Chanting Growers Group

[PassTheDoobie]

Lectures on the Hoben and Juryo Chapters of the Lotus Sutra (43)

Lectures on the Hoben and Juryo Chapters of the Lotus Sutra (43)

Lectures on the Hoben and Juryo Chapters of the Lotus Sutra
by SGI President Daisaku Ikeda

Great Benefit Comes From Practicing Honestly and Uprightly

Sho u shu ku-doku. Nyuwa shichi-jiki sha. Sokkai ken gashin. Zai shi ni seppo. Waku-ji i shi shu. Setsu butsu ju muryo. Ku nai ken bussha. I setsu butsu nan chi.

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. (LS16, 231)

Gentle and Peaceful' Means Having an Open Mind

The passage we studied last time (March 15 World Tribune) describes how human beings befuddled with illusion see the world around them as filled with suffering and engulfed in an all consuming fire.

The above passage teaches that by steadfastly maintaining honest and upright faith we can receive the great benefit of the Mystic Law. It indicates that those who have accumulated benefit and who are gentle, peaceful and honest can see the Buddha expounding the Law for people's happiness.

"Gentle and peaceful" means possessing an open mind free of all obstinacy or narrow-mindedness. This is not by any means to say weak-kneed. It is the spirit to see the truth exactly as it is, without being swayed by prejudice, bias, appearances and the like.

"Honest and upright," as these words suggest, means an attitude of directly approaching and seeking out that which is good and great.

The eternal Buddha is visible to those who are "gentle, peaceful, honest and upright." The Buddha's life is eternal and indestructible. Those whose minds are gentle, peaceful and upright can continuously live with a sense of absolute peace of mind in being together with the Buddha. And those who are always with the Buddha will be liberated from loneliness and impatience, anxiety and despair. They can abide in a state of eternal happiness.

For us, "gentle, peaceful, honest and upright" refers to our attitude of faith in the Gohonzon. From a literal standpoint, to "practice meritorious ways" means to accumulate benefit by carrying out various Buddhist practices. But our practice is none other than the practice of chanting daimoku to the Gohonzon for ourselves and others.

Nichiren Daishonin says that "the five characters of Myoho-renge-kyo, the heart of the essential teaching of the Lotus Sutra, contain all the benefits amassed by the beneficial practices and meritorious deeds of all the Buddhas throughout the past, present and future" (The Major Writings of Nichiren Daishonin, vol. 4, p. l 29). Chanting daimoku confers the ultimate benefit and is the wellspring of all benefit.

Accordingly, this sutra passage teaches that we should always chant the Mystic Law with a pure and earnest seeking mind toward the Gohonzon. When we possess such sincere faith, a life state identical to that of the eternal Buddha manifests within us. An open and upright mind connects us directly with the life of the Buddha.

In the above passage, this is explained by the lines, "all of them will see me / here in person, preaching the Law." The Buddha is always here preaching the Law. In other words, at all times we can live embraced by the Buddha's compassion and in perfect accord with the Buddha's wisdom.

When we base ourselves on the great conviction that we are always together with the Gohonzon, that we are always together with the Daishonin, we are fearless. When something happens, we calmly challenge the situation, fully exercising our wisdom and all the while chanting daimoku. By doing so, we cannot fail to be protected; we are certain to realize a life of victory.

Also, "all of them will see me / here in person" indicates the principles of the mutual possession of the ten worlds and ichinen sanzen, that a life-moment possesses 3,000 realms. The beings of the nine worlds perceive and are embraced by the world of Buddhahood. In other words, the nine worlds are endowed with the world of Buddhahood, and the world of Buddhahood is endowed with the nine worlds.

In the "Record of the Orally Transmitted Teachings," Nichiren Daishonin says:
The revelations in the "Life Span" chapter make clear that 'all of them will see me / here in person' indicates the principle of ichinen sanzen. Now Nichiren and his followers who chant Nam-myoho-renge-kyo are the very persons to whom this refers. (Gosho Zenshu, p. 757)

This Gosho passage refers to "Nichiren and his followers who chant Nam-myoho-renge-kyo." Certainly the members of the SGI are carrying through with "gentle, peaceful, honest and upright" faith just as the Daishonin teaches. The SGI is a gathering of "those who practice meritorious ways, / who are gentle, peaceful, honest and upright." It is a body dedicated to accomplishing the Buddha's will and decree, whose members honestly put the Buddha's spirit into practice.

The SGI therefore abounds with the power of the Mystic Law and the strength of justice. The Daishonin says, "When the lion king... roars; the hundred cubs will then feel emboldened" (MW5, 288). Daimoku is the lion's roar. We are a gathering of lions.

Our benefits from exerting ourselves for kosen-rufu is immense. Our efforts are definitely known to the Gohonzon. As long as we possess the roar of the lion, the SGI is certain to prosper and develop eternally.

The next part, "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," reveals the Buddha's immense wisdom to save people on the most fundamental level. From the standpoint of Nichiren Daishonin's Buddhism, it indicates the great power of the Gohonzon.

Josei Toda, the second Soka Gakkai president, said, "When we read this passage with a clear understanding, we develop great confidence in our own lives.

While to those "peaceful, honest and upright," Shakyamuni reveals that the Buddha's life is infinite, to those who see the Buddha only after much time has elapsed, he teaches that the Buddha is difficult to meet. The Buddha always exists, but he is rarely encountered. While seemingly contradictory, this, as I have previously noted, is the main theme of the jigage, or verse section, of the "Life Span" chapter.

If Shakyamuni were to say only that the Buddha always exists, then people would come to depend entirely on the Buddha --- an outcome inconsistent with Buddhism, whose purpose is to enable all people to become Buddhas.

The Buddha wants people to become self-reliant. He wants them to develop the state of Buddhahood in their own lives. This is the Buddha's wish. And so, as the ultimate expedient means, the Buddha appears to enter extinction. He thereby causes people to sense that the Buddha is difficult to encounter and arouses in them a seeking mind.

Fundamental salvation can only be achieved by perceiving the eternity of one's own life. And this sutra passage reveals the Buddha's skillful and wise way of preaching to induce such a realization. Just saying that the Buddha's life is eternal is mere idealism. What this implies from the standpoint of the Daishonin's Buddhism is that our own lives are eternal. The important thing is that we --- now, in our present lives --- become profoundly aware of this.

To lead all people of the Latter Day of the Law to enlightenment, the Daishonin manifested his own eternal life in the form of the Gohonzon. From the standpoint of the Daishonin's teaching, this is the meaning of "I describe the Buddha's life span as immeasurable."

With "gentle, peaceful, honest and upright" faith, we worship the Gohonzon as the manifestation of the Daishonin's supreme life. When we possess such faith, such seeking mind, we can see the Gohonzon, the life of the Daishonin, in our own lives. And we can profoundly sense the eternal and indestructible benefit we possess. Unless we arouse a mind of faith, we cannot truly see the Gohonzon. This is the implicit meaning of "I explain how difficult it is to meet the Buddha."

President Toda explained: "We are taught that our lives are eternal. But when we truly understand the meaning of eternal, we realize that our present existence in this world is what is important. We must not waste our lives. That's why we chant daimoku and carry out the practice of propagation."

Because our lives are truly eternal, the present moment is precious. Neglecting this existence means neglecting our lives eternally. It is always the case that our actions "from now on" matter a great deal.

Our lives are eternal and endowed with indelible nobility, as is the life of the Buddha. The ten worlds all exist in our lives and minds at each moment. We have infinite potential. This is the fundamental spirit of Buddhism, which places high value on the present, and is the basis for the idea of life's sanctity.

To Advance Bathed in the Great Light of the Gohonzon

Ca chi-riki nyo ze. Eko sho muryo. Jumyo mushu ko. Ku shugo sho toku. Nyoto u chi sha. Motto shi sho gi. To dan ryo yo jin. Butsu-go jippuko.

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. (LS16, 231)

This passage describes the Buddha's boundless wisdom that, like the spring sunshine, rejuvenates and nourishes all life. Spring causes a full-fledged explosion of life --- of beautiful flowers and fresh young leaves, which, bathed in the great light of the sun, manifest such unreserved vibrancy that they seem to be vying to outdo each other. In the same way, the great light of the Buddha's wisdom shines on and nourishes the bud of Buddhahood in the lives of all people.

As in the previous section, "Such is the power of my wisdom" describes how the Buddha uses his wisdom to skillfully lead people to attain Buddhahood, by sometimes preaching the truth and sometimes employing expedient means.

The Buddha's wisdom is limitless and therefore "its sagacious beams shine without measure." The light of the Buddha's wisdom dispels the darkness in the lives of countless people, the darkness in the world. The great light of the benefit of the Gohonzon shines upon all people eternally --- transcending life and death --- and throughout the universe.

"This life span of countless kalpas" refers to the Buddha's eternal life. The Buddha's life of infinite wisdom and compassion is eternal. The Buddha's great wish is for all people to possess the light of this wisdom and recognize the infinite span of their lives. Daily we encourage people to become happy --- and to do so through their own efforts.

All people are different. Life is complicated. We worry about how to encourage each person in light of his or her unique circumstances. And while making strenuous efforts each day, we continue giving people courage and hope. Nothing is more praiseworthy. We are leading truly noble and mystic lives. Each day, we manifest boundless wisdom and illuminate the lives of friends with the light of hope.

In this sense, "its sagacious beams shine without measure. / This life span of countless kalpas" refers to us, "doctors of humanity," who illuminate a confused society with sun-like life states. These lines could also be said to express the noble function of our lives in receiving tremendous life force from the Gohonzon and sending out to people a continuous stream of happiness.

'The Buddha's Words Are True, Not False'

The Buddha's limitless life was "gained as the result of lengthy practice." Literally, Shakyamuni is saying that he acquired his life span as the result of Buddhist practice over a long period of time. This corresponds to the passage in the earlier, prose section of the chapter, "originally I practiced the bodhisattva way, and the life span that I acquired then..." (LS16, 227).

But, as President Toda said, "In terms of the implicit meaning, it is not something that was attained as a result of practicing for a long time, but something originally possessed and eternal, something innate in life." In other words, each of us originally possesses a life identical to the eternal Buddha's.

Shakyamuni further proclaims: "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 saying we should be confident that the Buddha's eternal and undying life exists within us.

You must "entertain no doubts on this point!" These are strong words, the words of someone speaking wholly in earnest; they are vigorous. At the same time, they overflow with mercy. The Buddha is a person without falsehood, a person of truth. And his true disciples are honest and upright.

The Buddha is upright. He is earnest. Disciples who follow the Buddha directly, uprightly and without any distortion or hesitation can manifest the Buddha's boundless wisdom and life force as their own. There is absolutely no doubt about this --- so the Buddha assures us in this passage. How truly fortunate we are!

 

[rastamonunika]

I kno that this may be a chanting group for supporting our lovely children with the sound of our voices and the power of our energy, but does anyone bless their water as well> give it thanks and praise for the majik it creates? just a thought. . . . much love for you all

peace and love
ras UnIka

 

[BushyOldGrower]

Glad to see that all is well here. Personally my wife and I find chanting satisfying and powerful in our lives. A great task or two have been completed for us and my son has made some changes so that he is no longer involved with the cannabiz.

He tells me that he is bowing 10 times a day and I know that he studies far more diligently than myself. My mind is muddled by all the years of pot smoking and the beginnings of senility. To me the folly of ever seeking fame seems clearer the more it happens to me.

My hope is that my son can achieve insight and wisdom. In reading over the last couple pages I wondered if jesus really had all that agenda and if rosen kufu isnt the same. I know many see things differently than I do but perhaps my thoughts are in error. As Tom stated, "some think they know something" and I am not a good student.

In my family it is known that you can't tell us anything. I am probably to old and egotistic to change much but chanting seems to help some. Perhaps it is time for me to be humble. BOG

 

[Babbabud]

To be warm you must first be naked

 

[Babbabud]

We love you BOG, come back soon ok?

 

[PassTheDoobie]

All we all need to do is keep caring about each other as we all keep chanting and thereby attacking delusion in our perspectives of life. As you have said many times my friend Mr. BOG, we will all be OK. If you and Mrs. BOG are chanting, that’s all that matters frankly! Just my know-it-all opinion, but I have lots of experience to back that up. We will all be OK! We are entitled to have an opinion. Just seek the Daishonin’s as a point of reference as often as possible, is all I am saying here.

Much love to all!

 

[Babbabud]

Well after all any words that have ever been exchanged here have all been about caring anyways

 

[Guest]

yo rastaman. When we observe the true aspect of all phenomena is nam myoho renge kyo, the water is blessed thorough our understanding of the Mystic Law flowing throughout all life equally.

It is like Nichiren said, we give the Buddha life and not the other way around. When we see life in this manner the water blesses us and not the other way around.

My thought for the day. When we embrace the attitudes and opinions of others, we gain the understanding of other's. In turn they gain understanding of us, through our understanding of them.

The Law of Cause and Effect at work in daily life. Let's embrace the opinion's of someone we do not understand yet, to appreciate their life more.

Avid

 

[PassTheDoobie]

Lectures on the Hoben and Juryo Chapters of the Lotus Sutra (44)

Lectures on the Hoben and Juryo Chapters of the Lotus Sutra (44)

Lectures on the Hoben and Juryo Chapters of the Lotus Sutra
by SGI President Daisaku Ikeda

The Buddha -- A Person of Action With gaze Fixed on Humankind

Nyo i zen hoben. I ji o shi ko. Jitsu zai ni gon shi. Mu no sekkomo. Ga yaku i se bu. Ku sho kugen sha.

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. (LS16, 231)

The jigage, or verse section of the "Life Span of the Thus Come One" (16th) chapter, communicates the essence of the Buddha's eternal life through the resonance of a beautiful poem. From a philosophical standpoint, the "Life Span" chapter is replete with important principles, as distilled in the studies of T'ien-t'ai of China and others, but rather than expounding these principles directly, Shakyamuni sought to communicate them to people's hearts more profoundly and abundantly by committing them to resonant verse. He issues a cry from the heart, to the heart. Herein lies Shakyamuni's greatness.

Coming into contact with the pulse of the jigage, which embodies the essence of the Buddha's life state, those living on after Shakyamuni have without a doubt felt that they could hear his voice, the sound of his heart, across the great remove of time and space. Herein lies a very important part of why the Lotus Sutra has been widely loved and recited by people over the ages.

Leaders need to study poetry and possess a poetic spirit. Those lacking such a spirit will eventually lose touch with the people's hearts. Such leaders cannot change people's hearts, or truly lead others to happiness. . That is why I have repeatedly stressed this.

We now approach the close of the jigage. In this passage Shakyamuni vociferously reiterates the conclusion of the parable of the excellent physician and his sick children. To save his children who have drunk poison and lost their right minds, the father, the excellent physician, employs an expedient means: He has someone announce to the children that he has died, and so causes them to drink the medicine. But, as Shakyamuni says, "No one can say he speaks falsely."

He continues, "I am the father of this world, / saving those who suffer and are afflicted." In this way, Shakyamuni loudly proclaims that he is the "father" who leads all people to enlightenment. This is a grand declaration. The Buddha's mission is the great task of saving all people, on the most fundamental level, from the sufferings under which they labor.

What does "I am the father of this world" mean from the standpoint of the Daishonin's Buddhism? In the "Record of the Orally Transmitted Teachings," Nichiren Daishonin indicates that the jigage contains the virtues of sovereign, teacher and parent of the Buddha of the essential teaching: "This, my land, remains safe and tranquil" attests to the virtue of the sovereign; "constantly I have preached the Law, teaching, converting" attests to that of the teacher; and "I am the father of this world" attests to that of the parent.

In addition, Nichiren Daishonin declares, "Now Nichiren and his followers who chant Nam-myoho-renge-kyo are the fathers of all living beings, for we save them from the torments of the hell of incessant suffering" (Gosho Zenshu, p. 757-58).

In other words, Nichiren Daishonin and his disciples who chant and propagate the Mystic Law are the "parents" who lead all people to happiness. He says in effect: With this awareness, you must advance kosen-rufu carrying on my spirit. These are wonderful words-words of the greatest encouragement.

The Daishonin's "Record of the Orally Transmitted Teachings" clarifies that the Lotus Sutra is the great teaching for the salvation of all people of the Latter Day of the Law. With the "Record of the Orally Transmitted Teachings," Buddhism for the first time truly becomes a teaching for the happiness of the people, for all humankind.

It is easy to speak of acting in the interest of the world, of humankind or of peace. But who will earnestly undertake such action, even at the cost of their lives? Society is ruled by egoism and desire. There are all too many people with the attitude, "Ultimately, I'm the only one who counts." Who in such a society is steadfastly working for the happiness of all people, while enduring calumny and persecution at the hands of those beset with illusion?

It is Shakyamuni. It is Nichiren Daishonin. And it is the SGI members, who directly carry on the Buddha's spirit in the modern age. The SGI is the pillar of society and the sun itself. Many fine people in the world, while perhaps not embracing faith in the Mystic Law, are earnestly struggling for the good of humankind. Joining hands with such people of conscience, let us fulfill our great mission to save those "who suffer and are afflicted."

Incidentally, let us recall how the parable of the excellent physician and his sick children concludes. The children, believing their father to have died, in their sadness open their eyes and take the good medicine he has left for them --- and as a result are cured of the effects of the poison. Upon hearing this, the father returns and is happily reunited with his children. What does this closing scene signify?

It means that when people (the children) honestly believe in and uphold (drink) Shakyamuni's teaching (the good medicine), the Buddha (the excellent physician) appears in (returns to) their hearts.

From our standpoint, the parable describes the great benefit of practicing Buddhism, that if we carry through with strong faith in the Gohonzon, the life of the Buddha is certain to manifest within us. It is not a matter of something foreign suddenly appearing in our lives. Rather, the life of the Buddha that we originally possess wells forth. It is revived. Rediscovered. We experience a renaissance of life.

In lecturing on the passage "I am the father of this world, / saving those who suffer and are afflicted," President Toda said: We can take these to be the words of the Dai-Gohonzon --- "I" is the Daishonin, the Gohonzon --- promising to save people from all sufferings and afflictions. We need to be deeply cognizant of this promise when we read the jigage. The Gohonzon, beyond absolutely any doubt, leads those experiencing various worries and sufferings to happiness.

These words represent the solemn promise of the original Buddha. Therefore, whatever happens, it is enough that we merely continue advancing straight ahead with "gentle, peaceful, honest and upright" faith.

Then, our lives are certain to overflow with boundless life force, and we will develop the greater self --- a life state of complete and total fulfillment. With this confidence, together let us continue to joyfully advance.

The 'Way' Is the Lotus Sutra

I bonbu tendo. Jitsu zai ni gon metsu. I joken ga ko. Ni sho kyoshi shin. Ho-itsu jaku go-yoku. Da o aku-do chu. Ga jo chi shujo. Gyo do fu gyo do. Zui o sho ka do. I sesshuju ho.

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. (LS16, 231-32)

The point here regarding "befuddlement of ordinary people" is the same as that in previous sections. Namely, if people think that the Buddha is always present, they may come to be arrogant or grow dependent on him, and ultimately fall into the evil paths of existence owing to attachment to the five desires. In that scenario, they cannot possibly attain Buddhahood.

Therefore, as an expedient means, the Buddha explains that he will enter extinction. Out of his immense compassion, the Buddha always preaches the Law in such a way that enables people to grow and develop self-reliance.

"The befuddlement of ordinary people" are words that truly hit the mark in describing the subtleties of human psychology. In this we see the greatness of Kumarajiva's translation.

Although yearning to see the Buddha and attain salvation through the Buddha's teaching, people may become dependent on the Buddha and gradually be consumed and destroyed by their own inner weaknesses. As a result, they neglect their Buddhist practice and finally fall into the evil paths of existence. While fortunate enough to have met the Law existing eternally over past, present and future, blinded by immediate interests and desires they vacillate between believing and doubting.

President Toda said: "Those who doubt the Gohonzon because of a preoccupation with the mores of society have an upside-down view of the affairs of the world. Their view of life is similarly distorted; although life is eternal, they see only that there is death."

One can imagine how the Buddha, seeing deep into the highly unstable nature of the human heart, must have struggled to somehow raise people up to his enlightened life state.

The Daishonin writes to the Ikegami brothers and their wives: "Among those who believed at first, many later discarded their faith, fearing society's rejection. Among these are some who oppose me more furiously than those who slandered from the beginning" (The Major Writings of Nichiren Daishonin, vol. 1, p. 147).

He says that people who have succumbed to disbelief and abandoned their faith slander him even more vehemently than those who attacked him from the outset. This is a pattern typical of the befuddled.

To Shijo Kingo the Daishonin says, "Never let life's hardships disturb you" (MW-1, 161). The important thing is to advance cheerfully along the direct path to attaining Buddhahood, without being disturbed each time there is frivolous slander or name-calling; to construct a solid and unshakable self.

President Toda said, "Return to the common mortal of kuon ganjo." And he proudly referred to himself as a "fine common mortal." Let us always be "common mortals of the Mystic Law," magnanimous champions of humanity.

Next the passage says, "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." The Buddha always knows whether people are striving to excel in Buddhist practice, and expounds the Law freely employing appropriate means of leading them to enlightenment.

Regarding "which living beings / practice the way, and which do not," the "Record of the Orally Transmitted Teachings" reads, "Now Nichiren and his followers who chant Nam-myoho-renge-kyo are those who 'practice the way,' while those who do not chant are those who 'do not [practice the way] "' (Gosho Zenshu, p. 758). In the same place, he explains that the "way" indicates the Lotus Sutra.

President Toda interpreted this sutra passage as explaining the immense power of the Gohonzon:
Practicing the way means believing in and propagating faith in the Gohonzon. Not practicing the way means not doing so. The Gohonzon knows what people are doing and considers how best to save them, producing punishment or reward according to their stance. The Gohonzon does not frown upon people simply because they do not have faith, but contrives to lead them to happiness on that basis. This passage is saying that the Buddha definitely knows whether or not one is practicing the way.

Who is fighting hard? Who is slacking off? The Gohonzon knows everything about us, down to the very core of our being. We need simply continue advancing straight ahead, fully confident that the Gohonzon is watching over us.

This is the "way." We are advancing along the way called the Mystic Law. And the way of kosen-rufu, which lies in spreading faith in the Mystic Law throughout the world, is the unsurpassed way. It is the great way of happiness.

The resonant strains of the "Song of the Open Road" by the poet of the people, Walt Whitman, again come to mind. Whitman is our comrade in spirit:

Afoot and light-hearted I take to the open road,...
Henceforth I ask not good fortune, I myself am good fortune,...
Done with indoor complaints, libraries, querulous criticisms,
Strong and content I travel the open road.(1)

Whitman blasts "complaints, libraries, querulous criticisms." A poet knows well the nature of the world of human beings. He urges that we laugh off such low-level distractions.

Happiness does not lie somewhere else. "I myself am good fortune," he says. With this spirit, let us advance straight ahead along the great path of contributing to the well-being of humankind, jubilantly whistling songs of joy and friendship.


Notes:

1. Walt Whitman, "Song of the Open Road," Leaves of Grass (New York: Everyman's Library, 1968), p. 1 25.

 

[PassTheDoobie]

Lectures on the Hoben and Juryo Chapters of the Lotus Sutra (45)

Lectures on the Hoben and Juryo Chapters of the Lotus Sutra (45)

Lectures on the Hoben and Juryo Chapters of the Lotus Sutra
by SGI President Daisaku Ikeda

The Buddha's Great Vow To Lead All People to Happiness

Mai ji sa ze nen. I ga ryo shujo. Toku nyu mu-jo do. Soku joju busshin.
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? (LS16, 232)

Concluding Words of the 'Life Span' Chapter

This passage clarifies the Buddha's eternal determination, his great wish from time without beginning. The Buddha yearns for only one thing: to help people gain unsurpassed happiness. This, Shakyamuni says, is his constant thought.

With crystal-clear clarity of thought and intent, the Buddha envisions the path that people need to follow to attain this happiness. And he points people in this direction, saying, "Go forward along this path."

Reading this passage, we sense that the wondrous, direct path to a state of boundlessly expanding happiness has at last come into view, illuminated by the sunlight of the Buddha's compassion.

These resounding, merciful words conclude the jigage, as well as the entire "Life Span of the Thus Come One" (16th) chapter of the Lotus Sutra. It is a soulful passage, an appropriate conclusion to the epic poem for the salvation of humankind that crystallizes the heart of the Lotus Sutra and the spirit of Shakyamuni.

Nichiren Daishonin speaks of the "compassionate vow of the Buddha, whose 'constant thought' is of our salvation" (The Major Writings of Nichiren Daishonin, vol. 5, p. 33). This "constant thought," this "vow," constitutes the essential entity of the eternal Buddha. The eternity of the Buddha's life is inseparable from this great vow.

The Buddha appears in this world because of this great vow. In the "Expedient Means" (2nd) chapter, this is referred to as the "one great reason [for which the Buddhas appear in the world]" (LS2, 31). And the Buddha enters extinction as an expedient means because of this great vow. This is indicated by the line in the "Life Span" chapter that reads, "as an expedient means I appear to enter nirvana" (LS 16, 229).

Both the Buddha's appearance and extinction accord with this great vow. Both the Buddha's birth and death are incorporated in this "constant thought." Nichiren Daishonin says, "The two phenomena of birth and death are both the mystic workings of the single mind" (Gosho Zenshu, p. 717). The concluding lines of the jigage clarify the substance of this "single mind."

Regarding the Buddha's thought, as in the phrase "At all times I think to myself," the Daishonin says, "It is the single thought or ichinen that the Buddhas and all other beings originally possess" (Gosho Zenshu, p. 1368).

"I want to become happy and for everyone else to become happy, too." This is the original mind, the pure wish, functioning in the depths of life since time without beginning. Those who totally embrace this spirit are Buddhas. Because it is the Buddha's all-encompassing wish, it is the great vow.

Nichiren Daishonin, the Buddha of the Latter Day of the Law, lived his life according to this vow. The people's happiness was always the Daishonin's sole concern. In his epochal treatise the "Rissho Ankoku Ron," the Daishonin begins by depicting the miserable conditions of the people, who were suffering from one calamity after another.

The Daishonin's gaze was always fixed on the people. In this writing he called out to Hojo Tokiyori, the most powerful person in the country, inviting him to join in considering what could be done to alleviate the people's sufferings.

Whether warmly encouraging a hapless believer or strictly admonishing the country's rulers, the Daishonin's spirit was always focused on the happiness of the people. He writes "From the time that I was born until today, I, Nichiren, have never known a moment's ease; I have thought only of propagating the daimoku of the Lotus Sutra" (MW-2, 257 [305]). His life was a succession of hardships he willingly took on for the people's happiness. This is what the Daishonin was "at all times thinking to himself" in the depths of his. life. Living for the great vow of accomplishing kosen-rufu means basing one's life on the Buddha's eternal determination. "At all times" does not mean only in this lifetime. The Daishonin says, "'At all times' means eternally over the three existences" (Gosho Zenshu, p. 840). Josei Toda, the second Soka Gakkai president, said: "'At all times' means over past, present and future. 'At all times I think to myself' indicates Nichiren Daishonin's constant prayer --- since the remote past of kuon ganjo --- for the salvation of all of us. This is a very important passage."

The pulse of the Buddha's constant thought can be found only in the life-to-life bonds of mentor and disciple. That's why the Daishonin called upon his disciples to cherish the same great desire he did. "My disciples," he urges them, "dedicate your lives to accomplishing the Buddha's great vow. Maintain the spirit of oneness of mentor and disciple."

He encourages us to dedicate our lives to the Lotus Sutra, saying, "Think of this offering as a drop of dew rejoining the ocean or a speck of dust returning to the earth" (MW-1, 251). When we base ourselves on this great wish, our own lives, which might seem as light and insubstantial as a drop of dew or speck of dust, become in actuality one with the eternal life of the Buddha, as immense and formidable as the ocean or earth.

The path of oneness of mentor and disciple, which in practice means basing ourselves on the same wish as the Buddha, is the very essence of Buddhism.

May 3, 1951, the day Josei Toda became Soka Gakkai president, was an unforgettable day for me --- it was then that the eternal bond of mentor and disciple was formed. On that day, a new structure for the Gakkai organization was announced. The headline in the Seikyo Shimbun reported, "A New Organization To Lead All People to Happiness." To work for the happiness of all people --- this was President Toda's spirit.

At the time, there was a membership of several thousand. Society was still very confused in the aftermath of the war, and the Soka Gakkai was by and large a gathering of people who were hard-pressed financially. But Mr. Toda's impassioned appeal upon becoming president, like the roar of a lion, lit the flame in each person's heart of yearning to lead all people to happiness.

And so, while practicing with the spirit of "faith expresses itself in society" and "faith equals daily life," we embarked on the journey to become a religion for all humankind. In the brief span of several decades, we have constructed an unprecedented foundation for world kosen-rufu. We have sown the seeds of happiness in the hearts of people the world over. Who could have foreseen this? In the popular history of the era, this certainly qualifies as the "miracle of the 20th century."

Everyone was in earnest, giving it their all. They fought with the resolve that they would definitely accomplish the Daishonin's will for kosen-rufu.

The Gosho says that the phrase "I think to myself," in "at all times I think to myself," "refers specifically to Shakyamuni Buddha, and in a more general way to the [beings of the] ten worlds" (Gosho Zenshu, p. 758). In this latter sense, "I think to myself" refers to us. The thoughts of those who at all times "think to themselves'? of kosen-rufu, are at one with the immensely compassionate thoughts of the Daishonin.

Advancing along the same "unsurpassed way" as the Buddha means sharing the Buddha's "constant thought" for all people to attain enlightenment. "Unsurpassed way" is in contrast to "limited way." It signifies a way of life based on supreme philosophy and imbued with supreme happiness.

The "Record of the Orally Transmitted Teachings" says:
The term "unsurpassed way" refers to the Buddha eternally endowed with the three enlightened properties, who is revealed in the "Life Span" chapter. Outside of this, there is no other "body of the Buddha" to be acquired.

Now Nichiren and his followers who chant Nam-myoho-renge-kyo will without doubt "acquire the body of a Buddha." (Gosho Zenshu, p. 759)

The Daishonin thus declares that those who chant Nam-myoho-renge-kyo are certain to "quickly acquire the body of a Buddha." That is, they will become Buddhas possessing the three enlightened properties and acquire the body of a Buddha. "Quickly" means that we will do so just as we are --- as ordinary people. This is because the three enlightened properties are inherent in our lives.

The Buddha, in other words, is telling people: "Become happy ! " He promises the happiness of all humankind. The gate to true happiness has been opened for all. And it is through faith that one can enter this gate. Nothing delighted President Toda more than hearing members' experiences of benefit. Whenever he heard someone's happy experience, he would call out to those nearby: "I hope you will further solidify your faith so that we can hear many more such delightful testimonials. That is my sole wish. I desire nothing but for all of you to become truly happy." "As president, I stand up together with you out of the desire to help all people become happy. That is my sole wish."

My spirit is the same. This is why it is the important duty of the Buddha's children to stand up to those with evil intentions who seek to obstruct the path to people's happiness. Thirty-eight years have now passed since March 16, 1958, the historic youth division ceremony at which President Toda passed on the responsibility for achieving kosen-rufu to his young successors. President Toda's final guidance was: "Fight resolutely against evil.... You must never let up in your struggle against evil."

Needless to say, those who fight for the people's happiness with the same spirit as the Buddha, who fight to crush the forces seeking to obstruct their happiness, are certainly emissaries of the Buddha and the Buddha's children.

Carrying out the practice of "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?" is the vow of the Buddha and the determination of the Buddha's disciples. If we always make the people's happiness our goal, the SGI will continue to flourish eternally.

On the Silent Prayers

At the close of these lectures, I would like to touch upon the silent prayers that we offer during gongyo.

Silent prayers are offered in the heart. Accordingly, even though we may read their words, it is what we are actually thinking --- the thoughts occurring to us --- that become our prayers.

President Toda said: Since we are human, it is only natural that various thoughts will occur to us while we are chanting daimoku. But if we chant earnestly, then gradually we will become able to focus entirely on the Gohonzon. If we chant with an earnest frame of mind, our various worries about our daily lives will be resolved. At that time, for example, the complaints of a spouse will sound as soothing as a lullaby.

But let's be careful when offering silent prayers. The thoughts in our heart are clearly expressed to the Gohonzon. If during the silent prayers we think, "That fellow's a real rascal," then even though we may be reading the silent prayer's words, it is the thought in our heart, "He's a real rascal, that becomes our prayer to the Gohonzon.

Offering the silent prayers properly is a decisive struggle. The prayers that someone offers reflect his or her life state. Prayers have to be concrete, and they must be earnest and made with determination.

Whether chanting daimoku or offering silent prayers, the most important thing is to pray with a resolute mind. Prayers should not be abstract. The Buddhas and Buddhist gods respond to earnest strong prayers arising from the very depths of one's life.

Toward the Jubilant Morning of the 'Soka Century'

For nearly a year, I have been lecturing on the "Expedient Means" and "Life Span" chapters, which clarify the very essence of the Lotus Sutra, the scripture of humankind.

In my heart, I see President Toda discussing the essence of Buddhism while calmly taking in the storms of society. Mentor and disciple are always together. "Today, once again, I can fight! Today, once again, I can advance kosen-rufu!" --- I start out each day with this sense of elation. In my heart, I greet President Toda, and begin an all-out struggle. For me, every day is like a jubilant morning.

The long march to the "century of life," the "Soka century," now begins in earnest. Based on my practice of gongyo and chanting daimoku, together with friends and comrades throughout the world, I will continue to fight vigorously still with the spirit of the rising sun.

As we have learned thus far, we who recite the Mystic Law dwell in the eternal dimension of the three existences, the dimension of all humankind and the entire world. And with a grand spirit, we advance sure-footedly through the realities of our lives. This is our path.

How fortunate we are to live embraced in the eternal song of the Mystic Law that pervades the universe! I pray deeply for the long lives, health, glory and happiness of all of you noble friends who have "emerged from the Earth." With this, I will conclude this series.

 

[PassTheDoobie]

And that concludes Daisaku Ikeda’s Lectures on the Hoben and Juryo chapters of the Lotus Sutra. I hope you enjoyed this series. Mr. Ikeda referred to his mentor, the second president of the Soka Gakkai, Josei Toda, quite often in his lecture. This was a truly remarkable and historically significant leader of the Bodhisattvas of the Earth. A man so confident in the power of the Law that he declared at the outset of his campaign to achieve Kosen Rufu, with Gakkai membership a mere three thousand households, that if the membership goal of 750,00 families not be achieved in his lifetime, “Don’t even conduct a funeral for me! Just throw my ashes in the river! If I fail to achieve this goal I have failed in my vow to the True Buddha and do not deserve to be honored!” Tirelessly and at the expense of his health, he gave his life achieving exactly that goal. One of his many legacies is his Lecture on the Sutra.

As a re-enforcement, and as a process of sweet reminiscence, I would like to further share this with you. I was able to grab a copy of this at the outset of my practice and this is the treatise of faith for me to this day. This is the text by which I achieved a personal relationship with Nichiren Daishonin more than thirty years ago. It is a personal relationship with the Daishonin that I most wish from the bottom of my heart—I would give my life if it could be achieved that way—for all of you to enjoy and employ. I do my best to make that available to everyone, and that is the only goal I need to achieve, because if that occurs, You WILL spread the teachings as you have promised to, and you WILL achieve happiness and enlightenment in this lifetime and tremendous good fortune in your next.

 

[PassTheDoobie]

Lecture on the Sutra- Hoben and Juryo Chapters –By JOSEI TODA

Lecture on the Sutra- Hoben and Juryo Chapters –By JOSEI TODA

The Seikyo Press
Third Edition, 1968

FOREWORD

The Hokekyo (Lotus Sutra) not merely represents all the teachings of Shakyamuni which were revealed for the period of fifty years since he had attained enlightenment. It also is the very sutra that fulfilled the ultimate purpose of his advent in this world. This is a universally acknowledged fact.

Down in the Buddhist period of Zoho (Middle Day of the Law), Tendai (T‘ien-t‘ai) the Great of China wrote the Maka-Shikan (Mo-ho-chih-kuan). In this commentary treatise, he interpreted the Hokekyo and developed his doctrine of Ri-no Ichinen Sanzen.

In the current period of Mappo (Latter Day of the Law) the essence of the Hokekyo is only found in the True Buddhism of Nichiren Daishonin, as is well testified by the prophecy of Shakyamuni himself.

Nowadays, there are many lecturers on the Hokekyo in the world. For all that, some of them interpret the supreme sutra in the way of Tendai School, while the rest treat it with their minds preoccupied with Confucianism or other dogmas. They are all short of grasping or conveying the true meaning of the profound teachings - only leading the public astray. It is exactly as foretold by Dengyo the Great in his Hokke Shuku: “They will acclaim the Hokekyo. In effect, however, they will neutralize its true meaning.“

Our revered teacher Josei Toda, the former president of the Soka Gakkai, read the depths of the true meaning of the Hokekyo strictly in accordance with the Ongi Kuden, the Record of Nichiren Daishonin‘s Oral Teachings. He thereafter undertook lecturing on the essentials of the sutra.

His lecture on the Hoben and Juryo Chapters, which was formally called ‘the First Class Lecture‘, lasted over seven years. This discourse proved to be as precious as gem. In fact, it has become an indispensable prop for the Soka Gakkai members who practice the True Buddhism precisely as Nichiren Daishonin taught it.

I sincerely wish to have the true meaning of the Hokekyo widely known - not only to the believers in Nichiren Shoshu but also to the general seekers for a true religion - and thus to keep the Great Teachings for all humankind flourishing forever in its purity. Herein lies the reason for sending this book out to the world in an English edition.

October 12, 1967
DAISAKU IKEDA
The Third President
The Soka Gakkai



PREFACE

The Hokekyo is a Buddhist scripture compiled in eight volumes containing twenty-eight chapters. For those who attempt either to give or have a lecture on Buddhism, perhaps nothing is so difficult as to grasp the true meaning of this sutra.

Shakyamuni, the Buddha who appeared in India, is known as the original teacher of the Hokekyo. At the beginning of teaching what later was recorded in the sutra by his disciples, he declared that this doctrine was the ultimate reason for his advent. Then he went on to reveal all the esoteric cause of his enlightenment.

In his pre-Hokekyo teachings, Shakyamuni adopted methods to fit the motives of the people, thus helping them the better to understand the teachings. However, in the Hokekyo, he forsook this conventional method. Instead, he taught in a unique mode which accorded with his own motives as Buddha.

This is one of the reasons why the Hokekyo is the most profound and at once the most abstruse of all the sutras. Shakyamuni defined it himself as ‘the most incredible and the most recondite‘. The other reasons are as follows:

The 28-chapter Hokekyo is doctrinally divided into two parts - the Shakumon (the first 14 chapters) and the Honmon (the latter half. In the part of the Shakumon, Ri-no Ichinen Sanzen (the theoretical principle of Ichinen Sanzen) is expounded according to the general aspects of life. In contrast, the Honmon part reveals Ji-no Ichinen Sanzen (the practical principle of Ichinen Sanzen) according to the actual cause of the Buddha. Hence the Honmon is called the True Teaching; and the Shakumon, the Transient Teaching.

Yet these two teachings of the Hokekyo, when compared with Nichiren Daishonin‘s teachings, are alike reduced to transient teaching. The reason: In the period of Mappo, the Hokekyo taught by Shakyamuni is invalid like the chaff of grain; and San-dai-hiho (the Three Great Secret Laws) alone is valid or the grain itself. The San-dai-hiho had long been kept secret in the depths of the Juryo Chapter until Nichiren Daishonin revealed it. Ultimately, therefore, Nichiren Daishonin‘s teachings are the only true teachings.

This can be proven by observing the process of propagation of Buddhism after the death of Shakyamuni.

In the period of Shoho (ten centuries after Shakyamuni’s death), Hinayana Buddhism spread during the first 500 years, followed by the spread of Provisional Mahayana Buddhism which lasted for the latter 500.

In the Zoho period (another ten centuries subsequent to the Shoho period), Tendai (T‘ien-t‘ai) the Great of China wrote three extensive treatises - Hokke Gengi, Hokke Mongu and Maka-Shikan. In these writings, he interpreted the Hokekyo from every phase and angle, propagating the sutra in China.

Nonetheless, Tendai the Great merely clarified the theoretical significance of the Hokekyo - Ri-no Ichinen Sanzen; yet far from its practical significance - Ji-no lchinen Sanzen. In other words, he elucidated the Hokekyo only in a theoretical way. Practical application of this profound sutra was not made by anyone.

With the arrival of the period of Mappo, 2,000 years after Shakyamuni’s death, Nichiren Daishonin made His advent in Japan. He propagated Buddhism strictly in accordance with the Hokekyo. On April 28, 1253, He initiated chanting Nam-Myoho-Renge-Kyo, the core of the sutra, and finally on October 12, 1279, established the Dai-Gohonzon, the most important embodiment of the Three Great Secret Laws, for the salvation of all mankind from unhappiness and misfortune.

The embodiment of the Dai-Gohonzon was the ultimate purpose of the Daishonin‘s advent. For the Dai-Gohonzon is the very original cause for all living beings to attain Buddhahood as well as for all sutras to acquire their appropriate meanings. Therefore, our object of worship is the Dai-Gohonzon, and by no means the Hokekyo, the Hoben Chapter or the Juryo Chapter.

Then, how should faith in the Dai-Gohonzon be practiced?

As primary practice, we chant the Daimoku - Nam-Myoho-Renge-Kyo. As secondary practice, we recite the Hoben and Juryo Chapters - the Hoben Chapter for repudiation‘s and quotation‘s sake; and the Juryo Chapter for repudiation‘s and utilization‘s sake. Here, repudiation means to disprove the superficial meaning of the Hoben Chapter; quotation to cite its sentences to indicate the profound meaning of Nichiren Daishonin‘s Buddhism; and utilization to employ the significant teachings of the Juryo Chapter latent between its lines.

In the history of Buddhism, innumerable scholars have undertaken to lecture on the Hokekyo. However, during the Zoho period, no lecturer surpassed Tendai the Great. Now in Mappo, any lecture on this sutra must be based on Nichiren Daishonin‘s True Buddhism for the above mentioned reason. The fact is, however, that most present-day lecturers still adhere to Tendai‘s interpretations. They must be disillusioned, for their fallacies have caused the current chaos in Buddhism.

In this chaotic world of Buddhism, Nichiren Shoshu alone has maintained the True Buddhism of Nichiren Daishonin in its genuine purity. Over seven years ago, with my inauguration to the presidency of the Soka Gakkai, I undertook the weighty task of lecturing on the Hoben and Juryo Chapters. I have since given these lectures over and over again to convey the true meaning of the Hokekyo.

The Study Department of the Soka Gakkai has recently compiled a summary of my lectures for publication in book form. This book represents my sincere wish for all readers to become able to comprehend the Hokekyo in its original significance.

February 7, 1958
JOSEI TODA
The Second President
The Soka Gakkai

 

[Babbabud]

Beautiful

 

[PassTheDoobie]

Josei Toda's Lecture on the Sutra

Josei Toda's Lecture on the Sutra

Chapter I

On the Hokekyo (Lotus Sutra)
Two Main Streams of Buddhism

There are two main streams of Buddhism in mankind’s recorded history. One is what is generally called the Buddhism of Shakyamuni and the other, Nichiren Daishonin’s Buddhism. The latter is known as True Buddhism as distinguished from the former.

Nearly 3,000 years ago, Shakyamuni in India expounded numerous sutras whose number is said to total 5,000 to 7,000. Of them, the Hokekyo (Lotus Sutra) was the main sutra which revealed Shakyamuni’s enlightenment. Some 100 years after his death, Buddhism spread to all of India and then to its neighboring countries through the efforts of King Asoka. Thus, Buddhism brought peace and security to India.

However, as predicted by Shakyamuni himself, Buddhism declined with the passing of time until it finally lost the power of redemption. This came about in the Latter Day of the Law (Mappo) when 2,000 years had passed after Shakyamuni’s death.

Around that time, Japan suffered a series of disasters while its religious world degenerated. People were thus forced to suffer such a severe destiny without any religion to rely on.

It was at that time that Nichiren Daishonin made His advent in Japan and established the True Buddhism for all mankind. The Daishonin’s advent in Mappo verified the prediction of Shakyamuni that the votary of the Hokekyo would propagate the Hokekyo in the fifth half millennium after his death. Without the Daishonin, Shakyamuni’s prophecy would have remained unfulfilled and the Hokekyo would have been lost.

Unlike Shakyamuni, who was born as the son of King Suddhodana, the Daishonin first saw the light of day as the son of a fisherman in what is now Chiba Prefecture in Japan. He called himself ‘the son of a Sudra family’. Sudra is of the lowest class in India comprising fishermen, butchers, etc.

As it was, the corrupt-minded people would not believe in the Daishonin, who testified to the validity of His teachings citing the sutras. Persecutions poured upon Him as the Hokekyo puts it, “All those who are ignorant of Buddhism shall abuse and hit him (the votary of the Hokekyo) with sticks... He shall be exiled more than once.”

The Daishonin was exiled to Izu Peninsula in May, 1261 and then ten years later to Sado Island both on false charges. On September 12, 1271, the Daishonin was almost beheaded at Tatsuno-kuchi by warriors of the Hojo Regime who hated the Daishonin without good reason.

Shakyamuni faced persecutions but not such insurmountable ones as did the Daishonin. While Shakyamuni deserved the respect of the people for his outstanding physical features and social status as well as for his noble character, the Daishonin, born to a fisherman’s family, had to overcome every hardship and save His contemporaries who slandered and opposed Him.

This single fact suffices to endorse Nichiren Daishonin’s superiority to Shakyamuni.

Another striking difference is found in the method of’ teaching. Shakyamuni led his disciples to the Hokekyo with provisional teachings but the Daishonin declared the law of Nam-Myoho-Renge-Kyo once for all. Buddhist teachings to guide His people.

Shakyamuni was the first Buddha in recorded history, but from the viewpoint of eternal life clarified in Buddhism, Nichiren Daishonin is the original Buddha who awakened all other Buddhas to the truth of ‘life’ and the universe. The relationship between the two is comparable to that of the moon shining in the nocturnal sky and its reflection on the surface of a pond.

This is obvious from a phrase from the Juryo Chapter of the Hokekyo which reads, “Once I also practiced the Bodhisattva austerities.” (Ga hon gyo bosatsu do). If he actually “practiced Bodhisattva austerities,” he must have done so under some other Buddha. Yet, if he were the original Buddha, he would have made himself the object of worship. This is obviously irreconcilable. The truth is that he practiced Buddhism under the True Buddha who emerged in Mappo as Nichiren Daishonin.

In other words, Nichiren Daishonin is the ‘life’ of Nam-Myoho-Renge-Kyo while Shakyamuni attained enlightenment by worshipping the Nam-Myoho-Renge-Kyo.

With his Hokekyo, Shakyamuni not only made his disciples attain enlightenment but also predicted the advent in Mappo of the True Buddha whom he called in the sutra ‘the votary of the Hokekyo’. The True Buddha showed himself as Bodhisattva Jogyo at the ceremony of the Treasure Tower, where Shakyamuni transferred the essence of the Hokekyo to this ephemeral figure of the True Buddha.

Therefore, both the votary of the Hokekyo and Bodhisattva Jogyo in Shakyamuni’s supreme sutra (Hokekyo) signify Nichiren Daishonin, the True Buddha.

A passage from the Yakuo Chapter of the Hokekyo reads, “At the beginning of Mappo, you should achieve Kosen-rufu and never let it (True Buddhism) perish.”

Another excerpt from the Jisriki Chapter says, “He (Bodhisattva Jogyo) will spread Buddhism in this world, dispelling the darkness from mankind and leading innumerable Bodhisattvas to the Supreme Vehicle [of Buddhahood] in the end.”

Therefore, Tendai (T’ien-t’ai) said, “The Mystic Law will benefit [mankind] in the fifth ‘half-millennium’ and far beyond into the future.” Myoraku (Miao-lo) interpreted Tendai’s words saying, “There are surely inconspicuous benefits at the beginning of Mappo.” In addition, Dengyo of Japan said, “Shoho and Zoho have almost passed and Mappo is very near. It is the very time when people should believe in the Supreme Vehicle of Hokekyo.”

Thus all the Buddhas paid highest respect to the True Buddha who was sure to appear in Mappo.

Nichiren Daishonin stated in His Senji Sho (On the Selection of the Time), “The time when, as predicted in the Daishikkyo, the pure Law is lost will be followed by the time when Kosen-rufu of the Great Pure Law of the Hokekyo will be achieved not only in Japan but also throughout the entire world.”

In this passage, the ‘Pure Law’ indicates Shakyamuni’s Buddhism and the ‘Great Pure Law’, the Daishonin’s.

All these quotations lead to the conclusion that Shakyamuni’s Buddhism should be displaced by the True Buddhism of Nichiren Daishonin in Mappo.

As for the distinction of the teachings of Shakyamuni and the Daishonin, the Gosho makes it clear in the passage which reads, “I, Nichiren, have inscribed my life in sumi ink so that you may believe with your whole heart. The Buddha’s will is the Hokekyo - to the soul of Nichiren, there is nothing which supersedes Nam-myoho-renge-kyo.”

 

[PassTheDoobie]

Josei Toda's Lecture on the Sutra (chap.1 cont.)

Josei Toda's Lecture on the Sutra (chap.1 cont.)

Shakyamuni and the Hokekyo

The Hokekyo (abbreviation of Myoho-renge-kyo) which is commonly called the Sutra of the Lotus was expounded by Shakyamuni during his last eight years of teaching.

Shakyamuni, whose given name was Siddhartha, renounced the world at the age of nineteen and after twelve years of practice, attained enlightenment at Bodh Gaya, India when he was thirty.

He began his teaching in Mrgadava (the Deer Park) with Hinayana, and continued to teach his disciples for forty-two years. At that time he expounded the Hokekyo as being the reason for his advent into this world.

In the recorded history of Buddhism, Shakyamuni was the first Buddha, but from the viewpoint of enlightenment itself, Shakyamuni was not the original Buddha. He was but a transient Buddha, comparable to the moon shining in reflected sunlight or the image of the moon in a pond.

Shakyamuni was a great Buddha of the past whose teachings lost their validity 2,000 years after his death. Contemporary Buddhist sects who worship Shakyamuni are similar to a person who relies on last year’s calendar.

The name Shakyamuni literally means the Sage of the Sakyas. His formal designation is Shakyamuni Buddha. ‘Buddha’ means the Enlightened One and Shakyamuni is so called because he attained enlightenment after practicing austerities for twelve years from the age of nineteen.

When Prince Siddhartha left his castle, his father, Jobonno (King Suddhodana) ordered five monks including Kyojinnyo (Kaundinya) to accompany the Prince. The austerities ordered in those days were so severe that some seated themselves on rocks for days on end without taking any food, engaging in meditation.

Shakyamuni himself practiced such austerities for as long as twelve years without attaining enlightenment and became too exhausted to ponder the problems of life and the outlook on the world. Therefore, he broke his long fast by accepting the food offered by a young girl. This shocked his five companions, who said, “Gautama (by which Shakyamuni was known as he belonged to the Gautama clan) fell into heresy by breaking his fast. We can no longer accompany him,” and thus they abandoned Shakyamuni.

Shakyamuni continued to eat and sleep moderately and ponder on life. While speculating on various hard-to-solve problems, one morning he saw the planet the Venus shine. At that very moment, he attained enlightenment. This is what Buddhism defines as the attainment of Buddhahood in an instant (Setsuna Jodo). This is the zenith of deductive Oriental philosophy and is actually the enlightenment of the Great Universe.

What was his enlightenment? The answer would be rather simple, like Columbus’s egg, if I were to explain it in a few words. However, we common mortals cannot attain enlightenment even if we should try to meditate for a million years. Shakyamuni was enlightened to the fact that he had been the Buddha since the immeasurably distant past known as Gohyaku-jintengo. (See Page 101) He instantly realized the eternity of life and the principle of Ichinen Sanzen or the mutual possession of the Ten Worlds (Jikkai Gogu).

Thus the practice of austerities was no longer necessary or him. Thinking out a method for expounding his enlightenment, he first showed the three ways mankind should follow, leading them to Shomon (Learning), Engaku (Absorption) and Bosatsu (Bodhisattva). Preparing them for the teaching of Hokekyo, he waited to reveal his enlightenment in that supreme sutra.

He wanted to teach all the Brahminist teachers under whom he had practiced austerities for twelve years but finding they had passed away, he decided to teach the five old monks including Kyojinnyo. The five had agreed that they would not speak even a word to Gautama who had abandoned austerities, but on seeing the dignified figure of Shakyamuni, they became his disciples.

Thus, Shakyamuni came to be worshipped as the Buddha from that time, since the advent of the Buddha had been prophesied by the saints of Brahmanism. Many people gathered to listen to the Buddha’s teaching. To them Shakyamuni expounded Kegon-kyo, the second highest sutra next to the Hokekyo, which was rather beyond their understanding. The fame of Shakyamuni grew even more.

He went on to teach the three vehicles of Shomon, Engaku and Bosatsu, and finally to reveal the supreme vehicle of Buddhahood (Butsu) by refuting these three.

Thus the teaching of the Agon sutras followed the Kegon sutras. The former belonged to Hinayana which comprised a great many commandments. Then came the teaching of Hodo and Hannya sutras which belonged to provisional Mahayana.

All these teachings Shakyamuni explained for forty-two years. Seeing his disciples well qualified for the teaching of Hokekyo, actual Mahayana, Shakyamuni taught it for eight years until he passed away at the age of eighty.

As for various Buddhist sects, Ritsu Sect is based on Hinayana and Jodo (Pure Land), Shingon (True Word) and Zen Sects derive from provisional Mahayana. However, both Hinayana and provisional Mahayana were repudiated by Shakyamuni before the expounding of the Hokekyo. This is why all these sects are called heretical.

During the Hokke period, the introductory sutra to the Hokekyo came first, entitled Muryogi-kyo (the Sutra of Infinite Meaning). followed by the twenty-eight chapters of the Hokekyo. The concluding sutra was Fugen-kyo (the Sutra of Bodhisattva Fugen’s Practice).

The Hokekyo consists of eight volumes and twenty-eight chapters. Including the introductory and concluding sutras, the Hokekyo comprises ten volumes. Another sutra belonging to the Hokke period is Nehan-gyo (the Sutra of Nirvana) which Shakyamuni expounded just before he entered Nirvana, to prove the truth of the Hokekyo.

In order of increasing profundity, the five periods are arranged thus: Agon, Hodo, Hannya, Kegon and Hokke. However, in order of expounding, they are: Kegon, Agon, Hodo, Hannya and Hokke.

This is Shakyamuni’s way of explaining the Hokekyo. As is obvious from the Muryogi-kyo and the Hoben Chapter of the Hokekyo, the objective of Shakyamuni’s advent into this world was to make people attain Buddhahood through the Hokekyo. All the other sutras were but provisional teachings which led his disciples to the Hokekyo.

It therefore follows that the depths of Shakyamuni’s buddhism are described in the Hokekyo, without which there can be no understanding of the essence of his teachings.

Furthermore, the Hokekyo is the basis of realizing the striking difference between Shakyamuni’s Buddhism and the Daishonin’s. These are the two main streams of Buddhism.

The present confusion in the Buddhist world is attributable mainly to the fact that those Buddhists captivated by Shakyamuni’s Hokekyo have failed to draw a line between these two streams of Buddhism. The twenty-eight-chapter Hokekyo is Shakyamuni’s teaching and Nam-Myoho-Renge-Kyo is the Daishonin’s Buddhism. This is the essential knowledge for those who are interested in Buddhism as well as students of Buddhism.

 

[PassTheDoobie]

Josei Toda's Lecture on the Sutra (chap.1 cont.)

Josei Toda's Lecture on the Sutra (chap.1 cont.)

Translator of the Hokekyo

Shakyamuni supposedly taught his Hokekyo in Sanskrit, and after his death, all of the 28 chapters of the Hokekyo were compiled in sutra form also in Sanskrit. Then it was translated into many languages. As for the Chinese translation, there are said to be six versions, but only three of them remain today.

Of these translations, Nichiren Daishonin stated that the translation of Raju Sanzo (Kumarajiva) is the only translation which conveys the true meaning of the Buddha. It is said to be the oldest translation and is established as the best translation among Asian Buddhist scholars. Therefore, Raju’s translation is widely used under the title of Myoho-Renge-Kyo (Hokekyo for short).

Who was Raju Sanzo, the translator of the Hokekyo? His father Kumaraen (Kumarayana) was an Indian of noble birth who married the sister of the King of Kucha. Their son was named Kumarajiva. Kumarajiva entered the priesthood at the stage of seven and showed unusual gifts even in his childhood.

He learned Mahayana from a Buddhist named Suriyasoma, who, transferring the Hokekyo to Kumarajiva, said, “This sutra is related to a northeastern country. You should spread it respectfully.” Kumarajiva obeyed the instruction of his teacher and went to China, located to the northeast of India. There he completed the translation of the Hokekyo with his 3,000 disciples under the edict of the Emperor. The sutra then spread to Japan which is also situated to the northeast of China.

There is an interesting story about Kumarajiva’s translation. The Emperor of China earnestly recommended him to raise family. Thus he dared to disobey a Buddhist commandment and left the monastery.

Facing his death, Kumarajiva said, “Surely I broke a Buddhist commandment and followed the secular way of life taking a wife and having children. However, what I stated is not the least contradictory to the Buddha’s teachings. My impure body will, therefore, be burnt, but my pure tongue will remain unscorched. See it with your own eyes.” His prophecy is said to have come true.

Nichiren Daishonin states in the Gosho:
“All those who introduced the sutras from India to China total 187 including the sutras of both new and old translations, but none of them except that of Raju Sanzo are free from mistakes... He made an oath, saying, ‘I made my body impure by taking a wife, but my tongue is pure since I never lied in Buddhism. When I die, you should burn my body. In that case, if my pure tongue is reduced to ashes, you may discard my sutra.’ This he used to say seated in a high position. All the people, both of high and low social status, wanted to die after Raju Sanzo. When finally he died, they burnt his body, and the impure parts were all reduced to ashes, but the pure tongue remained untouched with a blue lotus flower blooming on it. It radiated five colors of light and shone so brightly at night that it seemed as if it were day. In the daytime, it shone more brilliantly than the sun. This made the people ignore all the translations made by others, but the sutras translated by Raju Sanzo, especially the Hokekyo, spread to China with ease.” (Senji Sho, On the Selection of the Time).

The Hokekyo consists of eight volumes and twenty-eight chapters. The three sutras of the Hokekyo indicate Muryogi-kyo (the Sutra of Infinite Meaning), Hokekyo and Fugen-kyo (the Sutra of Bodhisattva Fugen’s Practice). Including these introductory and concluding sutras, the Hokekyo comprises ten volumes.

The first half of the 28-chapter Hokekyo - from Jo-hon to Anrakugyo-bon - is called Shakumon (transient teachings) and the last half - from Yujuppon to Kampatsu-bon - is known as Honmon (true teaching).

The core of Shakumon is the Hoben-pon or the Hoben Chapter which expounds the principle of Ichinen Sanzen but theoretically, and the essential of the Honmon is the Juryo-hon or the Juryo Chapter which clarifies the same principle in practice. The difference between Honmon and Shakumon will be made clear in a later chapter.

To put it simply, Shakumon is comparable to the image of the moon reflected on the pond and Honmon to the moon itself. Shakumon is likened to a blueprint and Hon-mon to a building. Thus Honmon is far superior to Shakumon.

Three Kinds of Hokekyo

When we speak of the Hokekyo, people think of Shakyainuni’s Myoho-renge-kyo which comprises twenty-eight chapters. However, in actuality, there are three kinds of Hokekyo according to the periods of Shoho, Zoho and Mappo.
Time is an indispensable factor of Buddhism. The first millennium after Shakyamuni’s death is Shoho, the second millennium, Zoho and the period which follows is Mappo which lasts for 10,000 years and more.

People in Shoho were closely related to Shakyamuni and people in Zoho were but slightly related to him. However, people in Mappo have no connection whatsoever with Shakyamuni. During Shoho and Zoho, Shakyamuni’s Buddhism benefitted the people, but in Mappo, even the Hokekyo which fulfilled the purpose of Shakyamuni’s advent in this world has lost its validity, retaining only its formality.

Today, only the Buddhism of Nichiren Daishonin who is the True Buddha of Mappo provides mankind with divine blessings. Many Buddhist sects such as Jodo (Pure Land); Zen and Shingon (True Word) are based on the provisional teachings which should be displaced by the Hokekyo. Therefore, they are extremely heretical sects which poison their believers.

The Hokekyo of Shoho is the twenty-eight-chapter Hokekyo revealed by Shakyamuni and that of Zoho is Tendai’s Maka-Shikan (T’ien-t’ai’s Mo-ho-chih-kuan). The Hokekyo of Mappo is the Nam-myoho-renge kyo of the Three Great Secret Laws (San-dai-hi ho) established by Nichiren Daishonin.

Buddhism has the Three Treasures (Sampo) – the Buddha, the Law, and the Priest. Before explaining the Three Treasures, I must refer to six kinds of Buddhas. They are the Buddha of Hinayana, Buddha of Tsukyo , Buddha of Bekkyo*, Buddha of Shakumon (of the Hokekyo), Buddha of Honmon (of the Hokekyo), and the Buddha of Montei of Honmon. These six are classified according to the teachings they expounded. The first five are Shakyamuni of India and the last is Nichiren Daishonin, the True Buddha of Mappo.

It follows therefore that the Three Treasures of Hinayana are the Buddha of Hinayana (Buddha), Hinayana sutras (Law), and Anan (Ananda) and Kasho (Kasyapa) (Priests). The Three Treasures of Shakumon are the Buddha of Shakumon who did not disclose his eternal life (Buddha), the Hokekyo (Law), and Bodhisattvas Fugen (Samantabhadra) and Monju (Manjusri) (Priests).

The Three Treasures of Nichiren Shoshu are Nichiren Daishonin, the eternal and original Buddha (Buddha), Nam-Myoho-Renge-Kyo of the Three Great Secret Laws (Law), and Nikko Shonin, immediate successor to the Daishonin (Priest).

Heretical Nichiren sects fail to define these Three Treasures correctly since they regard Nichiren Daishonin as a mere Bodhisattva and not as the True Buddha.

Again, you should acknowledge that there are six kinds of Buddhas and that among them only the Buddha of Montei of Honmon (who is Nichiren Daishonin) is the only Buddha in Mappo who can lead mankind to eternal happiness.

 

[PassTheDoobie]

Josei Toda's Lecture on the Sutra (chap.1 cont)

Josei Toda's Lecture on the Sutra (chap.1 cont)

Why Read Hoben-Juryo Chapters?

Shakyamuni’s Hokekyo; when used for the purpose of learning, is quite different in meaning from that based on faith and practice.

Nikko Shonin, who was the founder of Head Temple Taisekiji and second High Priest, wrote in his Twenty-six Articles of Warning, “Article 10: My disciples should not study the doctrines of the Tendai (T’ien-t’ai) Sect unless they are well versed in the Truthful Teachings.” Thus the study of the Hokekyo should be based on the Ongi Kuden - the record of Nichiren Daishonin’s oral teachings on the Hokekyo. From this standpoint, Tendai’s interpretation of the Hokekyo will help the study of Buddhism.

Nichiren Daishonin praised the perfect interpretation of the Hokekyo made by Tendai, and in the time of Mappo when Shakyamuni’s Hokekyo itself loses its power of redemption, Tendai’s interpretation may be used in explaining the Hokekyo of Mappo or the Gohonzon. However, it is incomplete for that purpose.

In a word, learning in Buddhism is a means to cornprehend the ultimate theory of Buddhism which is embodied in the Gohonzon and to deepen one’s faith in the Gohonzon. Tendai intended only to make people understand the literal meaning of the Hokekyo.

The study of Buddhism should be directed toward deepening one’s faith in the Gohonzon. Nichiren Shoshu believers should study the Gosho (the complete works of Nichiren Daishonin) and not the Hokekyo or its interpretations.

You may wonder why you must read the Hokekyo in Gongyo if it is useless, but you can understand from the above explanation that you need not read the Hokekyo for learning but for practice. This is explained more clearly in the work of Nichikan Shonin, the 26th High Priest who was known for his unparalleled knowledge of Buddhism.

The following is a brief account of what Nichikan Shonin wrote in the Rokkan Sho (Six-volume Writings):
“There are necessarily two ways of practicing Buddhism - primary and secondary. In this school (Nichiren Shoshu), the secondary practice is the recitation of the Hoben and Juryo Chapters which adds to the profound blessing of chanting the Daimoku, ‘Nam-Myoho-Renge-Kyo’, in the primary practice just as seasoning makes food taste better.”

Nichikan Shonin continues, “This secondary practice is further divided into two - main and subordinate practices. We read the Juryo Chapter for the former and the Hoben Chapter for the latter. This is because the Juryo Chapter is more closely related to Nam-Myoho-Renge-Kyo than is the Hoben Chapter. As Myoraku (Miao-lo) the Great stated, the simultaneous practice of both primary and secondary practices produces immeasurable benefits.”

The relationship between primary and secondary practices is commonly seen in everyday life. In the drama of ‘Midsummer Night’s Dream’, you will find actors and actresses performing their parts in earnest while music and lighting assist to make their performance more impressive and more striking. In this case, the effect of the drama becomes more conspicuous with music and lighting. Likewise, the Gohonzon’s blessings will increase even more through the secondary practice.

Now, the question is what the Hoben and Juryo Chapters represent.

Nichiren Shoshu has the Juryo Chapter as its basic sutra but it also uses the Hoben Chapter which is the most important part of Shakumon (transient teachings) comprising the first half of the 28-chapter Hokekyo.

However, what the Daishonin derives from the Hoben Chapter is much more profound than its literal meaning. The Daishonin calls it “Shakumon as I read it.” In other words, it is the Hoben Chapter as interpreted from the viewpoint of the Daishonin’s Buddhism.

The Daishonin read the chapter for two purposes - to repudiate and to borrow.

Sentences are the verbal expression of what one has in mind. As such, they have the two aspects of ‘expression’ and ‘content’. For instance, the words, “Let us promote world peace!” spoken by a liberal have quite a different meaning from exactly the same words uttered by a Communist.

Likewise, the sentences of the Hoben Chapter differ in meaning when they are interpreted literally and when they are understood from the viewpoint of the Daishonin‘s Buddhism.

The Daishonin borrowed sentences from the chapter but repudiated its incomplete contents. To repudiate and to borrow are not two things but two sides of one thing like light and shadow.

Here is an example. The Hoben Chapter reads:

“Niji seson ju sanmai anjo ni ki go sharihotsu:
shobut-chi-e jinjin muryo. Go chi-e mon nange nannyu...”

The first sentence literally means, “At this time, the Lord Buddha serenely arose from his deep meditation and addressed Sharihotsu (Sariputra).”

“At this time” in the above means the time when the Buddha appears to teach his doctrine because people have acquired the ability to understand it.

“Meditation” is the English for a Buddhist term Sanmai (samadhi) which means to concentrate one’s mind on a single subject. The Buddha had been meditating on the principle that all meanings come from the One Law.

“Sharihotsu” whom the Buddha addressed was the wisest disciple of the Buddha and also a man of the two vehicles (Learning and Absorption) or Nijo. The Buddha defined Nijo as being unable to attain enlightenment being self-satisfied with their own knowledge and failing to seek the supreme sutra of the Buddha.

Thus, the sentence cited from the sutra should be interpreted thus: “The time has come when the Buddha propounds the great principle of Ichinen Sanzen (which enables everyone to attain enlightenment) as his disciples have been sufficiently educated. Therefore, Shakyamuni Buddha arose with recollection and consciousness from his deep meditation that all meanings come from the One Law, and addressed Sharihotsu who was the representative of the men of two vehicles and for whom it was difficult to attain eniightenment.”

From the standpoint of Nichiren Daishonin’s Buddhism, however, the quoted sutra sentence is interpreted as follows:

“The time has come when the Buddhism for people in Mappo who are unrelated with Shakyamuni should be expounded. The True Buddha (Nichiren Daishonin) who had been concentrating His mind on the Law of Nam-Myoho-Renge-Kyo (which Shakyamuni could only suggest as the One Law) arose resolutely from His meditation and appeared in this world - in Japan which was a land filled with impure-hearted people. Then He addressed those who were devoid of good fortune and opposed the True Buddhism (whose essence is Nam-Myoho-Renge-Kyo). He was so merciful that He allowed even such people to know the Nam-Myoho-Renge-Kyo, which is the direct way to attain enlightenment.”

You may not think that you are Sharihotsu to whom the Buddha spoke. Nor do you think you are the wisest in the world. However, Mappo is the time when you can obtain the greatest wisdom through faith in the Gohonzon as expounded in the Buddhist principle of changing faith into wisdom. In this sense, believers in the Gohonzon may Be called Sharihotsu.

Now you see how the same sentence has different meanings according to the viewpoint one takes. In the practice of Gongyo, you repudiate Shakyamuni’s Hoben Chapter and read the Daishonin’s Hoben Chapter as your secondary practice, although the sentences are exactly the same.

Thus you read the Hoben Chapter aloud by yourselves and at the same time listen to it with your own ears, but from the viewpoint of Buddhism, you are listening to the Daishonin’s lecture on the Hokekyo or Ongi Kuden.

You should then recite the Hoben Chapter keeping in mind that all philosophies other than Buddhism, Hinayana and provisional Mahayana (all the Mahayana teachings except the Hokekyo) and even the Shakumon of the Hokekyo are inferior to the Hoben Chapter as interpreted by Nichiren Daishonin and therefore should be discarded. This is the very spirit of Shakubuku.

At the same time, you exalt the wonderful law of Nam-Myoho-Renge-Kyo and are convinced of its supremacy.

All the sentences of the Hoben Chapter have two different meanings but in this book, only the interpretation from the viewpoint of the Daishonin’s Buddhism is elucidated since it is the very thing you should know in doing Gongyo. The literal interpretation is not necessary for your daily practice.

As you have understood why you recite the Hoben Chapter in Gongyo, you can easily discover the purpose of reading the Juryo Chapter. It is to repudiate the contents of the chapter and use - not borrow - its sentences.

The most remarkable feature of the Juryo Chapter is the revelation of the Buddha. Shakyamuni revealed in the chapter that while people thought he had attained enlightenment at the age of thirty under the Bodhi Tree in India, actually he had attained it in an immeasurably distant past known as Gohyaku-jintengo.

In the realm of Shakyamuni’s Buddhism, this Gohyakujintengo is the era when Shakyamuni attained Buddhahood for the first time. In other words, Shakyamuni’s life is not eternal but only Gohyaku-jintengo.

This is the literal interpretation of the Hokekyo, unrelated to the Daishonin’s Buddhism.

From the viewpoint of Nichiren Daishonin’s Buddhism, the Buddha who had existed since Kuon Ganjo or the most distant past in the existence of the universe (which has no beginning), told people for the purpose of instruction, that he attained enlightenment at the time of Gohyaku-jintengo. However, this is still superficial and the truth is yet to be disclosed. What Nichiren Daishonin defined as “the Juryo Chapter in the eye of my ‘secret’ conviction” is the very Juryo Chapter which in itself elucidates the true aspect of the Daishonin. In this sense, Nichiren Shoshu believers ‘use’ the Juryo Chapter while ‘repudiating’ even the superficial interpretation of the Chapter in the light of the Daishonin's Buddhism.

The reality of the Daishonin is that He has been the True Buddha since Kuon Ganjo, when there was no other teaching but Nam-Myoho-Renge-Kyo. This is the very law which, implanted in the hearts of all people, leads them to Buddhahood. The Buddha who sowed the seeds of enlightenment was Nichiren Daishonin who is also called the Buddha of Musa Sanjin.

Therefore, there is no other way but to believe in this Buddha and chant ‘Nam-Myoho-Renge-Kyo’. This is what the Juryo Chapter reveals between its lines when it is used by Nichiren Daishonin.

The first verse of the Jiga-ge (the sutra in verse beginning with “Ji ga toku bur-rai”) will be interpreted hereunder according to the aforementioned three points of view.

When literally interpreted, the verse “Ji ga toku bur-rai” means: “Since I (Shakyamuni) attained enlightenment prior to any other Buddha at Gohyakujintengo.”

This interpretation was completed by Tendai the Great who spread Shakyamuni’s Hokekyo with his most perfect interpretation for people in Zoho. Such an interpretation, however, cannot benefit those who live today in Mappo when Shakyamuni’s Hokekyo itself has lost the power of redemption.

From the viewpoint of the Daishonin’s Buddhism, the same verse reads, “Since I appeared at Gohyaku-jintengo for the purpose of redeeming those who followed me when I attained enlightenment at Kuon Ganjo.”

However, when the verse is interpreted completely as the Daishonin’s Juryo Chapter, its meaning is far more profound and philosophical.

Ga of “Ji ga toku bur-rai” means Hosshin (Buddha’s life), butsu means Hoshin (Buddha’s wisdom), and rai means Ojin (Buddha’s body). These three phases of life Nichiren Daishonin acquired by himself. Thus “Ji toku” means to ‘acquire by oneself’. The Daishonin obtained all of these at Kuon Ganjo or in other words, the Daishonin has been the True Buddha since the infinite past.

This is true interpretation of “Ji ga toku bur-rai.” In the service of Gongyo, Nichiren Shoshu believers repudiate the superficial meaning of the sutra and use this interpretation, praising the supreme Buddha, Nichiren Daishonin.
Obviously, the cited verse, when used by the Daishonin, expounds the reality of ordinary people as well as the Buddha.

Now I will give you some brief account of Kuon Ganjo which is one of the most profound principles of Buddhism. In the realm of Shakyamuni’s Buddhism, Kuon Ganjo is indicative of an unimaginably distant past, but according to the Daishonin, it is with us today or in other words, the present moment is Kuon Ganjo.

Kuon Ganjo is the beginning of Mappo when the True Buddha who sows the seeds of Buddhahood in the minds of all people makes His advent. Mappo is the day when there are innumerable heretical teachings and the true teaching is buried in oblivion. For this reason, Mappo is very close to Kuon Ganjo when there was no teaching, leaving the Nam-Myoho-Renge-Kyo unrevealed.

It is at this juncture that Buddhist philosophy becomes a practical teaching. It is no longer a mere theory or a mere idea. The profound Buddhist philosophy accords with reality.

It was explained that the verse “ji ga toku bur-rai” clarified the essential nature of ordinary people.

This life endowed with the three phases of life (Sanjin) is what we have obtained by ourselves. We can never learn Buddhahood from others.

You may study Buddhism or hear lectures on the Hokekyo and ask someone to teach you what Buddhahood is like, without getting a definite answer. You can do nothing but realize it by yourself. ‘I have obtained these three phases of life by myself.’ This is how Buddha feels. As for the way to attain Buddhahood, Nichiren Daishonin taught us that to chant Daimoku to the Gohonzon is the only way to realize the life of Sanjin. This is the correct meaning of “Ji ga toku bur-rai.”

As is obvious from the above, you cannot attain enlightenment or Buddhahood ‘by yourself’, but you must believe in the Gohonzon and chant Daimoku. Without the Daishonin, you can never realize the three phases of life which are inherent in everyone, latent but undeveloped. Only through the practice of Daimoku based on faith in the Gohonzon, can you draw these three from within yourself.

If you misunderstand this point, you will stray from the true path of life, and will be unable to attain enlightenment.

Now it is obvious why Nichiren Daishonin repudiates and borrows sentences from the Hoben Chapter, and repudiates and uses those from the Juryo Chapter.

Here is an explanation for why Nichiren Shoshu believers read only the Hoben and Juryo Chapters among the 28 chapters of the Hokekyo and why they do not read the other chapters.

This is because the Hoben Chapter is the most important among the 14 chapters of the Shakumon (the first half of the Hokekyo) and the Juryo Chapter is the core of the 14 chapters of Honmon (the last half of the same sutra), both revealing the law of Ichinen Sanzen in their own respective ways.

All the other chapters are introductory or application of these two main chapters. The Hoben and Juryo Chapters are comparable to the trunk of a tree and the remainder to its branches.

Nichiren Daishonin stated to the following effect:
“If you believe only in the Dai-Gohonzon with pure faith and without the least feeling for any philosophy other than Buddhism or the least sense of disobedience, and chant Nam-Myoho-Renge-Kyo in earnest, then even ordinary people are ‘Buddhas’. This is obviously the only supreme enlightenment in this vast universe. Such an enlightenment is known as Sokushin Jobutsu.”

He also taught:
“In the very moment of practicing Gongyo, the Daishonin’s wisdom illuminates us and our wisdom functions in relation with the Daishonin’s life of the Buddha, both becoming one. At this moment, the Buddha and common people are not different but are in the reality of eternal life. This is but a moment of enlightenment which is included in the teaching of Nam-myoho-rengekyo.”

Bearing these words of the Daishonin deep in their hearts, all Nichiren Shoshu believers should do Gongyo devotedly every morning and evening. It is with this effort that they can attain ‘human revolution’ and enlightenment. They should keep their habit of Gongyo throughout life with the resolution that, as a verse from the Juryo Chapter reads, “In heartfelt desire to see the Buddha, their lives, they do not begrudge - ”Isshin yok-ken butsu, Fu ji shaku shinmyo.”

 

[PassTheDoobie]

Please note that President Toda continually refers to "Nichiren Shoshu" rather than "Soka Gakkai" members. We continuously upheld and supported the priesthood until they booted us in an attempt to gain complete vertical control of the lay organization and it's assets more than a decade ago. Please understand the nature of this difference in reference to his presumed audience as the lecture continues.

 

[PassTheDoobie]

Josei Toda's Lecture on the Sutra (chap.1 cont.)

Josei Toda's Lecture on the Sutra (chap.1 cont.)

What Is Nam-Myoho-Renge-Kyo ?

Is it very difficult to know what ‘Nam-myoho-rengekyo’ is? It is, in a word, the name of Nichiren Daishonin, the eternal True Buddha. Analytically speaking, each of ‘Nam’, ‘myoho’, ‘renge’ and ‘kyo’ has a very profound meaning.

The deductive logic of Oriental philosophy makes it still more difficult for the Western mind, accustomed to inductive logic, to realize the principle of the Hokekyo.

Deduction is ‘logical inference from a general rule or principle’ and Oriental philosophy begins with its supreme principle. For example, Shakyamuni first defined the ‘Myoho-renge-kyo’ (Hokekyo for short) and then he began to teach what it is. Another example is Tendai (T’ien-t’ai) the Great of China who expounded ‘Maka-Enton-Shikan’ (Also called Shikan or Maka-Shikan) as his highest principle and then proceeded to elucidate its contents.

In Mappo (the Latter Day of the Law), the True Buddha appeared as Nichiren Daishonin and established the Gohonzon of ‘Nam-Myoho-Renge-Kyo’ as the supreme object of worship. He taught that by worshipping the Gohonzon, everyone can discover the Ten Worlds (Jikkai) which are innate in his own life and attain Buddhahood or eternal happiness.

Some people draw a distinct line between science and religion, but they are one-sided. Science, be it natural, political or social, has its own particular object of study. Likewise, religion makes a close study of ‘life’. In a sense, religion is the ‘science of life’. It clarifies both the life of Buddha (Buddhahood) and that of ordinary people (Nine Worlds - because Buddhahood is excluded from the Ten Worlds) and establishes the way of living a truly happy life.

However, many contemporary religionists believe that religion is a sort of ‘mental culture’. They are mistaken. Since religion is ‘science of life’, it should reveal through theoretical and experimental studies how one can make his life happy and meaningful. It is because it adds much to your happiness that we urge you to chant more Daimoku and practice Shakubuku.

Apart from preparatory explanation, here is a brief account of ‘Nam~myoho~renge~kyo’.

‘Nam’ derives from the Sanskrit Wamas. ‘Myoho-renge-kyo’ is composed of Chinese characters. The Sanskrit for ‘Myoho-renge-kyo’ is Saddharma Pundarika Sutram. This Sanskrit title was translated into Chinese by Raju Sanzo (Kumarajiva).

‘Nam’ means devotion of life which is the entity of body and mind. Therefore, it stands for devoting one’s body and mind to the object of worship. The object of worship is classified into two - the Person and the Law. A believer devotes himself to the Person who is Nichiren Daishonin and the Law which is Nam-Myoho-Renge-Kyo. The Gohonzon is the entity of the Person and the Law.

The Daishonin states in His Ongi Kuden (The Record of the Daishonin’s Oral Teachings on the Hokekyo), “The inseparability of body and mind is called the supreme philosophy.” One’s body and mind are combined into one and are inseparable.

Body and mind should be one in a single life. It would be extremely confusing if one’s body were seated in his office while his mind rested at home. One’s body and mind should be always in perfect harmony, but in actuality it is sometimes extremely difficult. The perfect oneness of body and mind is what Buddhism calls Shikishin Funi (the inseparability of body and mind).

‘Myoho’ literally means mysterious or inscrutable phenomena. ‘Myo’ whose literal meaning is mysterious or inscrutable stands for Hossho (Buddhahood or enlightenment) and ‘ho’ literally meaning the law or phenomena, for Mumyo (Darkness or ignorance). Thus ‘Myoho’ means that both enlightenment and darkness are two sides of one thing like light and shadow. It also means that all phenomena represent nothing but the Ten Worlds. Nothing is as mysterious as human life.

‘Renge’ signifies the law of cause and effect. The cause and effect are of simultaneous nature. This is the law of ‘Renge’. A lotus blossom which bears both flower and seed at the same time is used as the example of this law.

The simultaneous nature of cause and effect means that both cause and effect are contained in a single moment of the existence of life. For example, the instant you touch fire, you feel heat. This action can be divided into cause and effect, but it takes place in one moment. When one becomes angry, his looks change. The cause and effect in this change are also simultaneous.

From another viewpoint, the cause represents the Nine Worlds or the life of ordinary people and the effect, Buddhahood or the life of Buddha. These two exist simultaneously in a single person’s life. For this reason, by worshipping the Gohonzon, one can attain Buddhahood. The ‘mysterious law with the simultaneous nature of cause and effect’ is called ‘Myoho-renge’.

Shakyamuni’s Buddhism relates the following story. Some 100 years after Shakyamuni’s death, there was a distinguished king called Asoka. Why he became such a king was disclosed in Buddhism. In a previous existence of his life, Asoka was born as a boy named Tokusho Doji (literally meaning a boy with excellent virtue.)

One day, the five-year-old boy was playing with his brother on the sand when Shakyamuni Buddha happened to pass by. The boy who had nothing to offer to the Buddha made a cake out of sand and offered it to him. Through this pious deed, the boy became King Asoka in his following existence.

Thus Shakyamuni’s Buddhism teaches cause and effect in these words: “The cause in one’s past can be known if the present condition is observed, and if one’s present behavior is considered, the effect which will result in the future can be foreseen.”

However, Nichiren Daishonin’s Buddhism teaches the law of ‘Myoho-renge’ or the law of the simultaneity of cause and effect. The difference between the two streams of Buddhism is obvious from the following:

Suppose there be a poor man. According to Shakyamuni’s Buddhism, he cannot make both ends meet and always finds himself in debt because he committed theft in a past existence. Therefore if he wants to become rich in the next life, he should offer alms to others.

However, the Daishonin is so merciful that He never leaves the poor man to his destiny even in this life. It was for this very reason that He established the Gohonzon for the salvation of all mankind. To worship the Gohonzon by chanting Daimoku is the cause for happiness and and so is Shakubuku. Then, even if one be lacking in the cause of becoming rich in his past existences, he will obtain the very cause by worshipping the Gohonzon.

A passage from the Kanjin-no Honzon Sho reads, “The two laws of cause and effect (Making the practice of religious austerity the cause, its meritorious result will be acquired) taught by Shakyamuni rest in the five characters of Myo-ho-ren-ge-kyo (which are indicative of the Gohonzon). If we have faith in these five, we shall be granted the benefit of the two laws.”

There is not a single Buddha suffering from poverty. Likewise, those who worship the Gohonzon can acquire the two laws of cause and effect possessed by the Buddha and never fail to become rich.

Lastly, what is ‘Kyo’? It signifies the voices and sounds of all. ‘Kyo’ represents the voices of human speech, the barking of dogs - even the croaking of frogs. Shoan (Chang-an) the Great of China says, “Voice makes an essential part of Buddhist practice.” In a broader sense, all the activities of the universe may well be called ‘Kyo’. ‘Kyo’ also represents the eternity of life.

The voices of those who are inherently possessed of Hossho (enlightenment) and Mumyo (darkness) and simultaneously obtain the cause and effect are the supreme ‘Kyo’. All these are part of the functions of ‘life’ contained in the universe. This is summed up in ‘Myoho-renge-kyo’.

As mentioned earlier, ‘Nam-Myoho-Renge-Kyo’ is the precious name of the True Buddha, Nichiren Daishonin. Furthermore, it is the ‘life’ of Nichiren Daishonin.

Since the Daishonin’s ‘life’ is Nam-Myoho-Renge-Kyo, the life of His disciples is also Nam-Myoho-Renge-Kyo. Hence a passage of the Gosho: “Do not seek the Gohonzon elsewhere. The Gohonzon actually exists in our hearts, the people who profess the Hokekyo and chant Nam-Myoho-Renge-Kyo.” (Reply to Nichinyo Goze)

 

[PassTheDoobie]

Josei Toda's Lecture on the Sutra

Josei Toda's Lecture on the Sutra

Chapter II

Lecture on the Hoben Chapter

First Chapter, Jo-hon

After expounding the Muryogi-kyo (Sutra of Infinite Meaning), Shakyamuni entered into deep meditation, Muryogi-sho Sanmai, which means to meditate on a sentence of the sutra, Muryogi-kyo; “Infinite meaning comes from the One Law.”

At this moment, a deluge of flowers, Mandarake, Maka-Mandarake, Manjushage and Maka-Manjushage, fell from heaven, and the earth trembled in six different ways.

While those present, rejoicing at the auspicious omen, gazed at Shakyamuni, a ray of light was emitted from the middle of Shakyamuni’s forehead (Byakugo-so ) to illuminate the 18,000 worlds to the east. The scene was exquisite and sublime, yet the Buddha uttered not a single word.

Observing the 18,000 worlds, all the people present clearly saw the countries, the Buddhas, and each state of Bosatsu (Bodhisattva), Shomon (Learning), Engaku (Absorption), Nin (Humanity), and Shura (Anger) there.

“What on earth is this?“ “Whom shall we ask about the reason for this event? – These questions occurred to the minds of Bodhisattva Miroku (Maitreya) and others.

Then, calling the fact that Bodhisattva Monju (Manjusri) had intimate contacts with many Buddhas in the past, Miroku representing all the others, posed him a question. Answering the question, Bodhisattva Monju related the following story:

“Once there was a Buddha named Nichigetsu-tomyo-Butsu (literally, the Buddha with the Brilliance of the Sun, Moon and lights), who had three princely sons. Hearing that their father entered the priesthood and attained Buddhahood, these princes renounced their rights to ascend the throne and entered the priesthood, also. Then, Nichigetsu-tomyo Buddha propounded a teaching of Mahayana Buddhism, Muryogi Kyo-Bosatsu-ho Bussho-gonen.

“Following that, the Buddha entered a deep meditation of Muryogi-sho Sanmai and a great omen just as was seen at the present moment appeared. In the next moment, Nichigetsu-tomyo Buddha arose from his meditation and taught a sutra named Myoho-renge-Kyo-Bosatsu-ho Bussho-gonen to a Bodhisattva named Myoko, giving enlightenment to another Bodhisattva, Tokuzo, with the sutra, and then entered Nirvana. Bodhisattva Myoko, after the death of the Buddha, expounded the Buddha’s teaching among the people. Among his disciples was a man named Gumyo. Now, Miroku, I myself (Monju) am none other than the Bodhisattva, Myoko, and you are the disciple, Gumyo.”

Bodhisattva Monju then remarked that Shakyamuni would surely teach the sutra Myoho-renge-Kyo-Bosatsuho Bussho-gonen of Mahayana because the omen appearing at that moment was identical to the one which appeared in the past.

The phrase, Myoho-renge-Kyo-Bosatsu-ho Bussho-gonen must be explained here. Literally, it means that Myoho-renge of the Mahayana Sutra is the law (ho) to instruct (Kyo) Bodhisattvas (Bosatsu), and which is observed and meditated on by all Buddhas (Bussho-gonen). To be exact, Myoho-renge-kyo is the object which all the Buddhas of the three existences (past, present and future) have guarded and meditated on.

‘Buddha’ is the state of life in which a person has attained enlightenment through practice of Buddhism. There are ten categories or worlds in man’s life. More particularly, there are 3,000. This is Ichinen Sanzen (3,000 worlds in the momentary existence of life). Roughly divided, they are called Jikkai (Ten Worlds):

Butsu (Buddhahood), Bosatsu (Bodhisattva), Engaku (Absorption), Shomon (Learning), Ten (Rapture), Nin (Tranquility), Shura (Anger), Chikusho (Animality), Gaki (Hunger) and Jigoku (Hell).

If a man is in agony and anguish, he is said to be in the state of Jigoku (Hell). A man unceasingly troubled by bill collectors or afflicted with sickness can be said to be in the state of Hell.

Gaki (Hunger) is the endless agony pursuing money, food or the like.

In the state of Chikusho (Animality), a man will think only of immediate matters, and truckling to the strong, he is overbearing to the weak.

Shura (Anger) appears when a man is provoked. Also a man who is in this state of life is distorted in character and cannot see things in a correct manner.

Nin (Tranquility) is the normal, tranquil state usually observed in man’s life.

Ten (Rapture) is a life filled with joy.

Shomon (Learning) and Engaku (Absorption) are called Nijo (literally, two vehicles). A man in these states will seek only theory, and is content if only he is safe.

Bosatsu (Bodhisattva) indicates a man who is willing to save others, help others with wisdom, and always considerate of his companions.

Finally, if a man is in a state of life which is established on absolute security, is filled with everlasting joy, indestructible by anyone, and in possession of eternal happiness, he is then said to be in the state of Butsu (Buddhahood).

These states of life exist even in life after death. This view of life ‘over the three existences of past, present and future’ is a basic tenet of Buddhism, and is an eternal truth.

Our present existence consists of the mutation of life in the Rokudo (Six Paths, or the first six of the Ten Worlds from Hell to Rapture); so one can never enter another world of absolute security after death. The Six Paths actually exist in our daily lives.

For instance, when a. man gets up early in the morning and is feeling calm with a fresh outlook; he is in the state of Ten (Rapture). Then, at the next moment, he may feel hungry; he is in the state of Gaki (Hunger). If he goes to the kitchen to find his wife has not yet prepared breakfast, and gets angry, then he is already in the state of Shutra (Anger). If he stands in danger of his wife’s violence, he will be full of fear; thus in the state of Chikusho (Animality). When afterwards the couple is reconciled, they will be in Nin (Tranquility). Thus, man’s life is in constant mutation within these Six Paths, which are applicable to life after death also.

In the Jo-hon Chapter, Bodhisattva Monju proclaims that Shakyamuni-Buddha will expound the great doctrine of Myoho-renge-kyo, which is protected and meditated on by all the Buddhas of the three existences. After this, the Buddha will expound the Hoben-pon, the second chapter.

What Is Hoben ?

In the Hoben Chapter of the Hokekyo, it is decreed “Obediently discarding the provisional teachings, now I will reveal only the truth.” The provisional teachings in this case indicate the Hinayana and Mahayana sutras which Shakyamuni had taught during the forty-two years before he revealed the Hokekyo.

To explain the Hoben-pon, the second chapter, there are three means (Hoben) set forth - Hoyu Hoben, Notsu Hoben and Himyo Hoben. Of these, the first two are used in Hinayana and Provisional Mahayana sutras. Both of them are given as preparatory means for leading people to the true teaching of the Hokekyo. Thus, one should discard these two.

Of the two provisional means, Hoyu Hoben is used for introducing the teachings which are best suited for the people’s religious capacity, thereby leading them gradually to the true teaching. Notsu Hoben is used to make people realize that their knowledge of provisional teachings of Buddhism is useless’ and thus lead them to the true teaching.

The last means, Himyo Hoben, has the true purpose of teaching the Hoben-pon. Hi (secret) of Himyo means what only the Buddha knows, and myo (mystic) is a mysterious state of life which one cannot imagine.

Then what is the Himyo Hoben? Nichiren Daishonin explains it through the parables of Eriju (a priceless gem hidden in a robe) and Choja Guji (The wealthy man and his son).