daimoku, we praise the Buddha nature in our own lives. We also praise the Buddha nature in the lives of all others, and we commune with the Buddha nature of the universe. What a solemn ceremony this is! How fortunate we are to live according to the principle of faith manifesting itself in daily life!
Notes:
1. Ed. Note: All quotations from the Lotus Sutra are from: The Lotus Sutra, tran. Burton Watson (New York: Columbia University Press, 1993). All citations from this work will be given in the text and abbreviated as follows: LS followed by the chapter number, and then the page number.
(continued)
The Mutual Possession of the Ten Worlds and ‘Ichinen Sanzen’
Through explaining the ten factors and the true entity of all phenomena, Shakyamuni has more or less expressed the contents of the wisdom of the Buddha. Later on in the "Expedient Means" chapter, he explains the Buddha's one teaching (the one Buddha vehicle) that "opens the door of," "shows," "awakens living beings to," and "induces them to enter" the path of the Buddha wisdom. And he clarifies that the three types of teachings (the three vehicles) expounded before the Lotus Sutra for the voice-hearers, pratyekabuddhas and bodhisattvas are expedient means. This is called the "replacement of the three vehicles with the one vehicle."
Since the passage explaining the true entity of the ten factors indicates the gist of the replacement, it is termed the concise replacement of the three vehicles with the one vehicle. The Great Teacher T'ien-t'ai of China established his essential doctrine of ichinen sanzen on the basis of this passage and the concept of the mutual possession of the ten worlds.
The teaching of the Lotus Sutra that opens the wisdom of the Buddha to all people is the revelation that all beings of the nine worlds are endowed with the world of Buddhahood. Based on this mystic principle, T'ien-t'ai expressed the inscrutable true entity through the concepts of the mutual possession of the ten worlds (that each of the ten worlds is endowed with all ten worlds) and the hundred worlds and thousand factors (that each of the hundred worlds is endowed with the ten factors).
The realm of the environment is then clarified when we come to the indication, in the "Life Span" chapter of the essential teaching of the Lotus Sutra, that this saha world is the land where the Buddha dwells eternally. On this basis, T'ien-t'ai develops the doctrine of ichinen sanzen, explaining that the thousand factors contain the three realms.
In this connection, Nichiren Daishonin says, "The doctrine of ichinen sanzen arises from the ten factors contained in the first volume [of the eight volumes] of the Lotus Sutra" (Gosho Zenshu, p. 412).
And so we see that the passage explaining the true entity of the ten factors is a crucial one indicating that the beings of the ten worlds can all become Buddhas.
To say that the beings of the ten worlds all possess the ten factors of appearance, nature, entity, power, influence, inherent cause, relation, latent effect, manifest effect and their consistency from beginning to end, is nothing less than an affirmation that, as seen with the eye of the Buddha, there is no difference between the life of the Buddha and the lives of others. The enlightenment of all people, therefore, is a certainty.
The Daishonin emphasizes the importance of this passage, saying:
The ultimate purpose of the Buddha's advent in this world is the Lotus Sutra, the fundamental teaching that enables all living beings to enter the Buddha Way. This doctrine, however, is to be found only in the four-character phrase of the true entity of all phenomena.... This single phrase contains immense meaning. (Gosho Zenshu, p. 1139)
Refutation of the Tendai School for Their Lack of Practice
Truly epochal significance attaches to the fact that, from the standpoint of the Daishonin's teaching, the true entity of all phenomena is the Gohonzon.
The purpose of Buddhism was to perceive the true entity of all phenomena in one's own heart through the practice of observing one's mind and perceiving the Law therein. The ultimate target was to awaken to the true entity that is at one with all phenomena.
However, this spirit was distorted by later Tendai scholars. The Tendai school in the Daishonin's day had declined even to the point of repudiating the value of Buddhist practice. Their view, simply put, was that since the true entity was at one with all phenomena, then it was fine for things to be just as they were; one was a Buddha even if he or she carried out no practice. They had become completely degenerate; they had killed the spirit of the founder, T'ien-t'ai.
Simply saying that reality, mired in pollution and suffering, is itself the true entity cannot possibly lead to any improvement in people's lives or in society. To this day, the tendency to readily view present conditions with rose-colored glasses and neglect action needed to bring about positive change remains deeply ingrained in Japanese people's outlook on religion and on life.
Nichiren Daishonin fought against this decadent Tendai school. It could even be said that the priests of the Tendai school used the teaching of the true entity of all phenomena to justify their own decadence. In this respect they resemble the Nichiren Shoshu priesthood today.
Nichiren Daishonin revived the wisdom of the Buddha who perceived the true entity of all phenomena as a guideline for people to strive toward in their Buddhist practice and use to attain Buddhahood. That is, he inscribed the Gohonzon that embodies the enlightened life of the Thus Come One of Nam-myoho-renge-kyo (Nichiren Daishonin) for all people throughout the world during the Latter Day of the Law.
The Daishonin's Buddhism teaches not that we should merely observe the true entity of all phenomena within our lives but that we should strive to make the reality of our lives and our environment shine as the true entity of all phenomena. It is a philosophy of change and improvement for causing all phenomena - our lives and society - to shine as the entity of the Mystic Law.
With the light of the wisdom of the true entity of all phenomena we can dispel the darkness of illusion arising from ignorance of this wisdom. In that sense, our existence itself is light. Ours is a struggle to brighten and illuminate the place where we are. When we become light, then, no matter where we are, there can be no darkness in that realm.
The Daishonin initiated a great struggle of religious reformation to refute the decadence and degeneration of the Buddhist world. And we, who have a direct connection in faith with the Daishonin, are carrying on this struggle.
The Nichiren Shoshu priesthood today - similar to the Tendai school in the Daishonin's time but incomparably more reprehensible - has trampled upon the spirit of the founder, Nichiren Daishonin. Neglecting practice and whiling away their lives in dissipation, they have thoroughly defiled the spirit of Buddhism. Therefore, we have struggled dauntlessly against them. Fighting against evil is the proof of a true disciple of the Daishonin.
The Benefit of Reading the Passage Three Times
What significance attaches to our reading this passage explaining the true entity of the ten factors three times when we recite the sutra during our practice of gongyo each morning and evening?
This is based on a statement the Daishonin makes in the Gosho "The Doctrine of Ichinen Sanzen." He explains that reading the ten factors three times signifies the manifestation of the three truths of non-substantiality, temporary existence and the Middle Way in our lives. This means that our lives manifest the three enlightened properties of the Law, wisdom and action. It also means that our lives manifest the three virtues of the property of the Law, wisdom and emancipation.
Our lives shine as Buddhas embodying enlightenment (the property of Law) endowed with wisdom (the property of wisdom) and compassion (the property of action and emancipation). The Daishonin teaches, "There is increased benefit in reading [this passage] three times" (Gosho Zenshu, p. 412). In short, we read it three times to proclaim that our lives are noble Buddhas and increase our benefit of faith.
In general, every time we do gongyo and chant daimoku, we praise the Buddha nature in our own lives. We also praise the Buddha nature in the lives of all others, and we commune with the Buddha nature of the universe. What a solemn ceremony this is! How fortunate we are to live according to the principle of faith manifesting itself in daily life!
Notes:
1. Ed. Note: All quotations from the Lotus Sutra are from: The Lotus Sutra, tran. Burton Watson (New York: Columbia University Press, 1993). All citations from this work will be given in the text and abbreviated as follows: LS followed by the chapter number, and then the page number.
All those who are determined to attain the way should take note of these examples and rejoice. Those concerned about their next life would do better to be common people in this, the Latter Day of the Law, than be mighty rulers during the two thousand years of the Former and Middle Days of the Law. Why won't people believe this? Rather than be the chief priest of the Tendai school, it is better to be a leper who chants Nam-myoho-renge-kyo!
Nichiren, from the gosho 'The Selection of Time' (WND pg. 545)
Nichiren, from the gosho 'The Selection of Time' (WND pg. 545)
Lectures on the Hoben and Juryo Chapters of the Lotus Sutra (15)
Lectures on the Hoben and Juryo Chapters of the Lotus Sutra (15)
Lectures on the Hoben and Juryo Chapters of the Lotus Sutra
by SGI President Daisaku Ikeda
In Suffering or Joy, We Can Find Meaning
Yui butsu yo butsu. Nai no kujin. Shoho jisso. Sho-i shoho. Nyo ze so. Nyo ze sho. Nyo ze tai. Nyo ze riki. Nyo ze sa. Nyo ze in. Nyo ze en. Nyo ze ka. Nyo ze ho. Nyo ze honmak kukyo to.
"The true entity of all phenomena can only be understood and shared between Buddhas. This reality consists of the appearance, nature, entity, power, influence, inherent cause, relation, latent effect, manifest effect, and their consistency from beginning to end." (LS-2, 24)1
What does the wisdom of the true entity of all phenomena add to our lives? It gives us the power to skillfully use everything that happens to create value.
Many things occur in the course of life. There are sufferings and joys, tailwinds and headwinds. All such phenomena provide opportunities for us to make the true entity of the world of Buddhahood in our lives shine; we can use everything that happens to expand our happiness. This is what it means to lead a life illuminated by the wisdom of the true entity of all phenomena.
Worth is not found in joy alone. Nor is success the only valuable outcome. Suffering is the mother of realization; worries and failures, so long as we are not defeated by them, enable us to deepen our faith. Our sufferings become the raw material with which to construct our happiness. This is the principle of "earthly desires are enlightenment." Earthly desires, like other phenomena, are themselves the true entity.
Fundamentally, for people who have faith in the Gohonzon, everything that happens is a benefit. This is the difference between the lives of those who believe in the Mystic Law and those who do not.
As a young man, I once asked President Toda what makes a person great. Brightly smiling, he replied: "It's having confidence. In life and in everything, it's confidence that counts."
There are many important things in life. Among all possible answers, Mr. Toda, without a moment's hesitation, cited confidence. By this, he meant of course great confidence in the Mystic Law.
"I will show victory in my life without fail."
"I will help everyone definitely become happy."
"I will cause my workplace and my community to develop greatly." "I will change the current of the age toward the emergence of a joyous society of humanism." Those who possess and who take unwavering action based on such confidence are great.
Confidence is single-minded resolve. Confidence is courage. Confidence is hope. Confidence is inner latitude and mercy. As the 26th high priest, Nichikan, indicates when he says, "Buddhahood means a strong mind of faith in the Lotus Sutra," confidence is itself the world of Buddhahood.
Although confidence and the world of Buddhahood are invisible to the eye, they are certain to become manifest in concrete form. This is in accordance with the principle of the true entity manifesting in all phenomena. Buddhism is not empty idealism.
Faith Manifests Itself in Daily Life
Buddhism becomes manifest in society. It could be said that Buddhism is the "true entity," and society (secular matters) "all phenomena." Similarly, faith is the "true entity" and daily life "all phenomena." The principle of faith manifesting itself in daily life is thus the principle of the true entity of all phenomena.
There can be no Buddhism divorced from the real world. Nichiren Daishonin, citing T'ien-t'ai's words, "No affairs of life or work are in any way different from the ultimate reality," says: "A person of wisdom is not one who practices Buddhism apart from worldly affairs but, rather, one who thoroughly understands the principles by which the world may be governed" (MW-6, p. 142); and "secular matters ultimately are Buddhism" (MW-1, 269). "Ultimately," here means "just as they are." In other words, secular matters, just as they are, are Buddhism. Only in the real world can the validity of Buddhism be proven. Nichiren Daishonin teaches: "When the skies are clear, the ground is illuminated. Similarly, when one knows the Lotus Sutra, he understands the meaning of all worldly affairs" (MW-1, 82). President Toda commented on this passage of "The True Object of Worship" as follows: "The Daishonin is saying that those who have embraced the Gohonzon ought to know, for example, how to improve their lives or how to develop their business."
The sun instantaneously illuminates the earth. Likewise, those who uphold the Mystic Law have to understand secular matters. Faith causes the sun of wisdom -- which enables us to clearly see what we need to do in order to win -- to rise in our hearts.
One of the Buddha's 10 honorable titles is "Understanding of the World." The Buddha profoundly understands all secular affairs.
The Ten Factors Also Exist in the Land
Incidentally, the true entity of the ten factors exists in the land and in society, just as it does in our lives and in our day-to-day existences. The land and society, for instance, have the factors of inherent cause and latent effect. They also have power. The "destiny," "good fortune" or other such characteristics of a land or society manifest in its appearance.
Nichiren Daishonin writes: "Buddhism is like the body and society like the shadow. When the body is crooked, so is the shadow" (MW-3, 308). A body and its shadow are an inseparable unity. If crookedness in the "body"-- distortions of philosophy, thought and religion -- are not rectified, then all attempts to produce a straight "shadow" are bound to fail.
Through our movement to conduct dialogue, we are contributing to society on a fundamental level by helping straighten out this "body." We are creating the fundamental inherent cause for peace and prosperity.
This month of August marks the 50th anniversary of the end of World War II -- a great war that plunged the entire world into hellish suffering. And yet, even now, new tragedies are unfolding in the world.
No land is more wretched than one wracked by ceaseless hostilities and bloodshed. War destroys everything. Nothing is more cruel than war.
President Toda, thinking of the suffering of the people of North and South Korea during the Korean War, composed the following elegy:
"I grieve for the many people there must be who have lost their husbands or wives, or who search in vain for their children or parents, on account of this war.
There must be those who, losing the wealth that they have accumulated, are reduced to beggary and suddenly die.
There are doubtless young people who -- have died without knowing why. And elderly women who have been killed while crying out, "I haven't done anything wrong!"
There must be bands of children who cannot even imagine what it would be like to have parents and siblings. And there are doubtless not a few housewives who have come to regard it as normal to -- be living with just the clothes on their backs, and elderly people surprised to find themselves dreaming about -- the rice they once ate.
Are there not some who show surprise when asked, 'Whose side are you on' and who reply without hesitation, 'I am on the side of food and shelter.'"
These lines express the grief, sadness, anger and resentment of people mercilessly trampled upon, divided and killed. President Toda regarded the sufferings of the people of Asia as his own, and he was deeply pained by their plight. In his heart, he shed tears of sympathy. And, to wipe away the tears of all people, he stood up alone to undertake the great struggle to widely propagate the Mystic Law.
Carrying on the spirit of our mentor, we are helping friends become happy through the Mystic Law and sending brilliant waves of peace, culture and education across the globe.
(to be continued)
Lectures on the Hoben and Juryo Chapters of the Lotus Sutra (15)
Lectures on the Hoben and Juryo Chapters of the Lotus Sutra
by SGI President Daisaku Ikeda
In Suffering or Joy, We Can Find Meaning
Yui butsu yo butsu. Nai no kujin. Shoho jisso. Sho-i shoho. Nyo ze so. Nyo ze sho. Nyo ze tai. Nyo ze riki. Nyo ze sa. Nyo ze in. Nyo ze en. Nyo ze ka. Nyo ze ho. Nyo ze honmak kukyo to.
"The true entity of all phenomena can only be understood and shared between Buddhas. This reality consists of the appearance, nature, entity, power, influence, inherent cause, relation, latent effect, manifest effect, and their consistency from beginning to end." (LS-2, 24)1
What does the wisdom of the true entity of all phenomena add to our lives? It gives us the power to skillfully use everything that happens to create value.
Many things occur in the course of life. There are sufferings and joys, tailwinds and headwinds. All such phenomena provide opportunities for us to make the true entity of the world of Buddhahood in our lives shine; we can use everything that happens to expand our happiness. This is what it means to lead a life illuminated by the wisdom of the true entity of all phenomena.
Worth is not found in joy alone. Nor is success the only valuable outcome. Suffering is the mother of realization; worries and failures, so long as we are not defeated by them, enable us to deepen our faith. Our sufferings become the raw material with which to construct our happiness. This is the principle of "earthly desires are enlightenment." Earthly desires, like other phenomena, are themselves the true entity.
Fundamentally, for people who have faith in the Gohonzon, everything that happens is a benefit. This is the difference between the lives of those who believe in the Mystic Law and those who do not.
As a young man, I once asked President Toda what makes a person great. Brightly smiling, he replied: "It's having confidence. In life and in everything, it's confidence that counts."
There are many important things in life. Among all possible answers, Mr. Toda, without a moment's hesitation, cited confidence. By this, he meant of course great confidence in the Mystic Law.
"I will show victory in my life without fail."
"I will help everyone definitely become happy."
"I will cause my workplace and my community to develop greatly." "I will change the current of the age toward the emergence of a joyous society of humanism." Those who possess and who take unwavering action based on such confidence are great.
Confidence is single-minded resolve. Confidence is courage. Confidence is hope. Confidence is inner latitude and mercy. As the 26th high priest, Nichikan, indicates when he says, "Buddhahood means a strong mind of faith in the Lotus Sutra," confidence is itself the world of Buddhahood.
Although confidence and the world of Buddhahood are invisible to the eye, they are certain to become manifest in concrete form. This is in accordance with the principle of the true entity manifesting in all phenomena. Buddhism is not empty idealism.
Faith Manifests Itself in Daily Life
Buddhism becomes manifest in society. It could be said that Buddhism is the "true entity," and society (secular matters) "all phenomena." Similarly, faith is the "true entity" and daily life "all phenomena." The principle of faith manifesting itself in daily life is thus the principle of the true entity of all phenomena.
There can be no Buddhism divorced from the real world. Nichiren Daishonin, citing T'ien-t'ai's words, "No affairs of life or work are in any way different from the ultimate reality," says: "A person of wisdom is not one who practices Buddhism apart from worldly affairs but, rather, one who thoroughly understands the principles by which the world may be governed" (MW-6, p. 142); and "secular matters ultimately are Buddhism" (MW-1, 269). "Ultimately," here means "just as they are." In other words, secular matters, just as they are, are Buddhism. Only in the real world can the validity of Buddhism be proven. Nichiren Daishonin teaches: "When the skies are clear, the ground is illuminated. Similarly, when one knows the Lotus Sutra, he understands the meaning of all worldly affairs" (MW-1, 82). President Toda commented on this passage of "The True Object of Worship" as follows: "The Daishonin is saying that those who have embraced the Gohonzon ought to know, for example, how to improve their lives or how to develop their business."
The sun instantaneously illuminates the earth. Likewise, those who uphold the Mystic Law have to understand secular matters. Faith causes the sun of wisdom -- which enables us to clearly see what we need to do in order to win -- to rise in our hearts.
One of the Buddha's 10 honorable titles is "Understanding of the World." The Buddha profoundly understands all secular affairs.
The Ten Factors Also Exist in the Land
Incidentally, the true entity of the ten factors exists in the land and in society, just as it does in our lives and in our day-to-day existences. The land and society, for instance, have the factors of inherent cause and latent effect. They also have power. The "destiny," "good fortune" or other such characteristics of a land or society manifest in its appearance.
Nichiren Daishonin writes: "Buddhism is like the body and society like the shadow. When the body is crooked, so is the shadow" (MW-3, 308). A body and its shadow are an inseparable unity. If crookedness in the "body"-- distortions of philosophy, thought and religion -- are not rectified, then all attempts to produce a straight "shadow" are bound to fail.
Through our movement to conduct dialogue, we are contributing to society on a fundamental level by helping straighten out this "body." We are creating the fundamental inherent cause for peace and prosperity.
This month of August marks the 50th anniversary of the end of World War II -- a great war that plunged the entire world into hellish suffering. And yet, even now, new tragedies are unfolding in the world.
No land is more wretched than one wracked by ceaseless hostilities and bloodshed. War destroys everything. Nothing is more cruel than war.
President Toda, thinking of the suffering of the people of North and South Korea during the Korean War, composed the following elegy:
"I grieve for the many people there must be who have lost their husbands or wives, or who search in vain for their children or parents, on account of this war.
There must be those who, losing the wealth that they have accumulated, are reduced to beggary and suddenly die.
There are doubtless young people who -- have died without knowing why. And elderly women who have been killed while crying out, "I haven't done anything wrong!"
There must be bands of children who cannot even imagine what it would be like to have parents and siblings. And there are doubtless not a few housewives who have come to regard it as normal to -- be living with just the clothes on their backs, and elderly people surprised to find themselves dreaming about -- the rice they once ate.
Are there not some who show surprise when asked, 'Whose side are you on' and who reply without hesitation, 'I am on the side of food and shelter.'"
These lines express the grief, sadness, anger and resentment of people mercilessly trampled upon, divided and killed. President Toda regarded the sufferings of the people of Asia as his own, and he was deeply pained by their plight. In his heart, he shed tears of sympathy. And, to wipe away the tears of all people, he stood up alone to undertake the great struggle to widely propagate the Mystic Law.
Carrying on the spirit of our mentor, we are helping friends become happy through the Mystic Law and sending brilliant waves of peace, culture and education across the globe.
(to be continued)
(continued)
(continued)
Creating a True and Lasting Peace
The true entity of all phenomena is the philosophical principle of the sanctity of life.
In the world today, ethnic conflicts and fear of terrorism are intensifying. The tragedy of people hating and killing their fellow human beings goes on with no sign of abating. Even in Japan, murders involving firearms are on the increase, and there is a growing sense of anxiety about the emergence of a "handgun society."
However, as seen with the eye of the Buddha who recognizes that each person is an entity of the Mystic Law, each person -- irrespective of ethnicity, social standing or birth -- is truly invaluable and irreplaceable. There must be no discrimination. The killing of people in society is absolutely intolerable.
"May all people shine! May all life shine!" This cry of love for humanity is the cry of the Lotus Sutra. It is the cry of those who understand the true entity of all phenomena. Buddhism exists to enable all people to share in the boundless joy of life.
Therefore, it is the duty of Buddhists to struggle dauntlessly against those who would rob life of its sanctity. In his famous "Declaration on the Abolition of Nuclear Weapons," President Toda proclaimed that he wanted "to root out the talons hidden behind" nuclear weapons.
It was a challenge against the devilish nature inherent in life that would prompt people to employ nuclear weapons against one another, and against the power of the 'mara,' the "robber of life," pervading the universe. It was a battle against the invidious nature of authority that readily uses people and sacrifices their lives in the interest of its own self-preservation.
The dawn of the 21st century is just before us. Humankind must overcome on its own this devilish nature, this cancer of humanity, that has festered and grown to sickening proportions during the 20th century.
The Lotus Sutra's wisdom of the true entity of all phenomena will undoubtedly become an important guideline for the new century -- for realizing a century, free of murder, a century in which people can peacefully coexist with one another and with nature.
In that sense, all of you spreading the Mystic Law are pioneers. You will definitely win the applause of the new century.
From the standpoint of the true entity of all phenomena, to harm someone is to harm the universe and to harm oneself.
When such a sense of oneness with the universe is lost, people become isolated and alienated from one another like grains of sand, and violence erupts from the depths of their impoverished, nihilistic hearts.
When a sense of oneness with the infinite life that is the Mystic Law is established in people's lives, the feeling will doubtless be as though humankind has been liberated from prison.
Nichiren Daishonin says: "Ultimately, all phenomena are contained within one's life, down to the last particle of dust. The nine mountains and the eight seas are encompassed by one's body; the sun, moon and myriad stars are contained within one's mind" (MW-5, 181).
The mountains and oceans, the sun, moon and stars, the Daishonin says, are all encompassed in one's being; what a vast and grand state of life he describes! The Gohonzon reveals the vast life of the original Buddha, who realizes the unity of the universe with the self, the self with the universe. The Daishonin, out of his immense compassion, bestowed the Gohonzon on humankind so that we, too, might develop the same state of life.
We find similar insights outside the Buddhist tradition as well. For example, the English author D.H. Lawrence (1885-1930) writes:
"I am part of the sun as my eye is part of me. That I am part of the earth my feet know perfectly, and my blood is part of the sea. My soul knows that I am part of the human race, my soul is an organic part of the great human soul, as my spirit is part of my nation."2
He is expressing a sense of the oneness of the individual life and the universe. This true aspect of human life has been pursued through various philosophies, religions and literatures of East and West since time immemorial. The Daishonin's Buddhism perfectly expresses the unity of life with the universe both theoretically and in practical terms. The Daishonin's Buddhism, therefore, might be characterized as a religion of universal humanism.
Lawrence, who looked forward to the arrival of a new age of humankind, concludes, "Start with the sun, and the rest will slowly, slowly happen."3
Buddhism comes down to state of life. "Start with the sun." While carrying out a dialogue with the heavens, and with the gods of the sun and moon as our allies, we are developing a magnificent state of life. This is our Buddhist practice.
What is the purpose of life? It is to construct and solidify a state of absolute happiness, a condition in which to be alive is itself great joy.
Whatever happens we experience joy. In the depths of our lives, we are always happy. And we have confidence in the future. Like the ocean that remains calm in its depths even when waves rage over its surface during storms, and like the sun that continues shining on high even during heavy rain when dark clouds fill the sky, at every turn we can create value and develop our state of life, enjoying our existence to the fullest in both times of suffering and times of joy. This is a life based on the true entity of all phenomena.
How wonderful, indeed, are the lives that we who dedicate ourselves to Nichiren Daishonin's "Buddhism of the sun" can lead! And what a brilliant dawn for human civilization this great Buddhism will bring on! As we approach the 21st century, we will see increasingly clear actual proof of this. Burning with this great confidence, let us advance toward our tomorrow.
This concludes my lectures on the "Expedient Means" chapter of the Lotus Sutra. In this chapter, Shakyamuni, by explaining the wisdom of the true entity of all phenomena, indicates in approximate terms the path for all people to attain Buddhahood.
The "Life Span of the Thus Come One" (16th) chapter, which we will begin studying next time, clarifies the eternal span of the Buddha's life. It might be thought of as an account of the Buddha's experience, in which Shakyamuni develops more profoundly the teaching of "Expedient Means" from the standpoint of his own life. The all-important message gleaned from our studies thus far could be summed up as: "Cause the sun of the world of Buddhahood to rise in your heart." We will next turn to the world of the "Life Span" chapter in which the grand drama of life unfolds.
With all of you who are daily advancing kosen-rufu as disciples of Nichiren Daishonin in mind, I am determined to redouble my efforts in working on these lectures.
Notes:
1. Ed. Note: All quotations from the Lotus Sutra are from: The Lotus Sutra, tran. Burton Watson (New York: Columbia University Press, 1993). For purposes of convenience, all citations from this work will be given in the text and abbreviated as follows: LS followed by the chapter number, and then the page number.
2. D.H. Lawrence, Apocalypse (New York: Penguin Books, 1976), p. 126.
3. Ibid.
(continued)
Creating a True and Lasting Peace
The true entity of all phenomena is the philosophical principle of the sanctity of life.
In the world today, ethnic conflicts and fear of terrorism are intensifying. The tragedy of people hating and killing their fellow human beings goes on with no sign of abating. Even in Japan, murders involving firearms are on the increase, and there is a growing sense of anxiety about the emergence of a "handgun society."
However, as seen with the eye of the Buddha who recognizes that each person is an entity of the Mystic Law, each person -- irrespective of ethnicity, social standing or birth -- is truly invaluable and irreplaceable. There must be no discrimination. The killing of people in society is absolutely intolerable.
"May all people shine! May all life shine!" This cry of love for humanity is the cry of the Lotus Sutra. It is the cry of those who understand the true entity of all phenomena. Buddhism exists to enable all people to share in the boundless joy of life.
Therefore, it is the duty of Buddhists to struggle dauntlessly against those who would rob life of its sanctity. In his famous "Declaration on the Abolition of Nuclear Weapons," President Toda proclaimed that he wanted "to root out the talons hidden behind" nuclear weapons.
It was a challenge against the devilish nature inherent in life that would prompt people to employ nuclear weapons against one another, and against the power of the 'mara,' the "robber of life," pervading the universe. It was a battle against the invidious nature of authority that readily uses people and sacrifices their lives in the interest of its own self-preservation.
The dawn of the 21st century is just before us. Humankind must overcome on its own this devilish nature, this cancer of humanity, that has festered and grown to sickening proportions during the 20th century.
The Lotus Sutra's wisdom of the true entity of all phenomena will undoubtedly become an important guideline for the new century -- for realizing a century, free of murder, a century in which people can peacefully coexist with one another and with nature.
In that sense, all of you spreading the Mystic Law are pioneers. You will definitely win the applause of the new century.
From the standpoint of the true entity of all phenomena, to harm someone is to harm the universe and to harm oneself.
When such a sense of oneness with the universe is lost, people become isolated and alienated from one another like grains of sand, and violence erupts from the depths of their impoverished, nihilistic hearts.
When a sense of oneness with the infinite life that is the Mystic Law is established in people's lives, the feeling will doubtless be as though humankind has been liberated from prison.
Nichiren Daishonin says: "Ultimately, all phenomena are contained within one's life, down to the last particle of dust. The nine mountains and the eight seas are encompassed by one's body; the sun, moon and myriad stars are contained within one's mind" (MW-5, 181).
The mountains and oceans, the sun, moon and stars, the Daishonin says, are all encompassed in one's being; what a vast and grand state of life he describes! The Gohonzon reveals the vast life of the original Buddha, who realizes the unity of the universe with the self, the self with the universe. The Daishonin, out of his immense compassion, bestowed the Gohonzon on humankind so that we, too, might develop the same state of life.
We find similar insights outside the Buddhist tradition as well. For example, the English author D.H. Lawrence (1885-1930) writes:
"I am part of the sun as my eye is part of me. That I am part of the earth my feet know perfectly, and my blood is part of the sea. My soul knows that I am part of the human race, my soul is an organic part of the great human soul, as my spirit is part of my nation."2
He is expressing a sense of the oneness of the individual life and the universe. This true aspect of human life has been pursued through various philosophies, religions and literatures of East and West since time immemorial. The Daishonin's Buddhism perfectly expresses the unity of life with the universe both theoretically and in practical terms. The Daishonin's Buddhism, therefore, might be characterized as a religion of universal humanism.
Lawrence, who looked forward to the arrival of a new age of humankind, concludes, "Start with the sun, and the rest will slowly, slowly happen."3
Buddhism comes down to state of life. "Start with the sun." While carrying out a dialogue with the heavens, and with the gods of the sun and moon as our allies, we are developing a magnificent state of life. This is our Buddhist practice.
What is the purpose of life? It is to construct and solidify a state of absolute happiness, a condition in which to be alive is itself great joy.
Whatever happens we experience joy. In the depths of our lives, we are always happy. And we have confidence in the future. Like the ocean that remains calm in its depths even when waves rage over its surface during storms, and like the sun that continues shining on high even during heavy rain when dark clouds fill the sky, at every turn we can create value and develop our state of life, enjoying our existence to the fullest in both times of suffering and times of joy. This is a life based on the true entity of all phenomena.
How wonderful, indeed, are the lives that we who dedicate ourselves to Nichiren Daishonin's "Buddhism of the sun" can lead! And what a brilliant dawn for human civilization this great Buddhism will bring on! As we approach the 21st century, we will see increasingly clear actual proof of this. Burning with this great confidence, let us advance toward our tomorrow.
This concludes my lectures on the "Expedient Means" chapter of the Lotus Sutra. In this chapter, Shakyamuni, by explaining the wisdom of the true entity of all phenomena, indicates in approximate terms the path for all people to attain Buddhahood.
The "Life Span of the Thus Come One" (16th) chapter, which we will begin studying next time, clarifies the eternal span of the Buddha's life. It might be thought of as an account of the Buddha's experience, in which Shakyamuni develops more profoundly the teaching of "Expedient Means" from the standpoint of his own life. The all-important message gleaned from our studies thus far could be summed up as: "Cause the sun of the world of Buddhahood to rise in your heart." We will next turn to the world of the "Life Span" chapter in which the grand drama of life unfolds.
With all of you who are daily advancing kosen-rufu as disciples of Nichiren Daishonin in mind, I am determined to redouble my efforts in working on these lectures.
Notes:
1. Ed. Note: All quotations from the Lotus Sutra are from: The Lotus Sutra, tran. Burton Watson (New York: Columbia University Press, 1993). For purposes of convenience, all citations from this work will be given in the text and abbreviated as follows: LS followed by the chapter number, and then the page number.
2. D.H. Lawrence, Apocalypse (New York: Penguin Books, 1976), p. 126.
3. Ibid.
The Juryo Chapter of the Lotus Sutra
The Juryo Chapter of the Lotus Sutra
The Lotus Sutra
Translated by Burton Watson
Chapter Sixteen: The Life Span of the Tathagata
At that time the Buddha spoke to the Bodhisattvas and all the great assembly: "Good men, you must believe and understand the truthful words of the Thus Come One." And again he said to the great assembly: You must believe and understand the truthful words of the Thus Come One." And once more he said to the great assembly: "You must believe and understand the truthful words of the Thus Come One."
At that time the bodhisattvas and the great assembly, with Maitreya as their leader, pressed their palms together and addressed the Buddha, saying: "World-Honored One, we beg you to explain. We will believe and accept the Buddha's words." They spoke in this manner three times, and then said once more: "We beg you to explain it. We will believe and accept the Buddha's words."
At that time the World-Honored One, seeing that the bodhisattvas repeated their request three times and more, spoke to them, saying: "You must listen carefully and hear of the Thus Come One's secret and his transcendental powers. In all the worlds the heavenly and human beings and asuras all believe that the present Shakyamuni Buddha, after leaving the palace of the Shakyas, seated himself in the place of practice not far from the city of Gaya and there attained annuttara-samyak-sambodhi. But good men, it has been immeasurable, boundless hundreds, thousands, ten thousands, millions of nayutas of kalpas since I in fact attained Buddhahood.
"Suppose a person were to take five hundred, a thousand, ten thousand, a million nayuta asamkhya thousand-million-fold worlds and grind them to dust. Then, moving eastward, each time he passes five hundred, a thousand, ten thousand, a million nayuta asamkhya worlds he drops a particle of dust. He continues eastward in this way until he has finished dropping all the particles. Good men, what is your opinion? Can the total number of all these worlds be imagined or calculated?"
The bodhisattva Maitreya and the others said to the Buddha: "World-Honored One, these worlds are immeasurable, boundless--one cannot calculate their number, nor does the mind have the power to encompass them. Even all the voice-hearers and pratyekabuddhas with their wisdom free of outflows could not imagine or understand how many there are. Although we abide in the stage of avivartika, we cannot comprehend such a matter. World-Honored One, these worlds are immeasurable and boundless."
At that time the Buddha said to the multitude of great bodhisattvas: "Good men, now I will state this to you clearly. Suppose all these worlds, whether they received a particle of dust or not, are once more reduced to dust. Let one particle represent one kalpa. The time that has passed since I attained Buddhahood surpasses this by a hundred, a thousand, ten thousand, a million nayuta asamkhya kalpas.
"Ever since then I have been constantly in this saha world, preaching the Law, teaching and converting, and elsewhere I have led and benefited living beings in hundreds, thousands, ten thousands, millions of nayutas and asamkhyas of lands.
"Good men, during that time I have spoken about the Buddha Burning Torch and others, and described how they entered nirvana. All this I employed as an expedient means to make distinctions.
"Good men, if there are living beings who come to me, I employ my Buddha eye to observe their faith and to see if their other faculties are keen or dull, and then depending upon how receptive they are to salvation, I appear in different places and preach to them under different names, and describe the length of time during which my teachings will be effective. Sometimes when I make my appearance I say that I am about to enter nirvana, and also employ different expedient means to preach the subtle and wonderful Law, thus causing living beings to awaken joyful minds.
"Good men, the Thus Come One observes how among living beings there are those who delight in a little Law, meager in virtue and heavy with defilement. For such persons I describe how in my youth I left my household and attained anuttara-samyak-sambodhi. But in truth the time since I attained Buddhahood is extremely long, as I have told you. It is simply that I use this expedient means to teach and convert living beings and cause them to enter the Buddha way. That is why I speak in this manner.
"Good men, the scriptures expounded by the Thus Come One are all for the purpose of saving and emancipating living beings. Sometimes I speak of myself, sometimes of others: sometimes I present myself, sometimes others; sometimes I show my own actions, sometimes those of others. All that I preach is true and not false.
Why do I do this? The Thus Come One perceives the true aspect of the threefold world exactly as it is. There is no ebb or flow of birth and death, and there is no existing in this world and later entering extinction. It is neither substantial nor empty, neither consistent nor diverse. Nor is it what those who dwell in the threefold world perceive it to be. All such things the Thus Come One sees clearly and without error.
"Because living beings have different natures, different desires, different actions, and different ways of thinking and making distinctions, and because I want to enable them to put down good roots, I employ a variety of causes and conditions, similes, parables, and phrases and preach different doctrines. This, the Buddha's work, I have never for a moment neglected.
"Thus, since I attained Buddhahood, an extremely long period of time has passed. My life span is an immeasurable number of asamkhya kalpas, and during that time I have constantly abided here without ever entering extinction. Good men, originally I practiced the bodhisattva way, and the life span that I acquired then has yet to come to an end but will last twice the number of years that have already passed. Now, however, although in fact I do not actually enter extinction, I announce that I am going to adopt the course of extinction. This is an expedient means which the Thus Come One uses to teach and convert living beings.
"Why do I do this? Because if the Buddha remains in the world for a long time, those persons with shallow virtue will fail to plant good roots but, living in poverty and lowliness, will become attached to the five desires and be caught in the net of deluded thoughts and imaginings. If they see that the Thus Come One is constantly in the world and never enters extinction, they will grow arrogant and selfish, or become discouraged and neglectful. They will fail to realize how difficult it is to encounter the Buddha and will not approach him with a respectful and reverent mind.
"Therefore as an expedient means the Thus Come One says: 'Monks, you should know that it is a rare thing to live at a time when one of the Buddhas appears in the world.' Why does he do this? Because persons of shallow virtue may pass immeasurable hundreds, thousands, ten thousands, millions of kalpas with some of them chancing to see a Buddha and others never seeing one at all. For this reason I say to them: 'Monks, the Thus Come One is hard to get to see.' When living beings hear these words, they are certain to realize how difficult it is to encounter the Buddha. In their minds they will harbor a longing and will thirst to gaze upon the Buddha, and then they will work to plant good roots. Therefore the Thus Come One, though in truth he does not enter extinction, speaks of passing into extinction.
"Good men, the Buddhas and Thus Come Ones all preach a Law such as this. They act in order to save all living beings, so what they do is true and not false.
(to be continued)
The Juryo Chapter of the Lotus Sutra
The Lotus Sutra
Translated by Burton Watson
Chapter Sixteen: The Life Span of the Tathagata
At that time the Buddha spoke to the Bodhisattvas and all the great assembly: "Good men, you must believe and understand the truthful words of the Thus Come One." And again he said to the great assembly: You must believe and understand the truthful words of the Thus Come One." And once more he said to the great assembly: "You must believe and understand the truthful words of the Thus Come One."
At that time the bodhisattvas and the great assembly, with Maitreya as their leader, pressed their palms together and addressed the Buddha, saying: "World-Honored One, we beg you to explain. We will believe and accept the Buddha's words." They spoke in this manner three times, and then said once more: "We beg you to explain it. We will believe and accept the Buddha's words."
At that time the World-Honored One, seeing that the bodhisattvas repeated their request three times and more, spoke to them, saying: "You must listen carefully and hear of the Thus Come One's secret and his transcendental powers. In all the worlds the heavenly and human beings and asuras all believe that the present Shakyamuni Buddha, after leaving the palace of the Shakyas, seated himself in the place of practice not far from the city of Gaya and there attained annuttara-samyak-sambodhi. But good men, it has been immeasurable, boundless hundreds, thousands, ten thousands, millions of nayutas of kalpas since I in fact attained Buddhahood.
"Suppose a person were to take five hundred, a thousand, ten thousand, a million nayuta asamkhya thousand-million-fold worlds and grind them to dust. Then, moving eastward, each time he passes five hundred, a thousand, ten thousand, a million nayuta asamkhya worlds he drops a particle of dust. He continues eastward in this way until he has finished dropping all the particles. Good men, what is your opinion? Can the total number of all these worlds be imagined or calculated?"
The bodhisattva Maitreya and the others said to the Buddha: "World-Honored One, these worlds are immeasurable, boundless--one cannot calculate their number, nor does the mind have the power to encompass them. Even all the voice-hearers and pratyekabuddhas with their wisdom free of outflows could not imagine or understand how many there are. Although we abide in the stage of avivartika, we cannot comprehend such a matter. World-Honored One, these worlds are immeasurable and boundless."
At that time the Buddha said to the multitude of great bodhisattvas: "Good men, now I will state this to you clearly. Suppose all these worlds, whether they received a particle of dust or not, are once more reduced to dust. Let one particle represent one kalpa. The time that has passed since I attained Buddhahood surpasses this by a hundred, a thousand, ten thousand, a million nayuta asamkhya kalpas.
"Ever since then I have been constantly in this saha world, preaching the Law, teaching and converting, and elsewhere I have led and benefited living beings in hundreds, thousands, ten thousands, millions of nayutas and asamkhyas of lands.
"Good men, during that time I have spoken about the Buddha Burning Torch and others, and described how they entered nirvana. All this I employed as an expedient means to make distinctions.
"Good men, if there are living beings who come to me, I employ my Buddha eye to observe their faith and to see if their other faculties are keen or dull, and then depending upon how receptive they are to salvation, I appear in different places and preach to them under different names, and describe the length of time during which my teachings will be effective. Sometimes when I make my appearance I say that I am about to enter nirvana, and also employ different expedient means to preach the subtle and wonderful Law, thus causing living beings to awaken joyful minds.
"Good men, the Thus Come One observes how among living beings there are those who delight in a little Law, meager in virtue and heavy with defilement. For such persons I describe how in my youth I left my household and attained anuttara-samyak-sambodhi. But in truth the time since I attained Buddhahood is extremely long, as I have told you. It is simply that I use this expedient means to teach and convert living beings and cause them to enter the Buddha way. That is why I speak in this manner.
"Good men, the scriptures expounded by the Thus Come One are all for the purpose of saving and emancipating living beings. Sometimes I speak of myself, sometimes of others: sometimes I present myself, sometimes others; sometimes I show my own actions, sometimes those of others. All that I preach is true and not false.
Why do I do this? The Thus Come One perceives the true aspect of the threefold world exactly as it is. There is no ebb or flow of birth and death, and there is no existing in this world and later entering extinction. It is neither substantial nor empty, neither consistent nor diverse. Nor is it what those who dwell in the threefold world perceive it to be. All such things the Thus Come One sees clearly and without error.
"Because living beings have different natures, different desires, different actions, and different ways of thinking and making distinctions, and because I want to enable them to put down good roots, I employ a variety of causes and conditions, similes, parables, and phrases and preach different doctrines. This, the Buddha's work, I have never for a moment neglected.
"Thus, since I attained Buddhahood, an extremely long period of time has passed. My life span is an immeasurable number of asamkhya kalpas, and during that time I have constantly abided here without ever entering extinction. Good men, originally I practiced the bodhisattva way, and the life span that I acquired then has yet to come to an end but will last twice the number of years that have already passed. Now, however, although in fact I do not actually enter extinction, I announce that I am going to adopt the course of extinction. This is an expedient means which the Thus Come One uses to teach and convert living beings.
"Why do I do this? Because if the Buddha remains in the world for a long time, those persons with shallow virtue will fail to plant good roots but, living in poverty and lowliness, will become attached to the five desires and be caught in the net of deluded thoughts and imaginings. If they see that the Thus Come One is constantly in the world and never enters extinction, they will grow arrogant and selfish, or become discouraged and neglectful. They will fail to realize how difficult it is to encounter the Buddha and will not approach him with a respectful and reverent mind.
"Therefore as an expedient means the Thus Come One says: 'Monks, you should know that it is a rare thing to live at a time when one of the Buddhas appears in the world.' Why does he do this? Because persons of shallow virtue may pass immeasurable hundreds, thousands, ten thousands, millions of kalpas with some of them chancing to see a Buddha and others never seeing one at all. For this reason I say to them: 'Monks, the Thus Come One is hard to get to see.' When living beings hear these words, they are certain to realize how difficult it is to encounter the Buddha. In their minds they will harbor a longing and will thirst to gaze upon the Buddha, and then they will work to plant good roots. Therefore the Thus Come One, though in truth he does not enter extinction, speaks of passing into extinction.
"Good men, the Buddhas and Thus Come Ones all preach a Law such as this. They act in order to save all living beings, so what they do is true and not false.
(to be continued)
(continued)
(continued)
"Suppose, for example, that there is a skilled physician who is wise and understanding and knows how to compound medicines to effectively cure all kinds of diseases. He has many sons, perhaps ten, twenty, or even a hundred. He goes off to some other land far away to see about a certain affair. After he has gone, the children drink some kind of poison that make them distraught with pain and they fall writhing to the ground.
"At that time the father returns to his home and finds that his children have drunk poison. Some are completely out of their minds, while others are not. Seeing their father from far off, all are overjoyed and kneel down and entreat him, saying: 'How fine that you have returned safely. We were stupid and by mistake drank some poison. We beg you to cure us and let us live out our lives!'
"The father, seeing his children suffering like this, follows various prescriptions. Gathering fine medicinal herbs that meet all the requirements of color, fragrance and flavor, he grinds, sifts and mixes them together. Giving a dose of these to his children, he tells them: 'This is a highly effective medicine, meeting all the requirements of color, fragrance and flavor. Take it and you will quickly be relieved of your sufferings and will be free of all illness.'
"Those children who have not lost their senses can see that this is good medicine, outstanding in both color and fragrance, so they take it immediately and are completely cured of their sickness. Those who are out of their minds are equally delighted to see their father return and beg him to cure their sickness, but when they are given the medicine, they refuse to take it. Why? Because the poison has penetrated deeply and their minds no longer function as before. So although the medicine is of excellent color and fragrance, they do not perceive it as good.
"The father thinks to himself: My poor children! Because of the poison in them, their minds are completely befuddled. Although they are happy to see me and ask me to cure them, they refuse to take this excellent medicine. I must now resort to some expedient means to induce them to take the medicine. So he says to them: 'You should know that I am now old and worn out, and the time of my death has come. I will leave this good medicine here. You should take it and not worry that it will not cure you.' Having given these instructions, he then goes off to another land where he sends a messenger home to announce, 'Your father is dead.'
"At that time the children, hearing that their father has deserted them and died, are filled with great grief and consternation and think to themselves: If our father were alive he would have pity on us and see that we are protected. But now he has abandoned us and died in some other country far away. We are shelter-less orphans with no one to rely on!
"Constantly harboring such feelings of grief, they at last come to their senses and realize that the medicine is in fact excellent in color and fragrance and flavor, and so they take it and are healed of all the effects of the poison. The father, hearing that his children are all cured, immediately returns home and appears to them all once more.
"Good men, what is your opinion? Can anyone say that this skilled physician is guilty of lying?"
"No, World-Honored One."
The Buddha said: "It is the same with me. It has been immeasurable, boundless hundreds, thousands, ten thousands, millions of nayuta and asamkhya kalpas since I attained Buddhahood. But for the sake of living beings I employ the power of expedient means and say that I am about to pass into extinction. In view of the circumstances, however, no one can say that I have been guilty of lies or falsehoods."
At that time the World-Honored One, wishing to state his meaning once more, spoke in verse form, saying:
Since I attained Buddhahood
the number of kalpas that have passed
is an immeasurable hundreds, thousands, ten thousands,
millions, trillions, asamkhyas.
Constantly I have preached the Law, teaching, converting
countless millions of living beings,
causing them to enter the Buddha way,
all this for immeasurable kalpas.
In order to save living beings,
as an expedient means I appear to enter nirvana
but in truth I do not pass into extinction.
I am always here preaching the Law.
I am always here,
but through my transcendental powers
I make it so that living beings in their befuddlement
do not see me even when close by.
When the multitude see that I have passed into extinction,
far and wide they offer alms to my relics.
All harbor thoughts of yearning
and in their minds thirst to gaze at me.
When living beings have become truly faithful,
honest and upright, gentle in intent,
single-mindedly desiring to see the Buddha
not hesitating even if it costs them their lives,
then I and the assembly of monks
appear together on Holy Eagle Peak.
At that time I tell the living beings
that I am always here, never entering extinction,
but that because of the power of an expedient means
at times I appear to be extinct, at other times not,
and that if there are living beings in other lands
who are reverent and sincere in their wish to believe,
then among them too
I will preach the unsurpassed Law.
But you have not heard of this,
so you suppose that I enter extinction.
When I look at living beings
I see them drowned in a sea of suffering;
therefore I do not show myself,
causing them to thirst for me.
Then when their minds are filled with yearning,
at last I appear and preach the Law for them.
Such are my transcendental powers.
For asamkhya kalpas
constantly I have dwelled on Holy Eagle Peak
and in various other places.
When living beings witness the end of a kalpa
and all is consumed in a great fire,
this, my land, remains safe and tranquil,
constantly filled with heavenly and human beings.
The halls and pavilions in its gardens and groves
are adorned with various kinds of gems.
Jeweled trees abound in flowers and fruit
where living beings enjoy themselves at ease.
The gods strike heavenly drums,
constantly making many kinds of music.
Mandarava blossoms rain down,
scattering over the Buddha and the great assembly.
My pure land is not destroyed,
yet the multitude see it as consumed in fire,
with anxiety, fear and other sufferings
filling it everywhere.
These living beings with their various offenses,
through causes arising from their evil actions,
spend asamkhya kalpas
without hearing the name of the Three Treasures.
But those who practice meritorious ways,
who are gentle, peaceful, honest and upright,
all of them will see me
here in person, preaching the Law.
At times for this multitude
I describe the Buddha's life span as immeasurable,
and to those who see the Buddha only after a long time
I explain how difficult it is to meet the Buddha.
Such is the power of my wisdom
that its sagacious beams shine without measure.
This life span of countless kalpas
I gained as the result of lengthy practice.
You who are possessed of wisdom,
entertain no doubts on this point!
Cast them off, end them forever,
for the Buddha's words are true, not false.
He is like a skilled physician
who uses an expedient means to cure his deranged sons.
Though in fact alive, he gives out word he is dead,
yet no one can say he speaks falsely.
I am the father of this world,
saving those who suffer and are afflicted.
Because of the befuddlement of ordinary people,
though I live, I give out word I have entered extinction.
For if they see me constantly,
arrogance and selfishness arise in their minds.
Abandoning restraint, they give themselves up to the
five desires
and fall into the evil paths of existence.
Always I am aware of which living beings
practice the way, and which do not,
and in response to their needs for salvation
I preach various doctrines for them.
At all times I think to myself:
How can I cause living beings
to gain entry into the unsurpassed way
and quickly acquire the body of a Buddha?
(continued)
"Suppose, for example, that there is a skilled physician who is wise and understanding and knows how to compound medicines to effectively cure all kinds of diseases. He has many sons, perhaps ten, twenty, or even a hundred. He goes off to some other land far away to see about a certain affair. After he has gone, the children drink some kind of poison that make them distraught with pain and they fall writhing to the ground.
"At that time the father returns to his home and finds that his children have drunk poison. Some are completely out of their minds, while others are not. Seeing their father from far off, all are overjoyed and kneel down and entreat him, saying: 'How fine that you have returned safely. We were stupid and by mistake drank some poison. We beg you to cure us and let us live out our lives!'
"The father, seeing his children suffering like this, follows various prescriptions. Gathering fine medicinal herbs that meet all the requirements of color, fragrance and flavor, he grinds, sifts and mixes them together. Giving a dose of these to his children, he tells them: 'This is a highly effective medicine, meeting all the requirements of color, fragrance and flavor. Take it and you will quickly be relieved of your sufferings and will be free of all illness.'
"Those children who have not lost their senses can see that this is good medicine, outstanding in both color and fragrance, so they take it immediately and are completely cured of their sickness. Those who are out of their minds are equally delighted to see their father return and beg him to cure their sickness, but when they are given the medicine, they refuse to take it. Why? Because the poison has penetrated deeply and their minds no longer function as before. So although the medicine is of excellent color and fragrance, they do not perceive it as good.
"The father thinks to himself: My poor children! Because of the poison in them, their minds are completely befuddled. Although they are happy to see me and ask me to cure them, they refuse to take this excellent medicine. I must now resort to some expedient means to induce them to take the medicine. So he says to them: 'You should know that I am now old and worn out, and the time of my death has come. I will leave this good medicine here. You should take it and not worry that it will not cure you.' Having given these instructions, he then goes off to another land where he sends a messenger home to announce, 'Your father is dead.'
"At that time the children, hearing that their father has deserted them and died, are filled with great grief and consternation and think to themselves: If our father were alive he would have pity on us and see that we are protected. But now he has abandoned us and died in some other country far away. We are shelter-less orphans with no one to rely on!
"Constantly harboring such feelings of grief, they at last come to their senses and realize that the medicine is in fact excellent in color and fragrance and flavor, and so they take it and are healed of all the effects of the poison. The father, hearing that his children are all cured, immediately returns home and appears to them all once more.
"Good men, what is your opinion? Can anyone say that this skilled physician is guilty of lying?"
"No, World-Honored One."
The Buddha said: "It is the same with me. It has been immeasurable, boundless hundreds, thousands, ten thousands, millions of nayuta and asamkhya kalpas since I attained Buddhahood. But for the sake of living beings I employ the power of expedient means and say that I am about to pass into extinction. In view of the circumstances, however, no one can say that I have been guilty of lies or falsehoods."
At that time the World-Honored One, wishing to state his meaning once more, spoke in verse form, saying:
Since I attained Buddhahood
the number of kalpas that have passed
is an immeasurable hundreds, thousands, ten thousands,
millions, trillions, asamkhyas.
Constantly I have preached the Law, teaching, converting
countless millions of living beings,
causing them to enter the Buddha way,
all this for immeasurable kalpas.
In order to save living beings,
as an expedient means I appear to enter nirvana
but in truth I do not pass into extinction.
I am always here preaching the Law.
I am always here,
but through my transcendental powers
I make it so that living beings in their befuddlement
do not see me even when close by.
When the multitude see that I have passed into extinction,
far and wide they offer alms to my relics.
All harbor thoughts of yearning
and in their minds thirst to gaze at me.
When living beings have become truly faithful,
honest and upright, gentle in intent,
single-mindedly desiring to see the Buddha
not hesitating even if it costs them their lives,
then I and the assembly of monks
appear together on Holy Eagle Peak.
At that time I tell the living beings
that I am always here, never entering extinction,
but that because of the power of an expedient means
at times I appear to be extinct, at other times not,
and that if there are living beings in other lands
who are reverent and sincere in their wish to believe,
then among them too
I will preach the unsurpassed Law.
But you have not heard of this,
so you suppose that I enter extinction.
When I look at living beings
I see them drowned in a sea of suffering;
therefore I do not show myself,
causing them to thirst for me.
Then when their minds are filled with yearning,
at last I appear and preach the Law for them.
Such are my transcendental powers.
For asamkhya kalpas
constantly I have dwelled on Holy Eagle Peak
and in various other places.
When living beings witness the end of a kalpa
and all is consumed in a great fire,
this, my land, remains safe and tranquil,
constantly filled with heavenly and human beings.
The halls and pavilions in its gardens and groves
are adorned with various kinds of gems.
Jeweled trees abound in flowers and fruit
where living beings enjoy themselves at ease.
The gods strike heavenly drums,
constantly making many kinds of music.
Mandarava blossoms rain down,
scattering over the Buddha and the great assembly.
My pure land is not destroyed,
yet the multitude see it as consumed in fire,
with anxiety, fear and other sufferings
filling it everywhere.
These living beings with their various offenses,
through causes arising from their evil actions,
spend asamkhya kalpas
without hearing the name of the Three Treasures.
But those who practice meritorious ways,
who are gentle, peaceful, honest and upright,
all of them will see me
here in person, preaching the Law.
At times for this multitude
I describe the Buddha's life span as immeasurable,
and to those who see the Buddha only after a long time
I explain how difficult it is to meet the Buddha.
Such is the power of my wisdom
that its sagacious beams shine without measure.
This life span of countless kalpas
I gained as the result of lengthy practice.
You who are possessed of wisdom,
entertain no doubts on this point!
Cast them off, end them forever,
for the Buddha's words are true, not false.
He is like a skilled physician
who uses an expedient means to cure his deranged sons.
Though in fact alive, he gives out word he is dead,
yet no one can say he speaks falsely.
I am the father of this world,
saving those who suffer and are afflicted.
Because of the befuddlement of ordinary people,
though I live, I give out word I have entered extinction.
For if they see me constantly,
arrogance and selfishness arise in their minds.
Abandoning restraint, they give themselves up to the
five desires
and fall into the evil paths of existence.
Always I am aware of which living beings
practice the way, and which do not,
and in response to their needs for salvation
I preach various doctrines for them.
At all times I think to myself:
How can I cause living beings
to gain entry into the unsurpassed way
and quickly acquire the body of a Buddha?
Lectures on the Hoben and Juryo Chapters of the Lotus Sutra (16)
Lectures on the Hoben and Juryo Chapters of the Lotus Sutra (16)
Lectures on the Hoben and Juryo Chapters of the Lotus Sutra
by SGI President Daisaku Ikeda
A Grand Epic of the Eternity of Life
Life is the ultimate mystery. It is the greatest wonder, an unparalleled enigma, the supreme drama.
What do our lives mean? What is the essential nature of our existence? From whence do we come and whither do we go? These are the most fundamental questions facing us as human beings.
No matter what material abundance we might enjoy, no matter how happy and carefree an existence we might lead, should we divert our eyes from these fundamental questions, then genuine happiness and a true sense of fulfillment in life will forever elude us.
It is the "Life Span" or "Juryo" (16th) chapter of the Lotus Sutra that provides answers to these fundamental questions. Nichiren Daishonin says:
Were it not for the presence of the "Juryo" chapter among all the teachings of Shakyamuni, they would be like the heavens without the sun and moon, a kingdom without a king, the mountains and seas without treasures or a person without a soul. (MW-3, 35)
If we compare the other scriptures to stars in the sky, then the "Life Span" chapter is like the sun and the moon, which shine most brightly in the heavens. It is king among all philosophies, the most precious jewel among all systems of thought, and the soul of Buddhism.
Again, were it not for the "Life Span" chapter, then, as the Daishonin says, all sutras would be like "grass without roots" or "a river without a source" (Ibid.).
The "Life Span" chapter perfectly elucidates the answer to the questions of life that lie at the very root of all sutras and, more broadly, all systems of thought, philosophy and religion.
Let us now at last commence our study of the "Life Span" chapter-of the great drama of life. My aim is to articulate as clearly as possible the essence of the "Life Span" chapter, which we recite each day during gongyo.
The Status of the 'Life Span' Chapter
To begin with, just what does the "Life Span" chapter teach? It explains the eternity of life. The term juryo in the chapter's title (Jpn. Nyorai Juryo) means to fathom the span of life. (Nyorai means "Thus Come One.") The "Life Span" chapter clarifies that the life span of the Buddha is immeasurable.
Importantly, Shakyamuni explains the eternity of life in terms of his own existence. The eternity of life is not in any sense an abstract theory. Nor is it fictitious or imaginary. The "Life Span" chapter is an account of Shakyamuni's own experience.
The gist of this experience is as follows: Shakyamuni begins by noting that most people believe that he renounced the world at a young age, practiced and attained Buddhahood beneath the bodhi tree near the city of Gaya. But he refutes this view and clarifies that in fact he attained Buddhahood in the inconceivably remote past of gohyaku-jintengo. And that ever since he has been instructing countless people in this saha (1) world and in innumerable other lands. In this way, he indicates that his life span is immeasurable and that his life itself is eternal and non-perishing.
This revelation-that Shakyamuni attained Buddhahood in the inconceivably remote past-in the "Life Span" chapter of the essential teaching (or second half) of the Lotus Sutra stands in marked contrast to the view that he attained enlightenment for the first time in his present lifetime beneath the bodhi tree in India, a view maintained up to and throughout the theoretical teaching (or first half) of the Lotus Sutra.
Regarding the relationship between the essential and theoretical teachings, the theoretical teaching is comparable to the reflection of the moon on the surface of a body of water and the essential teaching to the moon in the sky.
Now, some may wonder: "Although we say that Shakyamuni's life is eternal, didn't he in fact die? Doesn't this indicate that the Buddha's life span is finite?"
This is a very natural question. We can find an answer in the "Life Span" chapter itself.
The "Life Span" chapter explains that Shakyamuni who attained enlightenment for the first time in India is a provisional or "expedient" Buddha, whereas the Shakyamuni who attained enlightenment in the remote past, and whose life is eternal and nonperishing, is a true Buddha.
An expedient, as we have already learned, is a means that the Buddha employs to guide people. While the life of the Buddha is in fact eternal, the Buddha appears in a transitory form and then "enters extinction" as a means to develop people's seeking spirit. This is the answer that the "Life Span" chapter provides.
While accepting the eternity of the Buddha's life, some may question if this revelation has any significance for the lives of us ordinary people.
Actually it has a very important bearing, for the Buddha who attained enlightenment in the remote past ultimately is none other than us, the ordinary people who embrace the Mystic Law.
Nichiren Daishonin says, "'Thus Come One' [in the chapter's title] refers to all living beings" (Gosho Zenshu, p. 752). Eternity is not an attribute exclusively of the Buddha's life; it is the true aspect of the lives of all living beings.
The Buddha Who Attained Enlightenment in the Remote Past Eternally Guides People to Happiness
To clarify the eternity of life to which he has become enlightened, Shakyamuni reveals his true identity as the Buddha who attained enlightenment in the remote past and who eternally continues to guide the people. This is the literal teaching of the sutra, which explains eternity as an attribute of the Buddha's life acquired as a result of his having attained Buddhahood.
Ultimately, however, this attribute of the Buddha's life is a function of the Mystic Law, the fundamental law of the universe. The eternal Mystic Law, spanning the three existences of past, present and future, blossoms like a lotus flower in people's lives; the true aspect of the Buddha is found in the ability to lead a pure and high-minded existence, and to emit the fragrance of compassion and shine with wisdom even amid painful circumstances. It is this function of the Mystic Law that is eternal.
In other words, Myoho-renge-kyo is itself the true entity of the Buddha who attained enlightenment in the remote past. Shakyamuni and all Buddhas are functions of the Mystic Law.
This is the teaching of the "Life Span" chapter from the standpoint of Nichiren Daishonin's Buddhism. Therefore, the Daishonin says, "Myoho-renge-kyo actually is the true Buddha" (MW-I, 90). From this standpoint, he proclaims that the term 'Thus Come One" in the chapter's title means the "Nam-myoho-renge-kyo Thus Come One," or the Daishonin himself.
The Daishonin further says, "Now Nichiren and his followers who chant Nam-myoho-renge-kyo are the original lord of the teaching of the 'Life Span' chapter" (Gosho Zenshu, p. 753). The original Buddha thus plainly declares that we who accept and uphold Nam-myoho-renge-kyo are the subject of the "Life Span" chapter. Each of us is the protagonist of the "Life Span" chapter, a grand epic of the eternity of life.
We who strive to actively manifest in our lives the eternal Mystic Law lead lives of eternal tranquillity, joy and contentment. As though traversing the infinite universe, we can advance along the great path of happiness with a state of life of total freedom. The "Life Span" chapter expounds the secret teaching that enables us to experience supreme joy both in life and in death.
(to be continued)
Lectures on the Hoben and Juryo Chapters of the Lotus Sutra (16)
Lectures on the Hoben and Juryo Chapters of the Lotus Sutra
by SGI President Daisaku Ikeda
A Grand Epic of the Eternity of Life
Life is the ultimate mystery. It is the greatest wonder, an unparalleled enigma, the supreme drama.
What do our lives mean? What is the essential nature of our existence? From whence do we come and whither do we go? These are the most fundamental questions facing us as human beings.
No matter what material abundance we might enjoy, no matter how happy and carefree an existence we might lead, should we divert our eyes from these fundamental questions, then genuine happiness and a true sense of fulfillment in life will forever elude us.
It is the "Life Span" or "Juryo" (16th) chapter of the Lotus Sutra that provides answers to these fundamental questions. Nichiren Daishonin says:
Were it not for the presence of the "Juryo" chapter among all the teachings of Shakyamuni, they would be like the heavens without the sun and moon, a kingdom without a king, the mountains and seas without treasures or a person without a soul. (MW-3, 35)
If we compare the other scriptures to stars in the sky, then the "Life Span" chapter is like the sun and the moon, which shine most brightly in the heavens. It is king among all philosophies, the most precious jewel among all systems of thought, and the soul of Buddhism.
Again, were it not for the "Life Span" chapter, then, as the Daishonin says, all sutras would be like "grass without roots" or "a river without a source" (Ibid.).
The "Life Span" chapter perfectly elucidates the answer to the questions of life that lie at the very root of all sutras and, more broadly, all systems of thought, philosophy and religion.
Let us now at last commence our study of the "Life Span" chapter-of the great drama of life. My aim is to articulate as clearly as possible the essence of the "Life Span" chapter, which we recite each day during gongyo.
The Status of the 'Life Span' Chapter
To begin with, just what does the "Life Span" chapter teach? It explains the eternity of life. The term juryo in the chapter's title (Jpn. Nyorai Juryo) means to fathom the span of life. (Nyorai means "Thus Come One.") The "Life Span" chapter clarifies that the life span of the Buddha is immeasurable.
Importantly, Shakyamuni explains the eternity of life in terms of his own existence. The eternity of life is not in any sense an abstract theory. Nor is it fictitious or imaginary. The "Life Span" chapter is an account of Shakyamuni's own experience.
The gist of this experience is as follows: Shakyamuni begins by noting that most people believe that he renounced the world at a young age, practiced and attained Buddhahood beneath the bodhi tree near the city of Gaya. But he refutes this view and clarifies that in fact he attained Buddhahood in the inconceivably remote past of gohyaku-jintengo. And that ever since he has been instructing countless people in this saha (1) world and in innumerable other lands. In this way, he indicates that his life span is immeasurable and that his life itself is eternal and non-perishing.
This revelation-that Shakyamuni attained Buddhahood in the inconceivably remote past-in the "Life Span" chapter of the essential teaching (or second half) of the Lotus Sutra stands in marked contrast to the view that he attained enlightenment for the first time in his present lifetime beneath the bodhi tree in India, a view maintained up to and throughout the theoretical teaching (or first half) of the Lotus Sutra.
Regarding the relationship between the essential and theoretical teachings, the theoretical teaching is comparable to the reflection of the moon on the surface of a body of water and the essential teaching to the moon in the sky.
Now, some may wonder: "Although we say that Shakyamuni's life is eternal, didn't he in fact die? Doesn't this indicate that the Buddha's life span is finite?"
This is a very natural question. We can find an answer in the "Life Span" chapter itself.
The "Life Span" chapter explains that Shakyamuni who attained enlightenment for the first time in India is a provisional or "expedient" Buddha, whereas the Shakyamuni who attained enlightenment in the remote past, and whose life is eternal and nonperishing, is a true Buddha.
An expedient, as we have already learned, is a means that the Buddha employs to guide people. While the life of the Buddha is in fact eternal, the Buddha appears in a transitory form and then "enters extinction" as a means to develop people's seeking spirit. This is the answer that the "Life Span" chapter provides.
While accepting the eternity of the Buddha's life, some may question if this revelation has any significance for the lives of us ordinary people.
Actually it has a very important bearing, for the Buddha who attained enlightenment in the remote past ultimately is none other than us, the ordinary people who embrace the Mystic Law.
Nichiren Daishonin says, "'Thus Come One' [in the chapter's title] refers to all living beings" (Gosho Zenshu, p. 752). Eternity is not an attribute exclusively of the Buddha's life; it is the true aspect of the lives of all living beings.
The Buddha Who Attained Enlightenment in the Remote Past Eternally Guides People to Happiness
To clarify the eternity of life to which he has become enlightened, Shakyamuni reveals his true identity as the Buddha who attained enlightenment in the remote past and who eternally continues to guide the people. This is the literal teaching of the sutra, which explains eternity as an attribute of the Buddha's life acquired as a result of his having attained Buddhahood.
Ultimately, however, this attribute of the Buddha's life is a function of the Mystic Law, the fundamental law of the universe. The eternal Mystic Law, spanning the three existences of past, present and future, blossoms like a lotus flower in people's lives; the true aspect of the Buddha is found in the ability to lead a pure and high-minded existence, and to emit the fragrance of compassion and shine with wisdom even amid painful circumstances. It is this function of the Mystic Law that is eternal.
In other words, Myoho-renge-kyo is itself the true entity of the Buddha who attained enlightenment in the remote past. Shakyamuni and all Buddhas are functions of the Mystic Law.
This is the teaching of the "Life Span" chapter from the standpoint of Nichiren Daishonin's Buddhism. Therefore, the Daishonin says, "Myoho-renge-kyo actually is the true Buddha" (MW-I, 90). From this standpoint, he proclaims that the term 'Thus Come One" in the chapter's title means the "Nam-myoho-renge-kyo Thus Come One," or the Daishonin himself.
The Daishonin further says, "Now Nichiren and his followers who chant Nam-myoho-renge-kyo are the original lord of the teaching of the 'Life Span' chapter" (Gosho Zenshu, p. 753). The original Buddha thus plainly declares that we who accept and uphold Nam-myoho-renge-kyo are the subject of the "Life Span" chapter. Each of us is the protagonist of the "Life Span" chapter, a grand epic of the eternity of life.
We who strive to actively manifest in our lives the eternal Mystic Law lead lives of eternal tranquillity, joy and contentment. As though traversing the infinite universe, we can advance along the great path of happiness with a state of life of total freedom. The "Life Span" chapter expounds the secret teaching that enables us to experience supreme joy both in life and in death.
(to be continued)
(continued)
(continued)
Who Will Spread This Teaching in the Latter Day of the Law?
The Lotus Sutra is the scripture that enables all people to become happy. Specifically, it is in the "Life Span" chapter that Shakyamuni reveals the great law that can lead all people in the world to happiness after his passing. This is the law of Nam-myoho-renge-kyo implicit in the depths of the "Life Span" chapter.
The Daishonin says: "In the Latter Day of the Law, the provisional and theoretical teachings cannot help people overcome the sufferings of life and death. The 'Life Span' chapter of the essential teaching alone is the vital teaching that enables them to do so" (Gosho Zenshu, p. 1022).
Even within the Lotus Sutra, the teaching that can save the people of the Latter Day of the Law may be found only in the "Life Span" chapter. Overcoming the sufferings of life and death means gaining liberation from the fundamental sufferings of existence. This is the teaching that enables people to develop a state of happiness arising from the very depths of their being. The "Life Span" chapter elucidates the "eternal life" from which all lives fundamentally spring.
What benefit may be gained from hearing the "Life Span" chapter expounded? In the "Distinctions in Benefits" (17th) chapter we find the passage, "Hearing that the Buddha's life is immeasurable, all beings are filled with joy" (LS-17, 237)(2) In other words, understanding life's eternity fills people with joy from the depths of their being. This joy is the power of the Mystic Law that can dispel any suffering, no matter how deep-seated. Needless to say, this refers to the benefit of Nam-myoho-renge-kyo hidden in the chapter's depths; Nichiren Daishonin says, "Nam-myoho-renge-kyo is the greatest of all joys" (Gosho Zenshu, p. 788).
President Toda described the inner state of those who embrace the Gohonzon, saying, "From the depths of their lives they feel total peace of mind, and to live is itself a joy."
Nam-myoho-renge-kyo is the great law that fundamentally illuminates the lives of all people. It is the great beneficial medicine that can fundamentally save all people of the Latter Day who are steeped in the sufferings of life and death.
The "protagonists" of the Lotus Sutra who will teach and spread the great beneficial medicine of Nam-myoho-renge-kyo among the people of the Latter Day are none other than the Bodhisattvas of the Earth.
The following is a brief overview of developments within the Lotus Sutra. Beginning in the "Expedient Means" chapter, Shakyamuni makes various predictions about how Shariputra and other disciples will in the future become Buddhas. In the "Teacher of the Law" (10th) chapter, however, the theme changes and the question of who will propagate the Lotus Sutra after Shakyamuni's passing becomes the main focus.
In the "Emergence of the Treasure Tower" (11th) chapter, a majestic treasure tower appears from out of the earth and the Ceremony in the Air gets under way. Then, in response to Shakyamuni's exhortations, the bodhisattvas of the theoretical teaching (those instructed by a provisional Buddha who, assuming a transient role in accordance with people's capacity, does not reveal his true identity) and the voice-hearers pledge one after another to propagate the Lotus Sutra after the Buddha's passing. Bodhisattvas from other worlds (those instructed by Buddhas dwelling in worlds other than this saha world) then join the assembly and pledge to propagate the Lotus Sutra without begrudging their lives even if they should be attacked by the three powerful enemies.
However, Shakyamuni refrains from entrusting these bodhisattvas with the sutras propagation after his death In the "Emerging from the Earth " (15th) chapter he says, "In this saha world of mine there are bodhisattvas and mahasattvas who are as numerous as the sands of sixty thousand Ganges. After I have entered extinction these persons will be able to protect, read, recite and widely preach this sutra" (LS-15, 212 - 213).
Suddenly, the earth splits open and a great multitude of bodhisattvas emerge from its depths. They are all leaders, each of whom is followed by a large retinue. The Bodhisattvas of the Earth, led by four bodhisattvas named Superior Practices (Jpn. Jogyo), Boundless Practices (Muhengyo), Pure Practices (Jyogyo) and Firmly Established Practices (Anryugyo), are endowed with splendid dignity and merit. The bodhisattvas of the original assembly are much taken aback. On behalf of the others, Bodhisattva Maitreya (Miroku) asks about the meaning of the appearance of the Bodhisattvas of the Earth.
Praising Maitreya, Shakyamuni says, "Excellent, excellent.. that you should question the Buddha about this great affair" (LS-15, 218), and then begins to explain who these bodhisattvas are. Shakyamuni indicates that he himself had converted and instructed these countless bodhisattvas since the time of his enlightenment in the remote past
.
Filled with surprise and doubt, Maitreya then asks where and when Shakyamuni instructed them, beseeching him to answer clearly. In response, Shakyamuni begins to expound the "Life Span" chapter. Later, in the "Supernatural Powers of the Thus Come One" (21st) chapter, Shakyamuni entrusts the Bodhisattvas of the Earth with propagating the Lotus Sutra after his death.
The Bodhisattvas of the Earth are bodhisattvas who possess the eternal Mystic Law in their lives. The Daishonin says that if they had not been entrusted with the supreme law, they could not possibly appear and propagate it in the Latter Day (MW-I, 75). The "supreme law" means Nam-myoho-renge-kyo.
As I mentioned earlier, the law of Nam-myoho-renge-kyo that is implicit in the "Life Span" chapter is the great beneficial medicine that can lead all people of the Latter Day to enlightenment. Nam-myoho-renge-kyo is the law of life. Accordingly, one cannot save the people of the Latter Day unless one has been entrusted with this law and is able to manifest it for the sake of the people of the Latter Day.
For the liberation of all people of the Latter Day, Nichiren Daishonin, as the reincarnation of Bodhisattva Superior Practices, leader of the Bodhisattvas of the Earth, perceived that his own life was Nam-myoho-renge-kyo of the "Life Span" chapter, and manifested his life in the form of the Gohonzon.
The Daishonin says, "Faith means accepting and upholding this essential law. Faith is the sharp sword with which to subdue fundamental darkness" (Gosho Zenshu, p. 751). And, "If you are of the same mind as Nichiren, you must be a Bodhisattva of the Earth" (MW-1, 93).
Thus, we who practice faith in the Gohonzon and who advance kosen-rufu with the same mind as the Daishonin are also Bodhisattvas of the Earth who are entrusted with the supreme law.
(to be continued)
(continued)
Who Will Spread This Teaching in the Latter Day of the Law?
The Lotus Sutra is the scripture that enables all people to become happy. Specifically, it is in the "Life Span" chapter that Shakyamuni reveals the great law that can lead all people in the world to happiness after his passing. This is the law of Nam-myoho-renge-kyo implicit in the depths of the "Life Span" chapter.
The Daishonin says: "In the Latter Day of the Law, the provisional and theoretical teachings cannot help people overcome the sufferings of life and death. The 'Life Span' chapter of the essential teaching alone is the vital teaching that enables them to do so" (Gosho Zenshu, p. 1022).
Even within the Lotus Sutra, the teaching that can save the people of the Latter Day of the Law may be found only in the "Life Span" chapter. Overcoming the sufferings of life and death means gaining liberation from the fundamental sufferings of existence. This is the teaching that enables people to develop a state of happiness arising from the very depths of their being. The "Life Span" chapter elucidates the "eternal life" from which all lives fundamentally spring.
What benefit may be gained from hearing the "Life Span" chapter expounded? In the "Distinctions in Benefits" (17th) chapter we find the passage, "Hearing that the Buddha's life is immeasurable, all beings are filled with joy" (LS-17, 237)(2) In other words, understanding life's eternity fills people with joy from the depths of their being. This joy is the power of the Mystic Law that can dispel any suffering, no matter how deep-seated. Needless to say, this refers to the benefit of Nam-myoho-renge-kyo hidden in the chapter's depths; Nichiren Daishonin says, "Nam-myoho-renge-kyo is the greatest of all joys" (Gosho Zenshu, p. 788).
President Toda described the inner state of those who embrace the Gohonzon, saying, "From the depths of their lives they feel total peace of mind, and to live is itself a joy."
Nam-myoho-renge-kyo is the great law that fundamentally illuminates the lives of all people. It is the great beneficial medicine that can fundamentally save all people of the Latter Day who are steeped in the sufferings of life and death.
The "protagonists" of the Lotus Sutra who will teach and spread the great beneficial medicine of Nam-myoho-renge-kyo among the people of the Latter Day are none other than the Bodhisattvas of the Earth.
The following is a brief overview of developments within the Lotus Sutra. Beginning in the "Expedient Means" chapter, Shakyamuni makes various predictions about how Shariputra and other disciples will in the future become Buddhas. In the "Teacher of the Law" (10th) chapter, however, the theme changes and the question of who will propagate the Lotus Sutra after Shakyamuni's passing becomes the main focus.
In the "Emergence of the Treasure Tower" (11th) chapter, a majestic treasure tower appears from out of the earth and the Ceremony in the Air gets under way. Then, in response to Shakyamuni's exhortations, the bodhisattvas of the theoretical teaching (those instructed by a provisional Buddha who, assuming a transient role in accordance with people's capacity, does not reveal his true identity) and the voice-hearers pledge one after another to propagate the Lotus Sutra after the Buddha's passing. Bodhisattvas from other worlds (those instructed by Buddhas dwelling in worlds other than this saha world) then join the assembly and pledge to propagate the Lotus Sutra without begrudging their lives even if they should be attacked by the three powerful enemies.
However, Shakyamuni refrains from entrusting these bodhisattvas with the sutras propagation after his death In the "Emerging from the Earth " (15th) chapter he says, "In this saha world of mine there are bodhisattvas and mahasattvas who are as numerous as the sands of sixty thousand Ganges. After I have entered extinction these persons will be able to protect, read, recite and widely preach this sutra" (LS-15, 212 - 213).
Suddenly, the earth splits open and a great multitude of bodhisattvas emerge from its depths. They are all leaders, each of whom is followed by a large retinue. The Bodhisattvas of the Earth, led by four bodhisattvas named Superior Practices (Jpn. Jogyo), Boundless Practices (Muhengyo), Pure Practices (Jyogyo) and Firmly Established Practices (Anryugyo), are endowed with splendid dignity and merit. The bodhisattvas of the original assembly are much taken aback. On behalf of the others, Bodhisattva Maitreya (Miroku) asks about the meaning of the appearance of the Bodhisattvas of the Earth.
Praising Maitreya, Shakyamuni says, "Excellent, excellent.. that you should question the Buddha about this great affair" (LS-15, 218), and then begins to explain who these bodhisattvas are. Shakyamuni indicates that he himself had converted and instructed these countless bodhisattvas since the time of his enlightenment in the remote past
.
Filled with surprise and doubt, Maitreya then asks where and when Shakyamuni instructed them, beseeching him to answer clearly. In response, Shakyamuni begins to expound the "Life Span" chapter. Later, in the "Supernatural Powers of the Thus Come One" (21st) chapter, Shakyamuni entrusts the Bodhisattvas of the Earth with propagating the Lotus Sutra after his death.
The Bodhisattvas of the Earth are bodhisattvas who possess the eternal Mystic Law in their lives. The Daishonin says that if they had not been entrusted with the supreme law, they could not possibly appear and propagate it in the Latter Day (MW-I, 75). The "supreme law" means Nam-myoho-renge-kyo.
As I mentioned earlier, the law of Nam-myoho-renge-kyo that is implicit in the "Life Span" chapter is the great beneficial medicine that can lead all people of the Latter Day to enlightenment. Nam-myoho-renge-kyo is the law of life. Accordingly, one cannot save the people of the Latter Day unless one has been entrusted with this law and is able to manifest it for the sake of the people of the Latter Day.
For the liberation of all people of the Latter Day, Nichiren Daishonin, as the reincarnation of Bodhisattva Superior Practices, leader of the Bodhisattvas of the Earth, perceived that his own life was Nam-myoho-renge-kyo of the "Life Span" chapter, and manifested his life in the form of the Gohonzon.
The Daishonin says, "Faith means accepting and upholding this essential law. Faith is the sharp sword with which to subdue fundamental darkness" (Gosho Zenshu, p. 751). And, "If you are of the same mind as Nichiren, you must be a Bodhisattva of the Earth" (MW-1, 93).
Thus, we who practice faith in the Gohonzon and who advance kosen-rufu with the same mind as the Daishonin are also Bodhisattvas of the Earth who are entrusted with the supreme law.
(to be continued)
(conclusion)
(conclusion)
The Practice of the Bodhisattvas of the Earth in the Modern Age
The "Emerging from the Earth" (15th) chapter of the Lotus Sutra says of the Bodhisattvas of the Earth, "in this saha world they dwell in the empty space in its lower part" (LS-15, 220). Regarding the term "lower part," the Daishonin says, "The lower part represents the principle of truth" (Gosho Zenshu, p. 751).
The Bodhisattvas of the Earth are bodhisattvas from the "world of truth" who have appeared in this saha world. That is, they are courageous people arising from the great law of the universe, from Nam-myoho-renge-kyo, who have jubilantly appeared among the people.
Therefore, they are never deadlocked. They can limitlessly draw forth fundamental life force and wisdom from the world of the Mystic Law, and they can spread the Mystic Law and endure great persecution in the polluted world of the Latter Day.
All those who spread Buddhism in the defiled world of the Latter Day as Nichiren Daishonin taught are, without exception, Bodhisattvas of the Earth. In this day and age, it is the members of the SGI who perfectly match the sutras description of the Bodhisattvas of the Earth.
The Bodhisattvas of the Earth are described as "firm in their intent and thought" (LS-15, 216). That is, they are people of firm determination who, once set on a course of action, follow through; they are people of persistence. They include the members of the pioneers group (Taho-kai), who, come what may, have persevered in faith since the early days of our movement. Though subject to slander and abuse, they have never turned their backs on their determination. Their lives shine with the "medal" of unrelenting perseverance of the Bodhisattvas of the Earth.
The sutra also describes the Bodhisattvas of the Earth as "skillfully learning the bodhisattva way, unsoiled by worldly things like the lotus flower in the water" (LS-15, 222).
In a world defiled by the five impurities, the members of the SGI, without becoming dirty, sincerely live out their lives in the world of Buddhism. They help those who are suffering in the cloudy waters of society become happy.
Those who are loath to go out among the people, and who instead abandon society and seclude themselves in the mountains, cannot fulfill the mission of the Bodhisattvas of the Earth.
Moreover, the sutra says that the Bodhisattvas of the Earth "are clever at difficult questions and answers, their minds know no fear. They have firmly cultivated a persevering mind, upright in dignity and virtue" (LS-15, 223).
"Clever at difficult questions and answers," simply put, means that they are experts at conducting dialogue. They have wisdom from having lived on the very forefront of society. They have the wisdom to gracefully turn back unjust abuse, saying something like, "Why don't we first discuss what it means to lead a happy life?" You are all certainly people of wisdom who are skilled at difficult questions and answers.
The statement "their minds know no fear" describes you courageous men and women who, fearing no one, resolutely fight against those evil powers that seek to trample upon the people.
"They have firmly cultivated a persevering mind," the passage says. Such tenacity is your true forte. There may be those around you who always complain or who constantly think only of themselves. Yet you definitely do not abandon a friend. You are people of the foremost perseverance. And by persevering you have won over difficulties in your own lives, too. You are truly kings and queens of compassion and conviction.
"Upright in dignity and virtue" means that your hearts and your lives shine. Your lives overflow with a human magnetism that powerfully draws people to you. No one can fail to be convinced of the greatness of this Buddhism when they see such rich human virtue.
In this way, each of you has the power of the Bodhisattvas of the Earth. When you hear this description, doubtless many of you are reminded of a certain chapter chief, pioneer member or local women's division leader.
Each of the Bodhisattvas of the Earth is "a treasure among persons" (LS-15, 221). They are treasures of the community, of the nation and of the world. This is just how precious and respectworthy they are.
Each of you has the spirit of a Bodhisattva of the Earth. You have the mettle to staunchly protect the Mystic Law and the bodhisattva spirit to encourage others and try to assuage the pain in their lives. You respect all people from the bottom of your heart. This is the spirit of the Lotus Sutra and the spirit of the Bodhisattvas of the Earth.
Again, each of you is carrying out the practice of the Bodhisattvas of the Earth. Bodhisattvas of the Earth appear when people are suffering most, and where there is the greatest sadness.
The Great Task of Transmitting Hope to Humanity
Nichiren Daishonin describes conditions during the Latter Day of the Law, saying: "Those who espouse Hinayana reject Mahayana, and those who espouse provisional teachings attack the true teachings, until the country is overrun with people who slander" (MW-1, 112).
While the Daishonin is referring specifically to confusion regarding the Hinayana and Mahayana teachings and the provisional and true teachings, his words perfectly describe the spiritual confusion of the present age. Being strongly attached to bankrupt systems of values, people prefer what is base and shrink from what is lofty. ~hey are fond of the trivial and inauthentic and detest the genuine. The Latter Day of the Law is an age when people are receptive to shallow thought and shallow ways of living, and disparage a way of life that is profound.
In a society with such topsy-turvy values, the members of the SGI have persisted in their efforts to explain the correct way of life to those who have lost their sense of direction and gone adrift. Just as the sutra indicates where it says, "Each one of these bodhisattvas was the leader of his own great assembly" (LS-15, 213), as leaders of the people you are shedding light on many others.
This year marks the 50th anniversary of the end of World War II. It also marks the 50th year since Josei Toda, the second Soka Gakkai president, stood up alone amid the devastation and took the first step to reconstruct the Soka Gakkai. The history of members' spiritual struggle is engraved in countless places throughout the country.
In Okinawa, the only place in Japan where a land war was fought, in Hiroshima and Nagasaki, the first cities in the history of the world to experience the horrors of nuclear warfare-in all parts of the country, the seeds of peace have been planted and great trees of happiness and prosperity have grown up.
In areas facing the greatest of challenges-in rural villages that, amid rapid economic development, have suffered from an exodus to urban areas; in mountainous regions that have been devastated by the closure of coal mines; on remote islands; and in big cities where people's hearts have withered and dried up-you have followed the Daishonin's encouragement to "grit your teeth and never slacken in your faith" (MW-1, 140). Because society's values are upside-down, you have had to endure storms of untoward criticism and calumny.
And you have won!
Your cheerful, smiling faces have greatly changed Japan. And the same smiles are spreading to all parts of the world.
President Toda declared:
I perceive that we have appeared in this world charged with the great responsibility to propagate the seven-character Lotus Sutra during the Latter Day of the Law. If our status is assessed in terms of this role, then we are certainly Bodhisattvas of the Earth.
All of you are proving in reality our mentor's declaration, which is like a lion's roar. How highly the original Buddha and all Buddhas must be praising and applauding the great achievements of the Bodhisattvas of the Earth of the 20th century!
Yet, the world is still rife with tragedy and suffering. In Japan and elsewhere, the degree of turmoil is only intensifying. The long march of the Bodhisattvas of the Earth continues-for the sake of peace, and for the sake of people's happiness.
Toward that end, I hope you will advance in even better health and even more cheerfully, and that you will lead long lives. The world and the 21st century eagerly await your smiling faces.
Notes:
1. Saha world: This world, which is full of suffering. The Sanskrit term saha means endurance, indicating where people must endure suffering stemming from the three poisons and other desires.
2. Editor's note: All quotations from the Lotus Sutra are from: The Lotus Sutra, trans. Burton Watson (New York: Columbia University Press, 1993). For convenience, all citations will be given in the text and abbreviated as follows: LS followed by the chapter number, and then the page number.
(conclusion)
The Practice of the Bodhisattvas of the Earth in the Modern Age
The "Emerging from the Earth" (15th) chapter of the Lotus Sutra says of the Bodhisattvas of the Earth, "in this saha world they dwell in the empty space in its lower part" (LS-15, 220). Regarding the term "lower part," the Daishonin says, "The lower part represents the principle of truth" (Gosho Zenshu, p. 751).
The Bodhisattvas of the Earth are bodhisattvas from the "world of truth" who have appeared in this saha world. That is, they are courageous people arising from the great law of the universe, from Nam-myoho-renge-kyo, who have jubilantly appeared among the people.
Therefore, they are never deadlocked. They can limitlessly draw forth fundamental life force and wisdom from the world of the Mystic Law, and they can spread the Mystic Law and endure great persecution in the polluted world of the Latter Day.
All those who spread Buddhism in the defiled world of the Latter Day as Nichiren Daishonin taught are, without exception, Bodhisattvas of the Earth. In this day and age, it is the members of the SGI who perfectly match the sutras description of the Bodhisattvas of the Earth.
The Bodhisattvas of the Earth are described as "firm in their intent and thought" (LS-15, 216). That is, they are people of firm determination who, once set on a course of action, follow through; they are people of persistence. They include the members of the pioneers group (Taho-kai), who, come what may, have persevered in faith since the early days of our movement. Though subject to slander and abuse, they have never turned their backs on their determination. Their lives shine with the "medal" of unrelenting perseverance of the Bodhisattvas of the Earth.
The sutra also describes the Bodhisattvas of the Earth as "skillfully learning the bodhisattva way, unsoiled by worldly things like the lotus flower in the water" (LS-15, 222).
In a world defiled by the five impurities, the members of the SGI, without becoming dirty, sincerely live out their lives in the world of Buddhism. They help those who are suffering in the cloudy waters of society become happy.
Those who are loath to go out among the people, and who instead abandon society and seclude themselves in the mountains, cannot fulfill the mission of the Bodhisattvas of the Earth.
Moreover, the sutra says that the Bodhisattvas of the Earth "are clever at difficult questions and answers, their minds know no fear. They have firmly cultivated a persevering mind, upright in dignity and virtue" (LS-15, 223).
"Clever at difficult questions and answers," simply put, means that they are experts at conducting dialogue. They have wisdom from having lived on the very forefront of society. They have the wisdom to gracefully turn back unjust abuse, saying something like, "Why don't we first discuss what it means to lead a happy life?" You are all certainly people of wisdom who are skilled at difficult questions and answers.
The statement "their minds know no fear" describes you courageous men and women who, fearing no one, resolutely fight against those evil powers that seek to trample upon the people.
"They have firmly cultivated a persevering mind," the passage says. Such tenacity is your true forte. There may be those around you who always complain or who constantly think only of themselves. Yet you definitely do not abandon a friend. You are people of the foremost perseverance. And by persevering you have won over difficulties in your own lives, too. You are truly kings and queens of compassion and conviction.
"Upright in dignity and virtue" means that your hearts and your lives shine. Your lives overflow with a human magnetism that powerfully draws people to you. No one can fail to be convinced of the greatness of this Buddhism when they see such rich human virtue.
In this way, each of you has the power of the Bodhisattvas of the Earth. When you hear this description, doubtless many of you are reminded of a certain chapter chief, pioneer member or local women's division leader.
Each of the Bodhisattvas of the Earth is "a treasure among persons" (LS-15, 221). They are treasures of the community, of the nation and of the world. This is just how precious and respectworthy they are.
Each of you has the spirit of a Bodhisattva of the Earth. You have the mettle to staunchly protect the Mystic Law and the bodhisattva spirit to encourage others and try to assuage the pain in their lives. You respect all people from the bottom of your heart. This is the spirit of the Lotus Sutra and the spirit of the Bodhisattvas of the Earth.
Again, each of you is carrying out the practice of the Bodhisattvas of the Earth. Bodhisattvas of the Earth appear when people are suffering most, and where there is the greatest sadness.
The Great Task of Transmitting Hope to Humanity
Nichiren Daishonin describes conditions during the Latter Day of the Law, saying: "Those who espouse Hinayana reject Mahayana, and those who espouse provisional teachings attack the true teachings, until the country is overrun with people who slander" (MW-1, 112).
While the Daishonin is referring specifically to confusion regarding the Hinayana and Mahayana teachings and the provisional and true teachings, his words perfectly describe the spiritual confusion of the present age. Being strongly attached to bankrupt systems of values, people prefer what is base and shrink from what is lofty. ~hey are fond of the trivial and inauthentic and detest the genuine. The Latter Day of the Law is an age when people are receptive to shallow thought and shallow ways of living, and disparage a way of life that is profound.
In a society with such topsy-turvy values, the members of the SGI have persisted in their efforts to explain the correct way of life to those who have lost their sense of direction and gone adrift. Just as the sutra indicates where it says, "Each one of these bodhisattvas was the leader of his own great assembly" (LS-15, 213), as leaders of the people you are shedding light on many others.
This year marks the 50th anniversary of the end of World War II. It also marks the 50th year since Josei Toda, the second Soka Gakkai president, stood up alone amid the devastation and took the first step to reconstruct the Soka Gakkai. The history of members' spiritual struggle is engraved in countless places throughout the country.
In Okinawa, the only place in Japan where a land war was fought, in Hiroshima and Nagasaki, the first cities in the history of the world to experience the horrors of nuclear warfare-in all parts of the country, the seeds of peace have been planted and great trees of happiness and prosperity have grown up.
In areas facing the greatest of challenges-in rural villages that, amid rapid economic development, have suffered from an exodus to urban areas; in mountainous regions that have been devastated by the closure of coal mines; on remote islands; and in big cities where people's hearts have withered and dried up-you have followed the Daishonin's encouragement to "grit your teeth and never slacken in your faith" (MW-1, 140). Because society's values are upside-down, you have had to endure storms of untoward criticism and calumny.
And you have won!
Your cheerful, smiling faces have greatly changed Japan. And the same smiles are spreading to all parts of the world.
President Toda declared:
I perceive that we have appeared in this world charged with the great responsibility to propagate the seven-character Lotus Sutra during the Latter Day of the Law. If our status is assessed in terms of this role, then we are certainly Bodhisattvas of the Earth.
All of you are proving in reality our mentor's declaration, which is like a lion's roar. How highly the original Buddha and all Buddhas must be praising and applauding the great achievements of the Bodhisattvas of the Earth of the 20th century!
Yet, the world is still rife with tragedy and suffering. In Japan and elsewhere, the degree of turmoil is only intensifying. The long march of the Bodhisattvas of the Earth continues-for the sake of peace, and for the sake of people's happiness.
Toward that end, I hope you will advance in even better health and even more cheerfully, and that you will lead long lives. The world and the 21st century eagerly await your smiling faces.
Notes:
1. Saha world: This world, which is full of suffering. The Sanskrit term saha means endurance, indicating where people must endure suffering stemming from the three poisons and other desires.
2. Editor's note: All quotations from the Lotus Sutra are from: The Lotus Sutra, trans. Burton Watson (New York: Columbia University Press, 1993). For convenience, all citations will be given in the text and abbreviated as follows: LS followed by the chapter number, and then the page number.
GordyP
Member
A Message to Today's World Leaders
A Message to Today's World Leaders
and if you call me Brother, now
forgive me if I inquire,
Just according to whose plan?
For when it all comes down to dust
I will kill you if I must,
I will help you if I can
When it all comes down to dust
I will help you if I must,
I will kill you if I can
Have mercy on our uniforms,
Men of peace, or men of war
The peacock spreads it's fan
L. Cohen
Let us all stay united and focused in the spirit and objective of kosen rufu (world peace). In these days, I find it difficult to find warlords or "peacemakers" who truly aspire to this, and this alone. This remains the only plan worthy of working according to.
p.s. It's good to be back with ya'll on the thread! <(my new southern accent :wink: )
GordyP
A Message to Today's World Leaders
and if you call me Brother, now
forgive me if I inquire,
Just according to whose plan?
For when it all comes down to dust
I will kill you if I must,
I will help you if I can
When it all comes down to dust
I will help you if I must,
I will kill you if I can
Have mercy on our uniforms,
Men of peace, or men of war
The peacock spreads it's fan
L. Cohen
Let us all stay united and focused in the spirit and objective of kosen rufu (world peace). In these days, I find it difficult to find warlords or "peacemakers" who truly aspire to this, and this alone. This remains the only plan worthy of working according to.
p.s. It's good to be back with ya'll on the thread! <(my new southern accent :wink: )
GordyP
Well I'll be damned, a post from another human being!
Well I'll be damned, a post from another human being!
Wow! Hey GordyP! Thank you so much for posting! I was getting a bit lonely in here. We haven’t even heard from SoCal for a while. I know I sure have missed hearing from all of you. I assume what happened to BOG was his preparation for the 4-20 cup. I know you and SG have been busy starting your new life together. Tell her not to be a stranger either! (that goes for you too Bud, and Natty and Mrs. G)
I had an interesting weekend. I was plastered all over the newspapers and TV (along with the wife and kids, of course). God do I look like an idiot~! Not a good TV face, I’m afraid. Way too goofy of a smile. And I had the good fortune to pick an ugly shirt for the press conference (my big repeated question for the rest of the weekend was “Why did you wear that shirt?”).
We had done it before and barely got shown, but boy this time, they went nuts. We were on every channel and in every newspaper. (we might as well be poster children for en vitro, and this was the 20th anniversary of the first one done here) A good time was had by all! I am so blessed to have these four wonderful children! They are so fucking gorgeous!
And my youngest son (two minutes younger than my oldest son) began to try to say Nam-myoho-renge-kyo this weekend! With the help of his big sister teaching him how. It was a beautiful thing to see. He was so happy and smiling so brightly at the Gohonzon. How in the hell he knows what it is at 15 months is beyond me, but he does. It is his seeking spirit that made his sister start to teach him. Every time he sees the Butsudan (the cabinet the Gohonzon is enshrined in), he looks right at the Gohonzon and points his finger and says “Gay Gyo!”, and then blasts this huge smile like, “Am I bad or what? Already got your shit down daddy!”
The other incredible thing that happened to me this weekend was that my wife’s grandmother (now living with us along with my mother-in-law) who is a deaf mute, spontaneously sat down with my wife and I to chant. It was a real tear jerker man! She just came in and sat down and pressed her palms together and chanted in silence, since she is unable to speak. This woman has never heard Nam-myoho-renge-kyo! She can’t!
And yet the mercy of the Law has protected her, and her karmic retribution expiated. She may not be able to hear or speak the Daimoku, but her daughter chants Nam-myoho-renge-kyo, and her daughter chants Nam-myoho-renge-kyo and her daughter chants Nam-myoho-renge-kyo! When I began to see her from this perspective, I realized how much respect she deserves and now I can say I truly love her with all my heart.
I saw a pic of you and your love and I will agree again and share the comment my wife made:
“They make a great couple!”
CONGRATULATIONS and a lifetime of happiness to both of you!
Love to you both! (and to everyone reading this)
Thomas
Well I'll be damned, a post from another human being!
Wow! Hey GordyP! Thank you so much for posting! I was getting a bit lonely in here. We haven’t even heard from SoCal for a while. I know I sure have missed hearing from all of you. I assume what happened to BOG was his preparation for the 4-20 cup. I know you and SG have been busy starting your new life together. Tell her not to be a stranger either! (that goes for you too Bud, and Natty and Mrs. G)
I had an interesting weekend. I was plastered all over the newspapers and TV (along with the wife and kids, of course). God do I look like an idiot~! Not a good TV face, I’m afraid. Way too goofy of a smile. And I had the good fortune to pick an ugly shirt for the press conference (my big repeated question for the rest of the weekend was “Why did you wear that shirt?”).
We had done it before and barely got shown, but boy this time, they went nuts. We were on every channel and in every newspaper. (we might as well be poster children for en vitro, and this was the 20th anniversary of the first one done here) A good time was had by all! I am so blessed to have these four wonderful children! They are so fucking gorgeous!
And my youngest son (two minutes younger than my oldest son) began to try to say Nam-myoho-renge-kyo this weekend! With the help of his big sister teaching him how. It was a beautiful thing to see. He was so happy and smiling so brightly at the Gohonzon. How in the hell he knows what it is at 15 months is beyond me, but he does. It is his seeking spirit that made his sister start to teach him. Every time he sees the Butsudan (the cabinet the Gohonzon is enshrined in), he looks right at the Gohonzon and points his finger and says “Gay Gyo!”, and then blasts this huge smile like, “Am I bad or what? Already got your shit down daddy!”
The other incredible thing that happened to me this weekend was that my wife’s grandmother (now living with us along with my mother-in-law) who is a deaf mute, spontaneously sat down with my wife and I to chant. It was a real tear jerker man! She just came in and sat down and pressed her palms together and chanted in silence, since she is unable to speak. This woman has never heard Nam-myoho-renge-kyo! She can’t!
And yet the mercy of the Law has protected her, and her karmic retribution expiated. She may not be able to hear or speak the Daimoku, but her daughter chants Nam-myoho-renge-kyo, and her daughter chants Nam-myoho-renge-kyo and her daughter chants Nam-myoho-renge-kyo! When I began to see her from this perspective, I realized how much respect she deserves and now I can say I truly love her with all my heart.
I saw a pic of you and your love and I will agree again and share the comment my wife made:
“They make a great couple!”
CONGRATULATIONS and a lifetime of happiness to both of you!
Love to you both! (and to everyone reading this)
Thomas
G
Guest
We were letting you roll Thomas!
We were letting you roll Thomas!
The last week has been incredibly hard for me. The separation this time is more than I have had the strength to deal with as well as all the change that is occurring. I have the best job coming in Hoosierland that I have yet to have and hope it remains. I have turned in my notice and will be leaving Texas May 14. I went to a toso tonight, chanted for 2 hours and had the fortune to see Ms Eastman. Funny how those things happen or should I say Myoho. In that toso, part of my prayers were to you Thomas and your wife. To come home and find your post was like one of those instant returns. To know you are more than good makes me very happy. To know you recieved the pics and you can see that we are happy means a great deal to me. We will have a great life, because we have each other and a Gohonzon. My best to you and your family. Southern Girl
We were letting you roll Thomas!
The last week has been incredibly hard for me. The separation this time is more than I have had the strength to deal with as well as all the change that is occurring. I have the best job coming in Hoosierland that I have yet to have and hope it remains. I have turned in my notice and will be leaving Texas May 14. I went to a toso tonight, chanted for 2 hours and had the fortune to see Ms Eastman. Funny how those things happen or should I say Myoho. In that toso, part of my prayers were to you Thomas and your wife. To come home and find your post was like one of those instant returns. To know you are more than good makes me very happy. To know you recieved the pics and you can see that we are happy means a great deal to me. We will have a great life, because we have each other and a Gohonzon. My best to you and your family. Southern Girl
SG - Thanks from all of us. Good Luck!
The Gohonzon--Observing the Mind
The Gohonzon--Observing the Mind
For most people, the word "Buddha" conjures up the image of a statue of an Asian male seated in meditation. It may seem contradictory for a religion that is otherwise considered relatively abstract to give such a central place to images of this kind.
These images, however, are generally not worshipped by Buddhists in the same sense that the Biblical "heathens" are said to have worshipped their idols. Rather, they are symbolic depictions of the sublime qualities possessed by Buddhas and bodhisattvas to which practitioners aspire. Ideally, they function as a kind of mirror to aid practitioners in perceiving the profound dignity of their own lives and in manifesting that dignity in their actions.
For Buddhist practitioners, this is the core challenge, to perceive the life condition of Buddhahood in their own life. In the Buddhism of Nichiren (1222--1282) and the tradition from which it draws, this is called the practice of "observing the mind." The difficulty of achieving this is such that practitioners had traditionally to devote their lives exclusively to meditative practice. Nichiren's contribution was to establish a clear mirror, the Gohonzon, which perfectly reflects the state of Buddhahood inherent in life, and which could thus enable all people, regardless of their circumstances or ability, to draw out and manifest this Buddha nature.
The Gohonzon (lit. "object of devotion") is a scroll containing Chinese and Sanskrit script. Nichiren's use of script rather than images reflects his commitment that this "mirror" be universal, free of the connotations of race and gender inherent in depictions of specific personages. On the scroll are arranged the names of figures from the Buddhist canon, which collectively symbolize the various potentialities of life. Down its center is inscribed "Nam-myoho-renge-kyo Nichiren," in bold Chinese characters.
Myoho-renge-kyo is the Japanese version of the title of Shakyamuni's Lotus Sutra (Skt Saddharma-pundarika-sutra). For the tradition within which Nichiren is situated, this sutra is regarded as Shakyamuni's most essential teaching. Nichiren regarded Myoho-renge-kyo itself as the fundamental Law or principle of the universe--of life--to which Shakyamuni was enlightened, the "essence" of Buddhahood. He writes, "Shakyamuni's practices and the virtues he consequently attained are all contained in the five characters of Myoho-renge-kyo."
Nichiren's name below Nam-myoho-renge-kyo on the Gohonzon expresses his conviction that the state of Buddhahood is not an abstract concept but is manifest in the life and behavior of human beings living in the real world.
Nichiren inscribed Gohonzons for his individual followers, and believers today enshrine a printed transcription of the Gohonzon in their homes. The practice of Nichiren Buddhism is to chant Nam-myoho-renge-kyo, facing the Gohonzon, thereby harmonizing your life with--or calling forth from within--the Buddha nature which it reflects. "Nam," meaning devotion, signifies this intent of summoning or harmonizing with.
The Buddhist view of life is a profoundly holistic one that sees no essential separation between our lives and the life of the universe. When we draw forth the power of wisdom and compassion through prayer, we are drawing forth and directing the same universal wisdom and creative compassion that manifests in everything from the intelligent bonding of molecules to the symbiotic evolution of species, to the decay and formation of galaxies.
Ultimately it is belief in their own potential that enables human beings to develop and to advance in the face of difficulties. The Gohonzon is an embodiment of a belief in the unlimited potential of life. The practice associated with it is an expression and actualization of this belief.
As a "mirror," the Gohonzon could be said to perform a dual function. While it reflects and awakens us to the limitless richness and potential of our inner life, it also, in provoking introspection, helps us confront the bare reality of our life at that moment in time.
Regardless of our religious beliefs, the success of any effort to guide our life toward fulfillment and value depends largely on an ability to honestly and courageously look within--to both confront the demons of our shadow and to seek out within our own lives those qualities with which we have invested our saints and idols. It seems that now, more than ever, our collective survival depends on our ability to carry this out.
(from sgi.org)
The Gohonzon--Observing the Mind
For most people, the word "Buddha" conjures up the image of a statue of an Asian male seated in meditation. It may seem contradictory for a religion that is otherwise considered relatively abstract to give such a central place to images of this kind.
These images, however, are generally not worshipped by Buddhists in the same sense that the Biblical "heathens" are said to have worshipped their idols. Rather, they are symbolic depictions of the sublime qualities possessed by Buddhas and bodhisattvas to which practitioners aspire. Ideally, they function as a kind of mirror to aid practitioners in perceiving the profound dignity of their own lives and in manifesting that dignity in their actions.
For Buddhist practitioners, this is the core challenge, to perceive the life condition of Buddhahood in their own life. In the Buddhism of Nichiren (1222--1282) and the tradition from which it draws, this is called the practice of "observing the mind." The difficulty of achieving this is such that practitioners had traditionally to devote their lives exclusively to meditative practice. Nichiren's contribution was to establish a clear mirror, the Gohonzon, which perfectly reflects the state of Buddhahood inherent in life, and which could thus enable all people, regardless of their circumstances or ability, to draw out and manifest this Buddha nature.
The Gohonzon (lit. "object of devotion") is a scroll containing Chinese and Sanskrit script. Nichiren's use of script rather than images reflects his commitment that this "mirror" be universal, free of the connotations of race and gender inherent in depictions of specific personages. On the scroll are arranged the names of figures from the Buddhist canon, which collectively symbolize the various potentialities of life. Down its center is inscribed "Nam-myoho-renge-kyo Nichiren," in bold Chinese characters.
Myoho-renge-kyo is the Japanese version of the title of Shakyamuni's Lotus Sutra (Skt Saddharma-pundarika-sutra). For the tradition within which Nichiren is situated, this sutra is regarded as Shakyamuni's most essential teaching. Nichiren regarded Myoho-renge-kyo itself as the fundamental Law or principle of the universe--of life--to which Shakyamuni was enlightened, the "essence" of Buddhahood. He writes, "Shakyamuni's practices and the virtues he consequently attained are all contained in the five characters of Myoho-renge-kyo."
Nichiren's name below Nam-myoho-renge-kyo on the Gohonzon expresses his conviction that the state of Buddhahood is not an abstract concept but is manifest in the life and behavior of human beings living in the real world.
Nichiren inscribed Gohonzons for his individual followers, and believers today enshrine a printed transcription of the Gohonzon in their homes. The practice of Nichiren Buddhism is to chant Nam-myoho-renge-kyo, facing the Gohonzon, thereby harmonizing your life with--or calling forth from within--the Buddha nature which it reflects. "Nam," meaning devotion, signifies this intent of summoning or harmonizing with.
The Buddhist view of life is a profoundly holistic one that sees no essential separation between our lives and the life of the universe. When we draw forth the power of wisdom and compassion through prayer, we are drawing forth and directing the same universal wisdom and creative compassion that manifests in everything from the intelligent bonding of molecules to the symbiotic evolution of species, to the decay and formation of galaxies.
Ultimately it is belief in their own potential that enables human beings to develop and to advance in the face of difficulties. The Gohonzon is an embodiment of a belief in the unlimited potential of life. The practice associated with it is an expression and actualization of this belief.
As a "mirror," the Gohonzon could be said to perform a dual function. While it reflects and awakens us to the limitless richness and potential of our inner life, it also, in provoking introspection, helps us confront the bare reality of our life at that moment in time.
Regardless of our religious beliefs, the success of any effort to guide our life toward fulfillment and value depends largely on an ability to honestly and courageously look within--to both confront the demons of our shadow and to seek out within our own lives those qualities with which we have invested our saints and idols. It seems that now, more than ever, our collective survival depends on our ability to carry this out.
(from sgi.org)
Lectures on the Hoben and Juryo Chapters of the Lotus Sutra (17)
Lectures on the Hoben and Juryo Chapters of the Lotus Sutra (17)
Lectures on the Hoben and Juryo Chapters of the Lotus Sutra
by SGI President Daisaku Ikeda
All People Are Buddhas
Niji butsu go. Sho bo-satsu gyu. Issai daishu. Sho zen-nanshi. Nyoto to shinge. Nyorai jotai shi go. Bu go daishu. Nyoto to shinge. Nyorai jotai shi go. U bu go. Sho daishu. Nyoto to shinge. Nyorai jotai shi go. Zeji bo-satsu daishu. Mi-roku i shu. Gassho byaku butsu gon. Seson. Yui gan ses^shi. Gato to shinju butsu-go. Nyo ze san byaku i. Bu gon. Yui gan ses^shi. Gato to shinju butsu-go. Niji seson. Chi sho bo-satsu. San sho fu shi. Ni go shi gon. Nyoto tai cho. Nyorai hi-mitsu. Jinzu shi riki
At that time the Buddha spoke to the bodhisattvas and all the great assembly: "Good men, you must believe and understand the truthful words of the Thus Come One." And again he said to the great assembly: "You must believe and understand the truthful words of the Thus Come One." And once more he said to the great assembly: "You must believe and understand the truthful words of the Thus Come One."
At that time the bodhisattvas and the great assembly, with Maitreya as their leader, pressed their palms together and addressed the Buddha, saying: "World-Honored One, we beg you to explain. We will believe and accept the Buddha's words." They spoke in this manner three times, and then said once more: "We beg you to explain it. We will believe and accept the Buddha's words."
At that time the World-Honored One, seeing that the bodhisattvas repeated their request three times and more, spoke to them, saying: "You must listen carefully and hear of the Thus Come One's secret and his transcendental powers." (Lotus Sutra, pp. 224 - 225)1
On the Title
What associations or meanings have the words Myoho-renge-kyo Nyorai Juryo-hon had for those who, since ancient times, read and recited the Lotus Sutra?
Many people doubtless have read through them casually, unaware of their having any special significance. On the other hand, more than a few have passionately engaged in abstract debate on the meaning of the chapter's title. And among these, extremely rare individuals such as T'ien-t'ai of China have correctly grasped the content of the "Life Span" chapter and explained its title on that basis.
However, in all of history, no one has ever read the title of the "Life Span" chapter with the clarity of Nichiren Daishonin.
The Daishonin says: "The title of this chapter deals with an important matter that concerns Nichiren himself. This is the transmission described in the 'Supernatural Powers' chapter" (Gosho Zenshu, p. 752). Only the Daishonin could read the title of the "Life Span" chapter as "dealing with an important matter that concerns Nichiren himself." And this matter, he says, is closely related to the transmission described in "Supernatural Powers of the Thus Come One," the 21st chapter of the Lotus Sutra.
In the "Supernatural Powers" chapter, Shakyamuni entrusts Bodhisattva Superior Practices (Jpn Jogyo) and the other Bodhisattvas of the Earth with the task of propagating the Lotus Sutra after his death.
And the essence of the teaching entrusted to the Bodhisattvas of the Earth that can lead all people in the Latter Day to enlightenment is the law of Nam-myoho-renge-kyo - the great law of time without beginning - implicit in the depths of the "Life Span" chapter.
Nichiren Daishonin possessed Nam-myoho-renge-kyo in his own life. And, as the reincarnation of Bodhisattva Superior Practices, he took the first step to spread the Mystic Law for the people of the Latter Day.
That's why the Daishonin says that the title of the "Life Span" chapter "deals with an important matter that concerns Nichiren himself."
The title of the "Life Span" chapter also indicates the benefit of Nam-myoho-renge-kyo. On this matter, there are a few points that I'd like to mention.
The words nyorai juryo in the chapter's title literally mean to fathom the Thus Come One's life span. To fathom the length of the Buddha's life span is also to fathom the vastness of the benefit accumulated by the Buddha. That's because the longer the Buddha's life span, the more people he can lead to happiness and hence, the greater his benefit.
Accordingly, T'ien-t'ai says that the term juryo ("fathom the life span") means to measure and elucidate the benefit. In other words, it means to sound out and clarify the benefits of various Thus Come Ones.
According to T'ien-t'ai, the benefit of the Buddha specifically consists of the Buddha's three bodies or enlightened properties: the Dharma body or property of the Law (the truth to which the Buddha is enlightened), the bliss body or property of wisdom (the wisdom the Buddha has attained), and the manifested body or property of action (the physical form in which the Buddha appears in this world and his compassionate actions). And he clarifies that the true Buddha - who dwells in this world eternally and possesses the virtue of these three properties - is Shakyamuni who attained enlightenment in the remote past of gohyaku-jintengo.
By contrast, from the standpoint of the Daishonin's Buddhism, the fundamental source of the benefit of the eternal Buddha endowed with the three enlightened properties is Nam-myoho-renge-kyo. The benefit of the Buddha who attained enlightenment in the remote past derives from Nam-myoho-renge-kyo.
Therefore, the Daishonin indicates that the title of the "Life Span" chapter should be read "Life Span of the Nam-myoho-renge-kyo Thus Come One" (Gosho Zenshu, p. 752).
President Toda stressed: "The addition - of the [Sanskrit] word nam completely changes the meaning of 'Thus Come One."' When we read the title as Nam-myoho-renge-kyo Nyorai Juryo, it means to fathom the benefit of the "Nam-myoho-renge-kyo Thus Come One"; that is, of the Buddha implicit in the depths of the chapter.
Because the Daishonin himself is the Nam-myoho-renge-kyo Thus Come One, he says that the title "deals with an important matter that concerns Nichiren himself."
This Buddha implicit in the chapter is said to be eternally endowed with the three bodies. "Eternally endowed" means originally and naturally possessing. The Daishonin says: "'Eternally endowed with the three bodies' refers to the votary of the Lotus Sutra in the Latter Day of the Law. The title of honor for one eternally endowed with the three bodies is Nam-myoho-renge-kyo" (Ibid.).
He also says: "'Thus Come One' refers to all living beings. More specifically, it refers to the disciples and lay followers of Nichiren" (Ibid.). If we earnestly chant Nam-myoho-renge-kyo, then, he says, "in instant after instant there will arise in us the three bodies with which we are eternally endowed" (Ibid., p. 790).
How wondrous this is! We can each manifest and sound out the benefit of the law of Nam-myoho-renge-kyo implicit in the "Life Span" chapter.
From the standpoint of the Daishonin's Buddhism, the "Life Span" chapter sounds out and praises the immeasurable benefit that we who base our lives on the Mystic Law possess. Accordingly, from this perspective, the chapter's title radiates the brilliant light of the Buddhism of the people.
(to be continued)
Lectures on the Hoben and Juryo Chapters of the Lotus Sutra (17)
Lectures on the Hoben and Juryo Chapters of the Lotus Sutra
by SGI President Daisaku Ikeda
All People Are Buddhas
Niji butsu go. Sho bo-satsu gyu. Issai daishu. Sho zen-nanshi. Nyoto to shinge. Nyorai jotai shi go. Bu go daishu. Nyoto to shinge. Nyorai jotai shi go. U bu go. Sho daishu. Nyoto to shinge. Nyorai jotai shi go. Zeji bo-satsu daishu. Mi-roku i shu. Gassho byaku butsu gon. Seson. Yui gan ses^shi. Gato to shinju butsu-go. Nyo ze san byaku i. Bu gon. Yui gan ses^shi. Gato to shinju butsu-go. Niji seson. Chi sho bo-satsu. San sho fu shi. Ni go shi gon. Nyoto tai cho. Nyorai hi-mitsu. Jinzu shi riki
At that time the Buddha spoke to the bodhisattvas and all the great assembly: "Good men, you must believe and understand the truthful words of the Thus Come One." And again he said to the great assembly: "You must believe and understand the truthful words of the Thus Come One." And once more he said to the great assembly: "You must believe and understand the truthful words of the Thus Come One."
At that time the bodhisattvas and the great assembly, with Maitreya as their leader, pressed their palms together and addressed the Buddha, saying: "World-Honored One, we beg you to explain. We will believe and accept the Buddha's words." They spoke in this manner three times, and then said once more: "We beg you to explain it. We will believe and accept the Buddha's words."
At that time the World-Honored One, seeing that the bodhisattvas repeated their request three times and more, spoke to them, saying: "You must listen carefully and hear of the Thus Come One's secret and his transcendental powers." (Lotus Sutra, pp. 224 - 225)1
On the Title
What associations or meanings have the words Myoho-renge-kyo Nyorai Juryo-hon had for those who, since ancient times, read and recited the Lotus Sutra?
Many people doubtless have read through them casually, unaware of their having any special significance. On the other hand, more than a few have passionately engaged in abstract debate on the meaning of the chapter's title. And among these, extremely rare individuals such as T'ien-t'ai of China have correctly grasped the content of the "Life Span" chapter and explained its title on that basis.
However, in all of history, no one has ever read the title of the "Life Span" chapter with the clarity of Nichiren Daishonin.
The Daishonin says: "The title of this chapter deals with an important matter that concerns Nichiren himself. This is the transmission described in the 'Supernatural Powers' chapter" (Gosho Zenshu, p. 752). Only the Daishonin could read the title of the "Life Span" chapter as "dealing with an important matter that concerns Nichiren himself." And this matter, he says, is closely related to the transmission described in "Supernatural Powers of the Thus Come One," the 21st chapter of the Lotus Sutra.
In the "Supernatural Powers" chapter, Shakyamuni entrusts Bodhisattva Superior Practices (Jpn Jogyo) and the other Bodhisattvas of the Earth with the task of propagating the Lotus Sutra after his death.
And the essence of the teaching entrusted to the Bodhisattvas of the Earth that can lead all people in the Latter Day to enlightenment is the law of Nam-myoho-renge-kyo - the great law of time without beginning - implicit in the depths of the "Life Span" chapter.
Nichiren Daishonin possessed Nam-myoho-renge-kyo in his own life. And, as the reincarnation of Bodhisattva Superior Practices, he took the first step to spread the Mystic Law for the people of the Latter Day.
That's why the Daishonin says that the title of the "Life Span" chapter "deals with an important matter that concerns Nichiren himself."
The title of the "Life Span" chapter also indicates the benefit of Nam-myoho-renge-kyo. On this matter, there are a few points that I'd like to mention.
The words nyorai juryo in the chapter's title literally mean to fathom the Thus Come One's life span. To fathom the length of the Buddha's life span is also to fathom the vastness of the benefit accumulated by the Buddha. That's because the longer the Buddha's life span, the more people he can lead to happiness and hence, the greater his benefit.
Accordingly, T'ien-t'ai says that the term juryo ("fathom the life span") means to measure and elucidate the benefit. In other words, it means to sound out and clarify the benefits of various Thus Come Ones.
According to T'ien-t'ai, the benefit of the Buddha specifically consists of the Buddha's three bodies or enlightened properties: the Dharma body or property of the Law (the truth to which the Buddha is enlightened), the bliss body or property of wisdom (the wisdom the Buddha has attained), and the manifested body or property of action (the physical form in which the Buddha appears in this world and his compassionate actions). And he clarifies that the true Buddha - who dwells in this world eternally and possesses the virtue of these three properties - is Shakyamuni who attained enlightenment in the remote past of gohyaku-jintengo.
By contrast, from the standpoint of the Daishonin's Buddhism, the fundamental source of the benefit of the eternal Buddha endowed with the three enlightened properties is Nam-myoho-renge-kyo. The benefit of the Buddha who attained enlightenment in the remote past derives from Nam-myoho-renge-kyo.
Therefore, the Daishonin indicates that the title of the "Life Span" chapter should be read "Life Span of the Nam-myoho-renge-kyo Thus Come One" (Gosho Zenshu, p. 752).
President Toda stressed: "The addition - of the [Sanskrit] word nam completely changes the meaning of 'Thus Come One."' When we read the title as Nam-myoho-renge-kyo Nyorai Juryo, it means to fathom the benefit of the "Nam-myoho-renge-kyo Thus Come One"; that is, of the Buddha implicit in the depths of the chapter.
Because the Daishonin himself is the Nam-myoho-renge-kyo Thus Come One, he says that the title "deals with an important matter that concerns Nichiren himself."
This Buddha implicit in the chapter is said to be eternally endowed with the three bodies. "Eternally endowed" means originally and naturally possessing. The Daishonin says: "'Eternally endowed with the three bodies' refers to the votary of the Lotus Sutra in the Latter Day of the Law. The title of honor for one eternally endowed with the three bodies is Nam-myoho-renge-kyo" (Ibid.).
He also says: "'Thus Come One' refers to all living beings. More specifically, it refers to the disciples and lay followers of Nichiren" (Ibid.). If we earnestly chant Nam-myoho-renge-kyo, then, he says, "in instant after instant there will arise in us the three bodies with which we are eternally endowed" (Ibid., p. 790).
How wondrous this is! We can each manifest and sound out the benefit of the law of Nam-myoho-renge-kyo implicit in the "Life Span" chapter.
From the standpoint of the Daishonin's Buddhism, the "Life Span" chapter sounds out and praises the immeasurable benefit that we who base our lives on the Mystic Law possess. Accordingly, from this perspective, the chapter's title radiates the brilliant light of the Buddhism of the people.
(to be continued)
(continued)
(continued)
Each Day We Reaffirm Our Vow To Propagate the Law
Let us now begin our study of the "Life Span" chapter, the very foundation of the Buddha's teachings.
The chapter begins, "At that time...." The "Expedient Means" chapter also begins in this way. But in "Life Span," the words carry still greater significance.
Namely, they refer to the "time" when the Buddha finally is going to expound the fundamental law of the essential teaching. In other words, the "time" when all people can eradicate fundamental darkness from their lives - the fundamental source of illusion that even highly advanced bodhisattvas such as Maitreya could not easily overcome - has arrived.
Moreover, the expression "at that time" in the "Life Span" chapter points to the time after Shakyamuni's passing. And it is for those living after the Buddha's passing that Maitreya beseeches Shakyamuni to expound his teaching.
The "time" has at last arrived when Shakyamuni will reveal the fundamental teaching that will illuminate the lives of all people in the world after his passing. That is the "time" to which these words refer. And that's why the chapter opens with a depiction of the solemn drama of the oneness of mentor and disciple.
At that time, the Buddha says, "You must believe and understand the truthful words of the Thus Come One." He repeats this statement three times. "Truthful words" are those that directly express the truth to which the Buddha is enlightened. To put it another way, he says he will explain his enlightenment directly, abandoning all expedient means. Therefore, he urges that they receive this teaching with faith. This is the mentor's cry of the spirit, his wholehearted appeal to his disciples.
At that time, his disciples beg him to expound it, saying: "We will believe and accept the Buddha's words." The disciples thus earnestly entreat him three times to reveal his teaching. Then they do so yet again. The Buddha understands that nothing can stand in the way of their earnest desire to know the truth.
At that time, the mentor begins to expound the teaching never before known, saying: "You must listen carefully and hear of the Thus Come One's secret and his transcendental powers."
The Disciple Seeks the Mentors Fundamental Teaching
Many sutras describe the drama of the disciples entreating the Buddha three times to expound his teaching. Immediately after Shakyamuni attained the Way, while he vacillated over whether he should begin preaching, Brahma (Jpn Bonten) implored him three times to expound the Law. Similarly, in "Expedient Means," he begins to teach the replacement of the three vehicles with the one vehicle only after Shariputra has made three sincere entreaties.
Traditionally, three rounds of entreaty indicate that an important teaching is about to be expounded, and point to the Buddha's profound determination that this teaching should be spread.
In the case of the "Life Span" chapter, however, it does not end with only three entreaties. The disciples' seeking spirit, like a torrent, truly knows no bounds. In response, the Buddha begins to expound the supreme teaching.
The fact that the disciples entreat the Buddha to expound his teaching a fourth time indicates that the teaching of the "Life Span" chapter far exceeds the Buddha's other teachings. At the same time, it also suggests that the disciples' determination was so profound as to move the heart of the mentor.
The repetition of the phrase "at that time" to mark the developments in the exhortation and response between the Buddha and his disciples at the outset of "Life Span" also conveys a heightening spiritual unity of mentor and disciple. The "time" of the "Life Span" chapter is the moment when mentor and disciple become one in mind. It is the time of the oneness of mentor and disciple.
At that "time," there is a perfect concordance between the mercy of the mentor and the determination of the disciples, the wisdom of the mentor and the earnestness of the disciples, the expectations of the mentor and the growth of the disciples. This "time" of perfect unity of mentor and disciple is the time when a broad path is opened up for the salvation of all human beings throughout the eternal future.
Based on this pattern of question and response in the "Life Span" chapter, in the Gosho 'The True Object of Worship" [which is written in a question - and - answer format], it is only after the hypothetical questioner has persisted in asking the same key question four times that Nichiren Daishonin clarifies the nature of the true object of worship for the entire world (cf., MW-1, 77-80). Thus, from the standpoint of the Daishonin's Buddhism, it could be said that in this passage at the opening of the "Life Span" chapter the original Buddha, Nichiren Daishonin, is admonishing his disciples to believe in and accept and to practice the Buddha's "truthful words" Nam-myoho-renge-kyo.
When we recite this passage during gongyo each morning and evening, we are in effect vowing to advance kosen-rufu in accord with the spirit of the original Buddha. Every day we pledge to the Daishonin, 'Without fail, I will believe in and spread the teaching of Nichiren Daishonin and help lead all people to enlightenment." A person of seeking spirit, of ardent vows, is a true disciple. Ours is a practice of boundless seeking spirit. We dedicate our lives to our vow to fulfill our missions in this lifetime.
The original Buddha solemnly watches over all of our efforts in faith and our actions for kosen-rufu. And he praises us most highly and protects us.
Those who live based on boundless seeking spirit and resolute vows never become deadlocked. This is the path of infinite advance. Always together with the Daishonin and always basing ourselves on the Gohonzon, we live out our lives along this path of absolute peace of mind.
Notes:
1. Ed. Note: All quotations from the Lotus Sutra are from: The Lotus Sutra, tran. Burton Watson (New York: Columbia University Press, 1993). All citations from this work will be given in the text and abbreviated as follows: LS followed by the chapter number, and then the page number.
(continued)
Each Day We Reaffirm Our Vow To Propagate the Law
Let us now begin our study of the "Life Span" chapter, the very foundation of the Buddha's teachings.
The chapter begins, "At that time...." The "Expedient Means" chapter also begins in this way. But in "Life Span," the words carry still greater significance.
Namely, they refer to the "time" when the Buddha finally is going to expound the fundamental law of the essential teaching. In other words, the "time" when all people can eradicate fundamental darkness from their lives - the fundamental source of illusion that even highly advanced bodhisattvas such as Maitreya could not easily overcome - has arrived.
Moreover, the expression "at that time" in the "Life Span" chapter points to the time after Shakyamuni's passing. And it is for those living after the Buddha's passing that Maitreya beseeches Shakyamuni to expound his teaching.
The "time" has at last arrived when Shakyamuni will reveal the fundamental teaching that will illuminate the lives of all people in the world after his passing. That is the "time" to which these words refer. And that's why the chapter opens with a depiction of the solemn drama of the oneness of mentor and disciple.
At that time, the Buddha says, "You must believe and understand the truthful words of the Thus Come One." He repeats this statement three times. "Truthful words" are those that directly express the truth to which the Buddha is enlightened. To put it another way, he says he will explain his enlightenment directly, abandoning all expedient means. Therefore, he urges that they receive this teaching with faith. This is the mentor's cry of the spirit, his wholehearted appeal to his disciples.
At that time, his disciples beg him to expound it, saying: "We will believe and accept the Buddha's words." The disciples thus earnestly entreat him three times to reveal his teaching. Then they do so yet again. The Buddha understands that nothing can stand in the way of their earnest desire to know the truth.
At that time, the mentor begins to expound the teaching never before known, saying: "You must listen carefully and hear of the Thus Come One's secret and his transcendental powers."
The Disciple Seeks the Mentors Fundamental Teaching
Many sutras describe the drama of the disciples entreating the Buddha three times to expound his teaching. Immediately after Shakyamuni attained the Way, while he vacillated over whether he should begin preaching, Brahma (Jpn Bonten) implored him three times to expound the Law. Similarly, in "Expedient Means," he begins to teach the replacement of the three vehicles with the one vehicle only after Shariputra has made three sincere entreaties.
Traditionally, three rounds of entreaty indicate that an important teaching is about to be expounded, and point to the Buddha's profound determination that this teaching should be spread.
In the case of the "Life Span" chapter, however, it does not end with only three entreaties. The disciples' seeking spirit, like a torrent, truly knows no bounds. In response, the Buddha begins to expound the supreme teaching.
The fact that the disciples entreat the Buddha to expound his teaching a fourth time indicates that the teaching of the "Life Span" chapter far exceeds the Buddha's other teachings. At the same time, it also suggests that the disciples' determination was so profound as to move the heart of the mentor.
The repetition of the phrase "at that time" to mark the developments in the exhortation and response between the Buddha and his disciples at the outset of "Life Span" also conveys a heightening spiritual unity of mentor and disciple. The "time" of the "Life Span" chapter is the moment when mentor and disciple become one in mind. It is the time of the oneness of mentor and disciple.
At that "time," there is a perfect concordance between the mercy of the mentor and the determination of the disciples, the wisdom of the mentor and the earnestness of the disciples, the expectations of the mentor and the growth of the disciples. This "time" of perfect unity of mentor and disciple is the time when a broad path is opened up for the salvation of all human beings throughout the eternal future.
Based on this pattern of question and response in the "Life Span" chapter, in the Gosho 'The True Object of Worship" [which is written in a question - and - answer format], it is only after the hypothetical questioner has persisted in asking the same key question four times that Nichiren Daishonin clarifies the nature of the true object of worship for the entire world (cf., MW-1, 77-80). Thus, from the standpoint of the Daishonin's Buddhism, it could be said that in this passage at the opening of the "Life Span" chapter the original Buddha, Nichiren Daishonin, is admonishing his disciples to believe in and accept and to practice the Buddha's "truthful words" Nam-myoho-renge-kyo.
When we recite this passage during gongyo each morning and evening, we are in effect vowing to advance kosen-rufu in accord with the spirit of the original Buddha. Every day we pledge to the Daishonin, 'Without fail, I will believe in and spread the teaching of Nichiren Daishonin and help lead all people to enlightenment." A person of seeking spirit, of ardent vows, is a true disciple. Ours is a practice of boundless seeking spirit. We dedicate our lives to our vow to fulfill our missions in this lifetime.
The original Buddha solemnly watches over all of our efforts in faith and our actions for kosen-rufu. And he praises us most highly and protects us.
Those who live based on boundless seeking spirit and resolute vows never become deadlocked. This is the path of infinite advance. Always together with the Daishonin and always basing ourselves on the Gohonzon, we live out our lives along this path of absolute peace of mind.
Notes:
1. Ed. Note: All quotations from the Lotus Sutra are from: The Lotus Sutra, tran. Burton Watson (New York: Columbia University Press, 1993). All citations from this work will be given in the text and abbreviated as follows: LS followed by the chapter number, and then the page number.
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