Chanting Growers Group

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Josei Toda's Lecture on the Sutra (chap.2 cont.)

Josei Toda's Lecture on the Sutra (chap.2 cont.)

Parable of the Wealthy Man and His Son

This is the parable presented in the Shinge Chapter of the Hokekyo, and is famous for the fact that Four Great Bodhisattvas - Shubodai, Kasen’nen, Kasho and Mokkenren - came to understand Shakyamuni’s teachings through this parable.

Once there was a son who in his youth left his home and father. After travelling in many countries, he found himself already at the age of over fifty. However, he could only live from hand to mouth to maintain his aged and poor life.

The father, worried about his son, constantly wished to find his heir from the very time of his departure, but he could never find out where the son lived. The father was a very rich man, lived in a castle, and his wealth was said to be uncountable. His treasury was filled with gold, silver, rubies, coral, amber, crystal and other rare things. Also he had countless number of servants and clansmen.

Even though the father was respected and envied by many, he had one worry - his son who had been away from home for over fifty years. The father’s only wish was to bequeath his property to his son. Unless he could hand over the treasure to his son, they would be scattered.

Meanwhile the wandering son, not knowing of his father’s worry, passed by the father’s castle one day. The destitute son was seeking some work, but seeing his father wealthy as a king, surrounded by many servants, he was dumbfounded. He said, “Ah, I am in the wrong place. This must be a king, and it is not a place where my poor self can come and get work. I had better run away before I am caught and made his slave.” So saying, the cowardly son fled.

The father, observing the man at the gate knew that it was his own son. Deeply gladdened in his heart, he ordered two of his retainers to run after him and bring him back. The man was frightened and screamed, “I have done nothing wrong. Why do you arrest me? Help!” Moreover, fearing that he might be killed, he lost his senses.

The wealthy father, looking at him, splashed water to the son, and let him go. The distressed son was relieved and ran away to a town where poor men lived. The father as a Hoben (means) sent to his son two of shabby looking retainers pretending to be night-soil men. The two men said, “Why don’t you come collecting night soil with us?”

The prodigal son was very pleased and said, “I will work with you but pay me first.” Then, after receiving the money in advance, the son began to work. The father, looking at his son dipping up night soil, felt sorry for his mean character. He arrayed himself in shabby clothes and approached the son, saying:

“You are a man. Stop doing such a menial and dirty job. Pull yourself together and engage in proper work here. If you work hard, I will increase your income. Tell me whatever you want, be it salt or rice. You have some merits worthy of note. I am now so old that I will take care of you like a father. From now on stop your cunning lying, getting angry, being jealous of or reviling others.”

The unhappy son was impressed with the exceptional treatment by the wealthy man but he kept on thinking that he was still a night-soil man. After a lapse of twenty years, he gradually became intimate with the rich man’s family and became familiar with the rich man.

One day, the wealthy man fell ill. He knew he was soon to die, so he called his son and taught him the place where the gold, silver and all his property were kept. He said, “I will hand them over to you. You may freely run a business with it, but take care not to lose it.” The son used all the property of the rich man and became so honest that he never filched even a penny. However, he did not know that the property actually belonged to him. He was conscious only that he was a mere clerk for the rich man.

Knowing that he was about to die, the wealthy man assembled his relatives, the king and his men, and all other responsible persons to a room of his castle and said, “Now, everyone, this is my son who fled my home, suffered many hardships for more than fifty years, traveling in many lands, and at last came back to my home. All of my property will be handed over to him. I hope you will be friendly to him.”

The honest son, upon hearing his father’s words, felt unprecedented delight and said, “I never dreamed that I was his son. I have gained uncountable treasures without even seeking them.”

The wealthy father in this parable is Nichiren Daishonin himself or the Dai-Gohonzon. The wandering son stands for the people born in Mappo, and that he traveled through many countries away from his father shows that people live unhappy lives, completely forgetting the true faith. The fact that the destitute son ran away even after he was found by his father shows that people do not want to accept Buddhism smoothly even after they are introduced to the Gohonzon. That the son was happy in the mean occupation of night-soil carrier represents that believers are satisfied with small benefits after accepting true faith. The unprecedented pleasure the son felt when he inherited all his father’s property shows that the believers gain Buddhahood and cherish the confidence that “I am a Buddha.”

In the above parable, the unhappy son works as a poor man until he realizes that he is in reality the son of the wealthy man. This is the Himyo Hoben (mystic means).

In the same way, people in Mappo are all common mortals but in reality the original disciples of Nichiren Daishonin, the True Buddha. The acts of the Daishonin in Mappo are the same as those He did as the original Buddha in the infinite past. Once we realize that we ourselves are Buddhas, we will be behaving the same as we have done in the limitless past as the true disciples of the True Buddha. This is called the Himyo Hoben.

Nyorai Himitsu Jinzu shi riki of the Juryo Chapter shows that Buddha can make all common mortals Buddhas. It is the Himyo Hoben of Buddha in which, before revealing the mysterious power of Jinzu shi riki, the Buddha convinces of the fact that even they, common mortals, can attain Buddhahood. (See Page 92)

In the Hoben Chapter, there is a long phrase after the parable in which is revealed the Himyo Hoben. The phrase is condensed as follows: “You are in the states of Shomon or Engaku, but these are not the true purpose of your life. To attain Buddhahood is the final object of life.” The fact that we are mere common mortals is in itself Himyo Hoben, and the truth is that we are Buddhas. The Gohonzon is enshrined in our altar. The basic understanding of our faith should be to know that the Gohonzon in the family altar exists also in ourselves.

Parable of Gem Inside the Robe

This is a parable set forth in the Gohyaku-deshi Juki-bon (the eighth chapter) of the Hokekyo.

One day, a man visited one of his friends. While being warmly treated by his friend, the man chatted vigorously, became intoxicated with liquor, and finally passed out. His intimate friend, however, had an official duty that night, and so he left the man asleep and went out. Before leaving, however, the friend wanted to give the visitor a splendid jewel, which was called the ’priceless gem of perfection’. The gem was invaluable with a mysterious power to make any prayer come true without fail.

The friend, seeing that the man was fast asleep, sewed the priceless gem secretly inside the man’s robe so that it would not be lost. Not knowing of it, the man awoke from his sleep, wandered in many lands, was engaged in many kinds of work, failed in all of them, and spent a hard life. Thus, both his heart and appearance became haggard, and he returned to his friend’s home. The friend who was an official was much surprised to see the man’s shabby mien and asked him as if in reproach, “Why are you so poor-looking? Why didn’t you use the priceless gem which I gave you?”

The poor fellow, however, did not understand what he meant and stood there dumbstruck. The intimate friend explained that he had sewn the priceless gem inside his robe and said, “It must still be inside your robe. Look and find it.” The man looked for the gem and found it neatly sewn inside his robe. The man was surprised, ashamed of his foolishness, and at the same time much delighted with such a splendid gem.

Now according to Nichiren Daishonin, to sew a gem inside a robe means to accept the treasure of the faith of Nam-myoho-renge-kyo. The liquor signifies inferior religions or mistaken thoughts, and to be intoxicated with the liquor is to be misled into unhappy life by false religions. People who do not embrace the faith of Nichiren Shoshu are same as those who are asleep after drinking liquor. When people embrace the True Buddhism and begin worshipping the Gohonzon, they may be said to be awakened from their sleep.

We have the life of Buddha within ourselves but, being unaware of it, we go through many troubles and difficulties. Therefore, through faith in the Gohonzon, we can enjoy the utmost happiness.

In reality, however, few people are leading delightful lives, giving full play to the Buddha’s life inherent in themselves. Many people suffer from poverty, illness or family discord, and they are likened to the man who wandered in poverty without using the priceless gem even though he had it inside his robe. Life without the Gohonzon is same as the man ignorant of his own priceless gem.

Those who have taken faith in the Dai-Gohonzon, or have become convinced that they themselves are the real entity of the Mystic Law and are Bodhisattvas of the Earth, can be said to be living a life filled with happiness, fully utilizing the priceless gem of perfection.

Fortunately, the believers of Nichiren Shoshu have awakened from the intoxication of false religions, but there are still many others who are not yet awakened from the life of illusion. To awaken and lead them to the true teachings is the mission for all Nichiren Shoshu believers.

The man in the parable who was delighted to find the priceless gem and the man still suffering from a poor state of life are the same and one person. This is a mysterious means only the Buddha knows. Until the gem was found, the man did not know it was there. Thus the parable represents the Himyo Hoben (literally Secret and Mysterious Means).

Aside from the aforementioned three kinds of Hoben, there are two Hoben - (means) in the True Buddhism. They are ‘punishment’ and ‘blessing’.

In practicing Shakubuku for others, you may find that they will not listen to you even though you say, “You are in reality none other than the true entity of the Gohonzon of Nam-myoho-renge-kyo. You will surely become a Buddha, so take the faith.” They will only answer, “I am satisfied as I am. I shall become a Buddha after death.”

This is why there is punishment for those who oppose the faith, and divine blessings for those who take faith and earnestly practice it.

This is what the Buddha taught: “We have obtained the priceless gem of perfection without seeking it earnestly”. Here the priceless gem is nothing other than the Gohonzon. It is we, the Nichiren Shoshu believers, who gained the Gohonzon without seeking the Gohonzon.

 

[Guest]

thank-you PTD.

I wonder if I could bother you to email me a copy of Josei Toda's lecture. I would like to add his lecture to my collection for further study. I am already studying Mr. Makiguchi's 'the Geography of Human Life.'

Avid

 

[PassTheDoobie]

A.L.

Sorry friend, but I'm not in a postion to do that right now. This is going to be a labor of love and by the time I can do that, you will have already been able to read it here. I am not sure I can guarantee the complete text as it is. This book has been out of print for YEARS, and I gave so many away only to lose mine in a domestic split after it could never be replaced. Enjoy it with the rest of us brother. The thing I LOVE ABOUT PRESIDENT TODA is his lack of diplomacy. He doesn't take an equivocal position on any of this. He's very much, "Listen! This is the way it is!" His compasion and mercy to stand up and say it like it is for the sake of our advancement and happiness is the model for our practice. He captured my heart as a nineteen year old.

 

[PassTheDoobie]

Josei Toda's Lecture on the Sutra (chap.2 cont.)

Josei Toda's Lecture on the Sutra (chap.2 cont.)

Lecture on the Hoben Chapter

Niji seson ju sanmai anjo ni ki go sharihotsu:
Shobut-chi-e jinjin muryo. Go chi-e mon
nange nannyu. Issai shomon hyakushibutsu
sho fu no chi.

This first passage of the Hoben Chapter means, “At this time of Moppo (the Latter Day of the Law), the True Buddha who had been in the universe emerged in Japan as Nichiren Daishonin and addressed the people of Mappo: ‘The wisdom of Nam-myoho-renge-kyo covers eternity and the entire universe, and therefore is infinitely profound and immeasurable. The law of Nam-myoho-renge-kyo is difficult to comprehend and its portals difficult to enter. No scholar or artist, egoistic by nature, is able to fathom the depths of this wisdom.”

Niji means the time of Mappo, the period following 2,000 years after the death of Sakyamuni Buddha, and Seson, Nichiren Daishonin, the True Buddha of Mappo. The eternal True Buddha or the life of Nam-myohorenge-kyo in the universe appeared in this world – in Japan - as Nichiren Daishonin. He then addressed Sharihotsu (representing people in Mappo):

“The law of Nam-myoho-renge-kyo is infinitely profound and immeasurable.” (shobutsu(1) chi-e jinjin muryo) All the Buddhas attained enlightenment through the practice of Nam-myoho-renge-kyo. Therefore, their wisdom which enabled them to attain enlightenment is Nam-myoho-renge-kyo, another name for the ‘life’ of Nichiren Daishonin. It is obvious then that Nichiren Daishonin is the original Buddha who awakened all other Buddhas to the law of Nam-myoho-renge-kyo, although Sakyamuni was the first Buddha in recorded history.

For this reason, the Daishonin added, “Their (Buddhas’) wisdom is difficult to comprehend and its portals difficult to enter.” (Go chi-e mon nange nannyu)

According to the Buddhist principle of changing belief into wisdom, “their wisdom” means “their belief” in Nam-myoho-renge-kyo or the Gohonzon, the object of worship established by the Daishonin for the redemption of all people. Thus we can obtain the infinite wisdom from the Mystic Law(2) by believing in the Gohonzon.

However, the teaching of Nam-myoho-renge-kyo “is difficult to comprehend and its portals difficult to enter,” and it is no easy task to make other people understand this religion or be converted through Shakubuku.(3)

The so-called intelligentsia who are described in the Hoben Chapter as “issai shomon hyakushibutsu” cannot understand the Gohonzon because they persistently hold to their own views of the world and never seek to know what they do not. They are selfishly blind to the unhappiness of other people because they are only satisfied with their own studies. Such people are called in Buddhism Nijo (literally, the two vehicles) or people belonging to the worlds of Learning and Absorption of the Ten Worlds (Jikkai).

As this is the first part of the Hoben Chapter, further explanation is given below. Niji is a Buddhist term meaning ‘time’. It is the time when a Buddha, realizing that people are seeking Buddhism in their hearts, makes his advent for them. Then the Buddha expounds his law.

In Buddhism, ‘time’ is classified into three - Shoho, Zoho, and Mappo. Shoho is the first millennium after the death of Sakyamuni Buddha, the first Buddha in recorded history, and Zoho the second millennium. Mappo, as explained earlier, is the time which comes after those 2,000 years and lasts eternally.

The Buddhism of Shakyamuni benefited the people during the 2,000 years of Shoho and Zoho, but in Mappo it no longer has the power of redemption. One of the most frequently used words, Mappo, literally means the Latter Day of the Law when the law of Shakyamuni Buddha perishes. Therefore, the advent of a new Buddha is needed in the time of Mappo.

In order to meet the needs of the people in Mappo, Nichiren Daishonin appeared in this world to save, with His limitless mercy, the unhappy from their worries and troubles. For this purpose, the Daishonin established the Dai-Gohonzon, the original object of worship, on October 12, 1279.

Seson literally means the Buddha. Buddha, to the Western mind, means Shakyamuni (Gautama) Buddha of India. However, as the sutra mentions shobutsu (all the Buddhas), there are numerous Buddhas in the universe.

The Buddha who taught all other Buddhas the way to attain enlightenment is called the True Buddha (Honbutsu). He is Nichiren Daishonin. The life of Nichiren Daishonin or Nam-myoho-renge-kyo exists in the universe from the infinite past to the eternal future.

Sanmai or samadhi in Sanskrit means to concentrate one’s mind on one point and meditate on the philosophy of Buddhism. Nichiren Daishonin who had been meditating on Nam-myoho-renge-kyo in the universe made His advent in this world some 700 years ago.

Sharihotsu (Sariputra in Sanskrit) literally is the name for one of the ten great disciples of Sakyamuni who is known for his unparalleled wisdom. At the age of eight, he went to a festival and saw a crowd of people gathered around a high seat set in the center of the ground. They put various questions to the man seated there. Then, Sharihotsu seated himself and promptly gave correct answers to all the questions people asked. However, even this wisest disciple could attain enlightenment not through his own wisdom but through belief in the Buddha.

The Hoben Chapter was expounded to instruct all people in Mappo on their way to enlightenment. Therefore, Sharihotsu in the sutra indicates the people of Mappo.

Most people do not have the excellent wisdom to understand Buddhism, but according to the Buddhist principle of changing belief into wisdom, they can attain enlightenment through the practice of worshipping the Gohonzon in the morning and evening services of Gongyo (daily worship) and chanting the Daimoku.

Incidentally, there are twelve forms of preaching in Shakyamuni’s teaching. Therefore, Shakyamuni’s sutras are called Junibukyo (twelve-part sutras). The form of expounding the Hoben Chapter is that of teaching the law spontaneously without being asked to do so (Mumon-jisetsu). No one asked the Buddha to teach the law, but the Buddha began to state, “Go chi-e mon nange nannyu...”

Therefore, the Hoben Chapter begins with the sentence, “In Mappo, Nichiren Daishonin arose from His deep meditation on the law of Nam-myoho-renge-kyo, and then addressed the people, saying, ...“

There are always four types of people when Buddha expounds his law.

1) Questioners (Hokkishu): Those who ask the Buddha questions, or beg him to teach the law, thus helping him expound his law. 2) Sympathizers (Tokishu): Those who understand and become convinced of the Buddha’s teachings. 3) Listeners (Kechienshu): Those who listen to the teachings of the Buddha and later attain enlightenment. 4) Assistants (Yogoshu): Those who always follow the Buddha wherever he teaches the law and prove that his teachings are true.

Sharihotsu and Miroku-Bosatsu (Maitreya-bodhisattva) who asked Shakyamuni Buddha questions are Questioners and Monju-Bosatsu (Manjusri-bodhisattVa) and Kannon (Avalokitesvara) who helped Shakyamuni teach the law are Assistants.

Among these four types, Questioners are most important. Believers who ask questions at discussion meetings or at question-and-answer sessions are the Questioners. Their questions can make the meetings either successful or unsuccessful, impressive or tiresome.

As mentioned earlier, the form of teaching the Hoben Chapter is without Buddha being begged to do so. The Buddha began to speak spontaneously. This form is called in Japanese Mumon-jisetsu.

Now returning to the subject, the sutra reads, “shobut-chi-e-jinjin muryo.” (The wisdom of all the Buddhas is infinitely profound and immeasurable.) Their wisdom is the law of Nam-myoho-renge-kyo or the wisdom of Nichiren Daishonin. All the Buddhas attained enlightenment not through their own wisdom but through the practice of Nam-myoho-renge-kyo which only the True Buddha knows. Even the wisdom of Shakyamuni Buddha is incomparably superficial but he was able to have the wisdom of Nam-myoho-renge-kyo when he practiced the law of Nam-myoho-renge-kyo in the unimaginably distant past known as Gohyaku-jintengo. (See page 101)

“Go chi-e mon nange nanyu” – “Their wisdom is difficult to comprehend and its portals difficult to enter.” Since Buddhist philosophy is profound, general explanations will not make a person understand what it really is.

When one practices Shakubuku, some people say, “I will take the faith when I understand it without believing in it. They can only realize that it may be right or at least coherent. It is to comprehend the Buddhist philosophy that believers in the True Buddhism known as Nichiren Shoshu (4) are practicing it. Through the practice, believers can change their faith into wisdom and therefore can realize enlightenment.

Then the sutra reads, “Issai shomon hyakushibutsu sho fu no chi.” (No intelligent people can understand the depths of Buddhism.)

The worlds of Learning (Shomon) and Absorption (Engaku) are called the two vehicles (Nijo). Their selfish minds are disliked by people and are contemptuously called the ‘disposition of Nijo’. The world of Learning is indicative of those who overestimate themselves as being enlightened because they have realized that everything in this world is transient. The world of Absorption is significant of those who boast of themselves since they have realized the uncertainty of this world after seeing the transient phenomena. These two types of people are satisfied only if they themselves can escape from suffering in this world. In Shakyamuni’s age, Shakyamuni declared that they never could attain enlightenment just as rivers never flow backward and a broken stone can never be mended.

In this age, the two vehicles indicate the so-called intelligentsia such as scholars who take a preconceived view of Buddhism without seeking it earnestly. They hold their views of the world and never desire to seek a higher one.

Those who do not believe in the Daishonin can never comprehend the supreme law of Nam-myoho-renge-kyo and its profound philosophy.

The contemporary scholars who believe that science is almighty will never know it. Japan has been devoted to the development of science for these 100 years since it was far behind Western nations in the progress of science. Thus people came to neglect the necessity of Buddhism which is the essence of Oriental philosophy, being so impressed with the remarkable progress of science which appears to realize the long-cherished dream of man travelling to the moon. This is rather an international tendency today.

Electricity is applied to every aspect of daily life.

Television-sets and washing machines have made home life comfortable and pleasant. Science surely makes home life cozy and convenient.

It is said that the development of science corresponds with the increase of individual happiness but in actuality this is not true. Even when new devices are produced, a person may feel unhappy if he cannot afford one while his neighbors can.

What is worse, as you well know, the invention of nuclear weapons is threatening the existence of mankind. We never deny the wonderful power of science but we deny the idea that the development of science is proportional to the increase of individual happiness.

Just think which is greater, the happiness of a farmer some 200 years ago or that of contemporary man?

Happiness will be in our hands only when we realize the true philosophy of life. It is not until we worship the Gohonzon that we can attain true happiness. Not knowing this, many people speak of science and learning as a means to happiness. However, they are what the Hoben Chapter describes as “Issai shomon hyakushibutsu sho fu no chi” (No intelligent people can understand the depths of Buddhism).

Some people say they are too shy to chant Nam-myoho-renge-kyo. Indeed I know a Japanese novelist who was converted to this religion when his child was critically ill. Therefore, I instructed him to worship the Gohonzon with his heart and soul. Then he secretly chanted the Daimoku to the Gohonzon, confining himself in a locked room. He is a novelist and belongs to the two vehicles. He could not comprehend what Nam-myoho-renge-kyo is. Thus, those who play with theory can hardly know it.

1. Shobutso: ‘Shobut’ is a phonetical change of ‘Shobutsu’ in liaison with ‘chi-e’.

2. Mystic Law: The English for ‘Myoho’. Indicative of Nam-myoho-renge-kyo, the law of the universe. ‘Myo’ means mystic or inscrutable and ‘ho’ means a law or an order. ‘Ho’ indicates phenomena also. Mystic phenomena (Myoho) are none but life.

3. Shakubuku: A method of propagating True Buddhism. ‘Shaku’ means to correct ones evil mind, and ‘buku’ to convert one to his good mind. The conversion of a person to Nichiren Shoshu, undermining his faith in heretical doctrines through the elucidation of the fallacies inherent in those doctrines.

4. Nichiren Shoshu: The Buddhism which correctly observes the teachings of Nichiren Daishonin, the True Buddha.

 

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Josei Toda's Lecture on the Sutra (chap.2 cont.)

Josei Toda's Lecture on the Sutra (chap.2 cont.)

Shoi sha ga. Butsu zo shin gon hyaku senman
noku musho sho butsu jin gyo sho butsu muryo
doho, yumyo shojin, myosho fu mon. Joju
jinjin mizo u ho. Zui gi sho setsu, ishu nange.

Even intelligent people can hardly learn the law of Nam-myoho-renge-kyo by themselves. So states the final sentence of the foregoing passage. Its reason is explained in the above quotation which means:

“The reason is that the Buddha of Nam-myoho-renge-kyo (Gohonzon) is the source of all the Buddhas whose number, according to the sutra, is ‘hyaku sen man noku(1) mushu’ (100 x 1,000 x 10,000 x 100,000 x infinity).

“Therefore people in Mappo only by chanting Nam-myoho-renge-kyo to the Gohonzon can obtain even greater blessings than can those who have practiced an immeasurably large number of teachings under as many Buddhas. Believers in the Gohonzon are Bodhisattvas of the Earth who devote themselves to the ‘valiant and untiring practice´ of chanting Daimoku and are acclaimed throughout the universe. The Dai-Gohonzon comprising the Law (Nam-myoho-renge-kyo) and the Person (Nichiren Daishonin) is ‘the profound and unprecedented law’ which solves all kinds of worry for the people of Mappo. The wisdom of the Dai-Gohonzon is difficult to comprehend.”

Therefore, no intelligent person can comprehend the law of Nam-myoho-renge-kyo without practicing it. However, we, believers in the Gohonzon, can attain enlightenment by chanting Daimoku to the Gohonzon. Therefore, chanting Daimoku is equal to practicing an immeasurable number of austerities (muryo doho). To embrace the Gohonzon and chant Daimoku is the ‘valiant and untiring practice’ (yumyo shojin).

It is known to all the Buddhist gods in the universe (myosho Lu mon) that we embrace the Gohonzon and chant Daimoku. Thus we can realize the profound and unprecedented law (mizou ho) or in other words, the Gohonzon. The Gohonzon is the entity of the True Buddha.

It is difficult for us to understand that the Gohonzon teaches us to solve our worries and troubles (Zui gi sho setsu, ishu nange).

The most remarkable difference between the Buddhism of Nichiren Daishonin and that of Shakyamuni is the term of attaining enlightenment. In Shakyamuni’s Buddhism, people had to practice Buddhism and follow innumerable Buddhas for a hundred thousand myriads of kotis of Aeons. However, believers in Nichiren Daishonin can attain enlightenment in their own lifetimes. Thus the superiority of the True Buddhism over Shakyamuni’s Buddhism is as clear as day.

“Yumyo shojin” which is often mentioned in Buddhism literally means valiant and untiring practice. It is only Nichiren Shoshu believers who embrace the Gohonzon and devote themselves to chanting the Daimoku.

That we embrace the Gohonzon is widely known to all Bodhisattvas and Buddhist gods in the universe. This is what the sutra defines as “Myosho fu mon”. Those who worship the Gohonzon and are devoted to the practice of True Buddhism are Bodhisattvas of the Earth. Thus they are acclaimed throughout the world for their ‘valiant and untiring practice’. This is why we can receive the protection of many Bodhisattvas and Buddhist gods in our daily lives.

The Buddha acquired this profound and unprecedented law. From the viewpoint of believers, it means that one has established the Gohonzon in his mind. In other words, he was able to derive the life of Nam-myoho-renge-kyo from within his life.

The Gohonzon we worship is the entity of the Law of Nam-myoho-renge-kyo and the Person of Nichiren Daishonin. This is known in Buddhism as Ninpo-Ikka (Oneness of the Law and the Person).

The explanation of Ninpo-Ikka follows. Shakyamuni Buddha is not the entity of Nam-myoho-renge-kyo but one who attained enlightenment by practicing the law of Nam-myoho-renge-kyo. It was in the time of Gohyaku-jintengo or the immemorial past which is revealed in the Juryo Chapter. However, Nichiren Daishonin is identified as Nam-myoho-renge-kyo itself and therefore is the original Buddha who leads all other Buddhas to enlightenment. Hence we call Nichiren Daishonin the True Buddha and Shakyamuni and all other Buddhas simply the Buddha.

As you see now, the Gohonzon which is the embodiment of the life of the True Buddha is the entity of the Law of Nam-myoho-renge-kyo and the Person of Nichiren Daishonin. A passage from A Reply to Kyo-o-dono reads, “I, Nichiren, therefore, have inscribed my life in sumi ink, so that you may believe with your whole heart.”

Ninpo-Ikka is a principle important to our daily lives. For example, a student of medicine will not become a lawyer because of his lack of knowledge of law. How ever a law student in college is likely to qualify as a lawyer. The two students are the Persons and their fields of study - medical science and law - are the Laws. The Law should fit the Person. The former is not Ninpo-Ikka but the latter is.

The Daishonin revealed the law of Nam-myoho-renge-kyo according, to the sufferings of the believers. Such a profound consideration of the True Buddha is beyond our understanding. Some people complain, “Nothing goes well although I worship the Gohonzon earnestly.” Qthers grumble, “My business never prospers while I am devoted to this faith. I will change my business.”

However, in actuality, when they stop complaining and practice the True Buddhism in earnest, they will come to say, “I should have prayed to the Gohonzon more earnestly.”

The first president Tsunesaburo Makiguchi often said, “While a fool thinks, opportunities slip through his fingers. Therefore, don’t complain but worship the Gohonzon devotedly. You cannot understand the intention of the Buddha.”

The Buddha foresees everything while we are blind to the future. We cannot foresee but can only reflect. It is difficult to comprehend the wisdom of the Gohonzon. All we have to do is to believe in the Gohonzon. Then we will have great blessings. If we doubt the Gohonzon, we cannot receive any blessings.

In Buddhism, Buddha ‘in the position of Myoji-soku(2) means the person who knows that every phenomenon is the function of Buddhism. You should do your best in your faith and work in the belief that everything is based on Buddhism.

There is the Buddhist principle of Juji-soku-Kanjin which means that to embrace the Gohonzon leads to enlightenment. Chanting Daimoku to the Gohonzon will ensure you far greater blessings than those Shakyamuni Buddha provided for his disciples.

Nichiren Daishonin cited a passage from the Muryogi-kyo (the Sutra of Infinite Meaning) in His Kanjin-no Honzon Sho(3) to expound the benefits of the Gohonzon.

It reads, “Although you have not yet practiced the Six Paramitas (six types of austerities to enter into Nirvana), you will have the same blessings as you have done so if only you chant the Daimoku to the Gohonzon.”

Thus, those who chant the Daimoku to the Gohonzon of Nam-myoho-renge-kyo can enjoy absolute happiness without practicing any austerities, such as the Six Paramitas - austerities of 1) offering alms, 2) keeping precepts, 3) practicing endurance, 4) self-purification, 5) meditation and 6) deepening wisdom.

How can we attain enlightenment in our single life span when in Shakyamuni’s Buddhism it requires millions of years of austerity? In the Daibadatta Chapter (On Devadatta) of the Hokekyo, there is a story of a hermit named Ashi Sennin whom Shakyamuni served for 1,000 years massaging his legs and gathering kindling wood to attain enlightenment.

Nichiren Daishonin repudiated such austerities which are impractical today in Mappo and expounded the new way to enlightenment. This is to face the Gohonzon and chant the invocation of Nam-myoho-renge-kyo.

A passage from the Kanjin-no Honzon Sho reads, “The two laws of cause and effect (making the practice of religious austerity the cause, meritorious results 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 two laws.”

1. Noku: A phonetical change of Oku which means 100,000,000. However, the ancient idea of Oku is said to be 100,000.

2. Myoji-soku: The position of a person who received the Gohonzon faithfully.

3. Kanjin-no Honzon Sho: Nichiren Daishonin’s writings on the Supreme Object of Worship in Mappo. It is one of the ten most important writings of the Daishonin.

 

[PassTheDoobie]

Josei Toda's Lecture on the Sutra (chap.2 cont.)

Josei Toda's Lecture on the Sutra (chap.2 cont.)

Sharihotsu, go ju jobutsu irai, shuju innen
shuju hiyu, ko en gonkyo mu shu hoben indo
shujo ryo ri sho jaku.

The quotation means, “Addressing the people of Mappo, Nichiren Daishonin states that from Kuon Ganjo(1), He has been expounding the teaching of Nam-myoho-renge-kyo with variops dependent causations and many parables and thus has spread the Gohonzon. He has led all mankind with innumerable kinds of blessings and punishment as the methods of teaching them to make clear their attachment to the affairs of the world.”

Nichiren Daishonin addressed Sharihotsu (people in Mappo): “Since the time called Kuon Ganjo or from the infinite past, the True Buddha has expounded various relations with His disciples (shuju innen) and many parables (shuju hiyu).”

Our relationship with the Daishonin dates back to Kuon Ganjo when we were His disciples. In Mappo, we Bodhisattvas of the Earth appeared in this world to help unhappy people. Born as the poor and unhappy in this chaotic world, we prove to other people the power of the Gohonzon by attaining absolute happiness.

Any trouble will disappear when you call to your mind that you pledged to the Daishonin in Kuon Ganjo to help the troubled people and pacify the war-stricken world by propagating the law of Nam-myoho-renge-kyo.

One of the parables (hiyu) is that faithful believers in Nichiren Daishonin’s days propagated the True Buddhism even at the risk of their lives and enjoyed the immeasurable blessings of the Gohonzon.

“Ko en gonkyo” means to widely propagate the Gohonzon.

The means of guidance in Mappo is blessing and punishment. This is the Hoben (skilful means) of Mappo. With this Hoben, the Gohonzon leads us to enlightenment. Although the Gohonzon does not speak, He favors us with great benefits when we practice the True Buddhism correctly and He punishes us when we stray from the true path of life. Benefit and punishment are, in other words, gain and loss in daily life.

Sakyamuni Buddha taught that one is unhappy because he is attached to something. Without such attachments, he said, one can become happy. However, in actuality, no one can live without being attached to life. If everyone lost attachment to everything, there would he no education, no culture and no economy in our society.

It is evident then that Shakyamuni’s Buddhism falls within something like idealism. It is devoid of the absolute power of changing human life.

On the contrary, Nichiren Daishonin expounded that one should make it clear whether or not he should be attached to something. If one absorbs himself in gambling, he will lose all his property and make his family extremely miserable. Thus he should stop it. However, if he loves to work, he will be all right. The True Buddhism will inspire its believers with the reason to form correct judgment and with the vital life-force to control themselves.

Let us be attached to our work and Shakubuku. Then we will become happy.

As for relations and parables, there are three groups of Shomon (Men of Learning among the Ten Worlds) in the Buddhism of Sakyamuni. In the first half of his Hokekyo which is known as Shakumon, Shakyamuni defined the objective of life as nothing but attaining enlightenment, although in the pre-Hokekyo teachings, he revealed three objectives according to the inborn capacity of people. They were Shomon (Men of Learning), Engaku (Men of Absorption) and Bosatsu (Bodhisattva).

Here, Shakyamuni’s disciples who had been Shomon attained enlightenment through his various teachings. The first group of Shomon realized the essence of Buddhism by understanding the theory of the Hoben Chapter. It is known as Hossetsu-shu, those who understood Buddhism through theory.

The second group of Shomon is the Hiyu-shu who attained enlightenment hearing various parables of a wealthy man’s son and of a burning house.

The third group of Shomon could reach enlightenment when Shakyamuni expounded the relationship with his disciples in some past existence. They are known as Innen-shu.

Since the. question of ‘attachment’ clarifies the difference between the Buddhism of Nichiren Daishonin and that of Shakyamuni Buddha, it should be further explained.

Sakyamuni said that he guided the people through numerous means to enable them to “cast off their attachment to the affairs of the world.” However, Nichiren Daishonin stated in His Ongi Kuden(2) that “to cast off their attachment” should be changed into “to make clear their attachment.” It is, in reality, impossible to “cast off” one’s attachment to the affairs of the world.

According to Nichiren Daishonin, one should never be swayed by his attachment to mundane affairs or his earthly desires. For example, some people smoke more than fifty cigarettes a day and feel uncomfortable. Yet they cannot control their desire for smoking. They should smoke only the proper number of cigarettes to refresh themselves. This is what the Daishonin meant by “make clear” our attachment.

All you have to do is to form a calm judgment on whether or not you should cease your attachment to something. Or you should have a good reason to say that you have a strong attachment to this thing or that.

It is the teaching of Shakyamuni’s Buddhism to let everyone “cast off” his attachment to anything. There is no such precept in the period of Mappo. It may have been necessary in ancient India where there prevailed an inferior thought. Today in Mappo, however, such a teaching is useless. Therefore it is urgently necessary to distinguish the Daishonin’s Buddhism from Shakyamuni’s.

1. Kuon Ganjo: Indicative of the time when Nichiren Daishonin attained enlightenment, indescribably long before the time (called simply ‘Kuon’) when Shakyamuni Buddha was enlightened in his past existence. Kuon Ganjo in the life-philosophy has a deeper meaning.

2. Ongi Kuden: The record of Nichiren Daishonin’, oral teachings, written by Nikko Shonin, the rightful successor to the Daishonin.

 

[PassTheDoobie]

Josei Toda's Lecture on the Sutra (chap.2 cont.)

Josei Toda's Lecture on the Sutra (chap.2 cont.)

Shoi sha ga. Nyoral hoben chiken haramitsu
Kai i gusoku.


This passage means that “This is because the Buddha holds the highest perfection of the means to redeem mankind and the greatest insight into mundane matters.”

It is only Nichiren Daishonin who has such a great power. In His Kanjin-no Honzon Sho. (Writings on the Supreme Object of Worship), the Daishonin expounded that only by chanting the Daimoku, can one enjoy the benefits which all the Buddhas including Shakyamuni acquired after practicing hard various Buddhist austerities.

The Dai-Gohonzon can bestow upon us the cause of attaining enlightenment - the practice of numerous austerities -and its meritorious result - innumerable blessings. Therefore, another name for the Dai-Gohonzon is the cluster of great blessings.

Since the Dai-Gohonzon is the cluster of blessings, the Dai-Gohonzon has the power to produce the cause of absolute happiness experienced by all the Buddhas and the merits resulting from the cause. This is why one can cure illness given up by physicians as incurable by heartily worshipping the Dai-Gohonzon.

Sharihotsu, nyoral chiken kodai jinnon.
Muryo muge riki mushoi zenjo gedas-sanmai,
jin iiyu musai, joju issai mizou ho.

This passage means, “The Daishonin states. ‘People of Mappo, the perception of the True Buddha is infinite and eternal. Endowed with a vast mentality, limitless wisdom and power - fearless, contemplative and unrestrained in mind, He is free for profound meditation. He has reached into eternity and realized the unprecedented law.’”

Nichiren Daishonin told the people in Mappo (Sharihotsu) that His perception (chiken) is infinite (kodai) and eternal (jinnon). Indeed the Daishonin’s power is incomparably greater than Shakyamuni’s.

We, believers in Nichiren Shoshu, have received the Dai-Gohonzon without making an effort ourselves, just as the sutra put it, “We have obtained the priceless gem of perfection without seeking it earnestly.” “The priceless gem of perfection” is the Dai-Gohonzon. We did not seek the Dai-Gohonzon before we were converted to this religion. Many of us thought before being converted that Nichiren Shoshu was something mysterious or had nothing to do with us.

By worshipping the Gohonzon which we received without any difficulty, we can enjoy all the blessings which all the Buddhas obtained through numerous austerities. We worship the Gohonzon during the morning and evening services of Gongyo, reciting the sutra and chanting as many Daimoku as possible.

On the left side of the gohonzon is written, “Fortune exceeds that of the transient Buddha (Shakyamuni).” Through belief in the Gohonzon, we can obtain a blessing even greater than that which Shakyamuni Buddha acquired after his unimaginably long practice over many existences. This evidently shows the difference between the power of the Gohonzon and that of Shakyamunis.

Therefore, we can attain “muryo muge riki mushoi zenjo gedas-(gedatsu) sanmai” through the practice of the True Buddhism. Each of these terms will be explained below to display the superiority of the True Buddhism.

Muryo (vast mentality) is classified into four parts.
1) The immeasurable power to make all people happy,
2) the immeasurable power to rid people of their suffering,
3) the immeasurable power to delight others, and
4) the immeasurable power to be impartial to anyone.

Muge (limitless wisdom) is also classified into four. The Buddha has the limitless wisdom
1) to make all people understand his teaching,
2) to master all the doctrines,
3) to express anything with the most proper words, and
4) to feel the delight of expounding his teaching.

Riki (power) is divided into ten.
1) The power to tell the reasonable law of cause and effect from an unreasonable one neglecting the causal law.
2) The power to know the causal relationships ranging over the three existences of life—past, present and future.
3) The power to keep himself in the state of enlightenment.
4) The power to realize the various functions of mind.
5) The power to know the intellect of people.
6) The power to know the living conditions of people.
7) The power to foresee the future of people.
8) The power to know the causal relationships of people.
9) The power to realize the life of the past existence and the way to enlightenment.
10) The power to obliterate past karma.

Mushoi which means that the Buddha is fearless, will be understood from four viewpoints.

1) The Buddha is fearless because he knows all phenomena in the universe’ and has unyielding conviction.
2) The Buddha is fearless because he is free from all earthly troubles.
3) The Buddha is fearless and teaches us of the various obstacles lying ahead of us.
4) The Buddha is fearless and expounds the way of ending numerous sufferings.

Zenjo means to fix one’s mind on one point,

Gedatsu means to attain enlightenment, and

Sanmai means to remain in the supreme state of life.

All the Buddhas have all these merits but even greater blessings will be bestowed upon us through faith in the Gohonzon.


Sharihotsu, nyorai no shuju fun betsu gyo
ses-sho ho, gon ji nyunan, ekka shushin.

The quotation means, “People of Mappo, the True Buddha has the power to define the various laws, teach them in a skilful way and gladden the hearts of all with merciful words.”

Nichiren Daishonin told people in Mappo (Sharihotsu) how He was able to give them immeasurable delight, as the sutra reads, “Ekka shushin” (gladden the hearts of all).

Nichiren Daishonin assumed a very strict attitude in redeeming people from unhappiness. If He did not expound the True Buddhism simply because people disliked to hear it, He could not have delivered a single person from suffering.

Likewise, in the practice of Shakubuku, if we hesitate to introduce other people to this religion, we cannot make them happy. They may at first be critical of Nichiren Shoshu because they know no real aspect of the True Buddhism.

However, when their reason functions, they can understand the reasonable teaching of Nichiren Daishonin and be converted to the true religion. Then they will enjoy the unexpectedly great blessings through the practice of Buddhism.

This is how the True Buddha “gladdens the hearts of all.”

All of you, believers in Nichiren Shoshu, may have not taken faith as soon as you heard of this religion. Some of you may have said, “It’s for Orientals.” Others may have said, “I have no time to practice.” Still others may have insisted, “I cannot discard the religion handed down from my ancestors.”

However, when you were converted, you found the Daishonin’s Buddhism to be wonderful. The more you practice, the happier you become.

In the end, “Ekka shushin” is true. As one practices the True Buddhism, he can change his destiny for the better and lead a happy life. Devote yourself to this faith. Ten years after your conversion, you will have changed. However, your nature will not change. If you are stingy, you will be stingy even if you take faith in this religion. However, you will be liked by others after conversion because you will come to know what you should be stingy about.

This will be understood from the example of a river. Suppose there is a river filled with turbid water. You cannot drink it. Even after 10 years, the river will not have changed its course, but the water may have become clean.

The change in believers brought about through faith in the Gohonzon is just like the river whose turbid water becomes clean.

It is a mistake to say, “Even if you have been in this religion for more than ten years, your nose still remains unchanged. It should have become better shaped.” However, as the life of a believer is purified, his looks, behavior and manner of conversation become noble and attractive. This is the very blessing of the Dai-Gohonzon.

Such a believer is always cheerful, bright and joyful. If a girl works at a shop, she will have many customers who prefer to buy there.

If the believer is a man, people will say, “He may look like a gangster, but he is good. I feel like buying at his shop.” If he works with a company he may be promoted or receive a higher salary. If he is single, he will find an excellent bride.

It is natural then the Gohonzon will “gladden the hearts of all.”


Sharihotsu, shu yo gon shi, muryo muhen
mizou ho Bus-shiitsu joju.

To sum it up, the True Buddha in Mappo, Nichiren Daishonin, established the Dai-Gohonzon which no other Buddha could. The Daishonin has the infinite, unbounded and unparalleled law (muryo muhen mizou ho).


Shi sharihotsu fu shu bu setsu. Shoi sha ga.
Bus-sho joju dai ichi keu nange shi ho. Yui
butsu yo butsu. Nai no kujin sho ho jisso.

This passage means, “That which the True Buddha has achieved is the rarest and most difficult law to comprehend. The realities of universal phenomena can only be understood and shared between two Buddhas.”

That which has been achieved by transient Buddhas such as Shakyamuni is superficial and far from the truth revealed by the True Buddha, the Dai-Gohonzon.

The Dai-Gohonzon is “the rarest and most difficult law to comprehend” (dal ichi keu nange shi ho). Only Nichiren Daishonin knows it. However, as the sutra puts it, “The realities of universal phenomena can only be understood and shared between two Buddhas,” Nikko Shonin, successor to the Daishonin, knew the real aspect of the Dai-Gohonzon.

Nichiren Daishonin was merciful in expounding the realities of universal phenomena which He realized to all people in Mappo in the form of the Three Great Secret Laws (San-dai-hiho *1) “.

The realities which the Buddha has achieved are beyond the understanding of ordinary people. Even the wisest disciple of Shakyamuni named Sharihotsu (Sariputra) could not comprehend the law expounded by his teacher. The law of Shakyamuni is far more superficial than that of Nichiren Daishonin. However, Sharihotsu who was famous for his unparalleled wisdom could not comprehend Shakyamuni’s Buddhism.

Thus, he pledged that he would believe in any teaching of the Buddha even if he could not grasp its meaning. Then and only then Sharihotsu could attain enlightenment. This is known as the Buddhist principle of changing belief into wisdom.

When we practice Shakubuku, some people say, “I will take faith only if I can comprehend it.” However, they cannot understand the profound doctrine of Buddhism without belief. To believe is an essential factor of religion.

It is not until one is converted to this religion that he can study the Buddhist doctrine with faith as the basis, and follow it.

The Hoben Chapter defines the objective of life as attaining enlightenment. This is the same with our Shakubuku campaign. In practicing Shakubuku, it is stressed that the objective of life consists in pursuing happiness.

Some people believe that if they can become healthy, they will be happy. Others think that if they can obtain wealth, they will be happy. Still others are convinced that they will become happy if they win a doctorate or become a cabinet minister.

They are all mistaken. We teach them that they can attain absolute happiness only through belief in the Gohonzon. This is the true objective of life.

1. San-dai-hiho: Literally, Three Great Secret Laws. Another name for Nichiren Daishonin’s Buddhism, which is composed of three vital elements of Honmon-no-Honzon (object of worship), Honmonno-Daimoku (invocation of Nam-myoho-renge-kyo) and Honmonno-Kaidan (high sanctuary).

 

[PassTheDoobie]

Josei Toda's Lecture on the Sutra (chap.2 concl.)

Josei Toda's Lecture on the Sutra (chap.2 concl.)

Shoi sho ho, nyo ze so, nyo ze sho, nyo ze tai,
nyo ze riki, nyo ze sa, nyo ze in, nyo ze en,
nyo ze ka, nyo ze ho, nyo ze honmak-kukyo to.

The passage means, “These realities are the aspect, the nature, the entity, the power, the action, the cause, the relationship, the effect, the reward, and the consistency from beginning to end.”

If you do not understand the reason for which the Hokekyo (the Sutra of the Lotus) was expounded, you cannot read it correctly. The Hokekyo reveals the figure and power of the Gohonzon. It pictures the Gohonzon in mind so that it enables one to establish the Gohonzon in his ‘life’. This is the most important teaching of the Hokekyo. No one before Nichiren Daishonin inscribed the Gohonzon itself, however. Yet the 28-chapter Hokekyo is nothing but the explanation of the figure and power of the Gohonzon.

The essential teaching of the Hoben Chapter is “Shoho Jisso” which literally means that all phenomena in the universe reveal the true aspect of life. Many sutras use the word Jisso (the true aspect) but it means different things according to the profundity of the sutra.

Nichiren Daishonin defined Jisso as the Gohonzon. T’ien-t’ai the Great wrote, “The profound meaning of Jisso is the eternal truth of Myoho-renge-kyo (or the Gohonzon).” In His writings entitled Shoho Jisso Sho(1), Nichiren Daishonin stated, “Jisso is another word for Myoho-renge-kyo (the Gohonzon.)”

Thus obviously from the viewpoint of the Daishonin’s Buddhism, Jisso means the Gohonzon. The Gohonzon is the entity of the Ten Aspects (Junyoze) and the mutual possession of the Ten Worlds (Jikkai-Gogu). All is revealed in the Gohonzon that is eternal.

A passage from the Juryo Chapter reads:
In heartfelt desire to see the Buddha,
Their lives they do not begrudge.
Then, accompanied by priests
In Grdhrakuta I appear.
Thus I speak then to the crowd:
Deathless am I, and always here.
They are but means - my birth and death.

The quotation, as will be explained in the Juryo Chapter, describes the figure of the Gohonzon. Likewise, in this part of the Hoben Chapter known as Junyoze, we can find the figure of’ the Gohonzon.

However, no one but Nichiren Daishonin could inscribe the Gohonzon. Tendai (T’ien-t’ai) the Great in China pictured the Gohonzon in his heart through his method of’ speculation called Kannen-Kampo. This, however, is extremely difficult. However those who have seen the figure of the Buddha in some past existence can recall to their minds the figure of the Gohonzon gradually through T’ien-t’ai’s method of speculation.

We can know from the Daishonin’s writings that Tendai, Myoraku (Miao-lo), and other Buddhas were well versed in the teachings of the Gohonzon. Then, why couldn’t they inscribe the Gohonzon instead of relying on their ineffective and difficult practice of speculation? This is because they were not entrusted with the mission of establishing the Gohonzon, because it was not yet the time, for inscribing the Gohonzon, because the people of their day had no inborn character of worshipping the Gohonzon, and because those Buddhas - Tendai, Myoraku, etc. - were not qualified to inscribe the Gohonzon.

However, today in Mappo, we have the Gohonzon which the True Buddha, Nichiren Daishonin who was qualified in every respect for establishing the Gohonzon, inscribed on October 12, 1279. Nichiren Daishonin denied the necessity of reading Tendai’s Maka-Shikan or practicing Kannen-Kampo for attaining enlightenment. He emphasized only the practice of worshipping the Gohonzon with chanting of Daimoku.

In the preceding ages of Shoho and Zoho, those who were related to the Buddha in some past existence, could picture the Gohonzon in their hearts and attain enlightenment. However, in Mappo there is no need for such a round-about way of practice. Only by chanting the Daimoku to the Gohonzon can one acquire the wisdom of the Gohonzon within himself. Through this simple practice, the Gohonzon in one’s life shows itself more brilliantly and more powerfully.

Another name for the Gohonzon is Ichinen Sanzen (three thousand worlds in the momentary existence of life). Therefore, in the silent prayer of Niza (the second prayer) in the morning service of Gongyo, we pray to the Gohonzon, saying in our hearts, “Ji-no Ichinen Sanzen, Ninpo-Ikka, ...“ (See page 190)

The Junyoze of the Hoben Chapter is a part of the principle of Ichinen Sanzen. The Ten Worlds and their mutual possession were earlier expounded but without the Ten Aspects (Junyoze), there is no knowing the ‘true aspect’(Jisso). Hence the Ten Aspects of the Hoben Chapter.

From the viewpoint of the Buddhism of Nichiren Daishonin, even these Ten Aspects reveal the Gohonzon. The explanation of each of the Ten Aspects follows:

Nyo ze so (the aspect): All people have various aspects as do the Buddhas. The aspect of the True Buddha differs from that of the transient Buddha. The statue of Amida Buddha has a golden face which cannot be true. It is a false image of Buddha. It is useless to believe in such a Buddha. However, the True Buddha who appeared in the time of Mappo is just like an ordinary person. This is’ the aspect of Nichiren Daishonin, and this is the real aspect of the ‘True Buddha.

Nye ze sho (the nature): The Buddha has the mind of the Buddha. Nichiren Daishonin has the mind of the True Buddha.

Nyo ze tai (the entity): The True Buddha appeared as Nichiren Daishonin himself. This is the entity of the True Buddha. This holds true with the Gohonzon.

Nyo ze riki (the power): The power of the True Buddha is different from that of the transient Buddha. Nichiren Daishonin has made all the Buddhas attain enlightenment.

Nyo ze sa (the action): Where there is power, there is action.

Nyo ze in (the cause): If there is action, there is a cause. The cause for the advent of Nichiren Daishonin in Mappo, we can find in the infinite past called Kuon Ganjo.

Nyo ze en (the relationship): The True Buddha has a close relationship with the people of Mappo. We who live in Mappo have nothing to do with Shakyamuni Buddha. Therefore, we can never become happy through the Buddhism of Shakyamuni. To enlighten those who were not related with Shakyamuni Buddha, the Daishonin made His advent in this world in Mappo.

Nyo ze ka (the effect): As a result, the Daishonin identified himself as the True Buddha at Tatsu-no-kuchi, where He escaped the death sentence of the decadent government. By that time, He had undergone all the persecutions prophesied in the Hokekyo.

Nyo ze ho (the reward): The Daishonin was rewarded as the True Buddha as He spent nine peaceful and happy years in the forest of Mt. Minobu. He enjoyed life as the True Buddha.

Nyo ze honmak-kukyoto (the consistency from beginning to end): “Honmak-kukyoto” is a phonetic change of Honmatsu-kukyoto. The Daishonin is consistent as the True Buddha from beginning to end, that is, in the aspect, nature, entity, power, action, cause, relationship, effect and reward - the first nine of the Ten Aspects.

Take a thief as an example. He looks like a thief (the aspect), he has the nature of a thief and he steals (the action). Thus he is also consistent from beginning (the aspect) to end (the reward).

It is not possible to have the aspect of a Buddha, the nature of a thief and the entity of a cat at the same time.

Honmatsu-kukyoto is complete with the Gohonzon but not with us. Therefore, by worshipping the Gohonzon, we should obtain the power of the Buddha to make our lives those of Buddhas - from beginning (the aspect) to end (the reward).

Without knowing the Gohonzon, one can only read the superficial meaning of the Ten Aspects in this part of the Hoben Chapter.

Next, the question is why we should read the Junyoze three times in Gongyo. It is so we can attain the three phases of life - Ku, Ke and Chu(2), - or Hosshin, Hoshin and Ojin(3) and the three merits of life - Hosshin, Hannya and Gedatsu.(4)

A passage from the Gosho, Junyozeji (On the Ten Aspects) reads, “First, Nyo ze so is the aspect of one’s physical figure and it is named either Ojin Nyorai, Gedatsu or Ketai. Secondly, Nyo ze sho is the nature of one’s mind and it is termed either Hoshin Nyorai, Hannya or Ku-tai. Thirdly, Nyo ze tai is one’s entity which is called Hosshin Nyorai, Chudo or Hossho.”

The three phases of life - Ku, Ke and Chu - are called Ku Ke Chu no San-tai. The tai of San-tai means to be clear or obvious, and San means three. To take an obvious view of things in these three aspects, Ku, Ke and Chu, is the only way to grasp the truth of life. These three are naturally possessed by all things. Ke signifies that what all things look like is transient. Ku means that all things are a temporary combination of fundamental elements in the universe. Chu or the middle of the road means that the essential nature of things is unchangeable, though they vary in phenomena.

Aside from these complicated theories, to attain Ku Ke Chu no San-tai or the three phases of Hosshin, Hoshin and Ojin means to attain Buddhahood or enlightenment.

In the teachings of Nichiren Daishonin, the only object of worship is the Dai-Gohonzon inscribed on October 12, 1279.

There are two types of practice - the primary one of chanting the Daimoku and the secondary one of reciting the Hoben and Juryo Chapters. The secondary practice may be likened to salt and pepper in cooking. It adds to the blessings of the primary practice.

We read the Hoben Chapter as expounded by Sakyamuni but interpret it from the viewpoint of Nichiren Daishonin’s Buddhism.

Nichiren Daishonin repudiated the superficial meaning of the Hoben Chapter as revealed by Shakyamuni and borrowed sentences from the Chapter in explaining the profound theory of True Buddhism.

This lecture introduces the profound meaning of the Hoben Chapter as disclosed by the Daishonin. You should bear this deep in your hearts.

1. Shoho Jisso Sho: A writing of Nichiren Daishonin which reveals that all phenomena in the universe (Shoho) are caused by the function of Myoho, Mystic Law (Jisso). In the latter part of the writing, the Daishonin teaches about Bodhisattvas of the Earth.

2. Ku, Ke and Chu: Ku, Ke and Chu, are the only way to grasp the truth of life. These three are naturally possessed by all things. ‘Ke’ is that what all things appear to be is transitory. ‘Ku’ is that all things are a temporary combination of fundamental elements in the universe. ‘Chu,’ or the middle of the road, is that the essential nature of things is unchangeable, though they vary in phenomena.

3. Hosshin, Hoshin and Ojin; In simple terms, Hosshin is ‘life’ which is an inseparable combination of body and mind. Hoshin is mind (wisdom) and Ojin is body.

4. Hosshin, Hannya and Gedatsu: Hosshin (The absolute nature of Buddha), Hannya (Wisdom to see the true aspect of life without error or illusion), Gedatsu (Freedom from the bonds of illusion and suffering from the three-fold world).

 

[PassTheDoobie]

Josei Toda's Lecture on the Sutra

Josei Toda's Lecture on the Sutra

Chapter III

Lecture on the Juryo Chapter

Honmon and Shakumon

The Hokekyo consists of 28 chapters, which are divided into two - Honmon (true teaching) and Shakumon (transient teachings). The first half - from the first chapter, Jo-hon, to the fourteenth chapter, Anrakugyo-bon - is known as Skakumon and the last half - from the fifteenth chapter, Yujupp on, to the last chapter, Fugen-bon - is called Honmon.

Shakumon is the teachings of the transient Buddha or Shakyamuni. He was born in India some 3,000 years ago and attained enlightenment at the age of 30 after practicing various austerities. This Buddha is called the one who reached enlightenment for the first time in this life.

However, Honmon says that the transient Buddha who expounded Shakumon was the ephemeral figure of the true Buddha who attained Buddhahood at the distant past of Gohyaku-jintengo. This Buddha is called the one who reached enlightenment in the distant past known as Kuon. (See page 101)

The relationship between the two Buddhas is likened to that of the moon shining in the sky and its reflection on the pond. This I have already explained before.

Nichiren Daishonin states, “Honmon is as different from Shakumon as fire is from water and as light is from shadow.”

Shakumon does not reveal the Buddha’s ‘eternal’ life and the land where the Buddha exists. Therefore, those who heard the teachings of Shakumon believed that the Buddha exists in some distant land away from this earth.

It was not until the Honmon was expounded that Shakyamuni clarified the ‘combined theory of the three mystic principles’ (Sanmyo Goron). The three are the true effect (Buddhahood attained through practice), and true cause (practice for reaching Buddhahood), the true land (where the Buddha expounds the Law).

Thus the superiority of Honmon over Shakumon is obvious to everyone.

However, even Honmon falls into the category of Shakumon when it is compared with the teachings of Nichiren Daishonin. The Daishonin is the eternal True Buddha who has been the Buddha from the infinitely distant past which is not a limited period like Gohyaku-jintengo. Nikkan Shonin says, “It is just as all the leaves and branches stem from one root.” This one root is the Daishonin and the transient and true Buddhas in the Hokekyo are both branches.

In this sense, there are two types of Buddha in the Hokekyo - Shakyamuni and Nichiren Daishonin. The Daishonin is the True Buddha who is the entity of Nam-myoho-renge-kyo while Shakyamuni attained enlightenment by practicing under the Buddha of Nam-myoho-renge-kyo (the Daishonin) in the Kuon Ganjo, eternal past.

The Dai-Gohonzon established by the Daishonin is the entity of the Person (Nichiren Daishonin) and the Law (Nam-myoho-renge-kyo). Shakyamuni attained enlightenment of Nam-myoho-renge-kyo and expounded it in the Hokekyo, but the Daishonin embodied the law of Nam-myoho-renge-kyo in the form of the Dai-Gohonzon so that mankind can worship it and attain Buddhahood.

We repudiate Shakyamuni´s superficial teaching and use the sentences of his Juryo Chapter to explain the profound teaching of Nichiren Daishonin, as was explained in the article, “Why Read Hoben-Juryo Chapters ?“

Fifteenth Chapter, Yujuppon

The Juryo Chapter is preceded by the Yujuppon Chapter which tells of the advent of innumerable Bodhisattvas from below the earth. They are the Bodhisattvas of the Earth (Jiyu-no Bosatsu).

Prior to explaining on the Juryo Chapter, an outline of the Yujuppon Chapter will be given.

Beginning with the Hosshi Chapter (tenth chapter), Shakyamuni requested his disciples to spread the Law in Mappo. In the Hoto Chapter (eleventh chapter), he delivered words of encouragement three times, first, declaring his wish of transferring the Law to someone to make it eternally flourish; second, admonishing them to vow the propagation of the Hokekyo in Mappo; and lastly, telling them again to take the oath despite any difficulty which might face them as they carry out the propagation.

In the Daibadatta Chapter (twelfth chapter), Shakyamuni showed the remarkable power of the Hokekyo by pointing out the fact that even Daibadatta (Devadatta) and Ryunyo (Naga girl) attained enlightenment while opponents of the Buddha and ‘women’ were unable to attain it under the pre-Hokekyo teachings.

Therefore, the Bodhisattvas present at the ceremony, including Monju (Manjusri), Yakuo (Bhaisajya-raja) and Kannon (Avalokitesvara), solemnly stated in one voice, “After the Buddha’s passing, let us propagate this Myoho-renge-kyo (Hokekyo for short).”

However, in the Yujuppon Chapter, Shakyamuni declared, “No more, you men of devout faith! I cannot entrust you with this great mission. After my death, especially in Mappo, there will be many who will oppose this Sutra. Therefore, it is impossible for you to spread it during that period. You will be unable to endure all the persecutions which will fall upon you. To tell the truth, I have innumerable disciples whom I have trained from immemorial past.”

No sooner had he finished speaking these words than a multitude of Bodhisattvas appeared from beneath the earth - as many as the sands of the Ganges.

At this ceremony, Shakyamuni, Taho and all other Buddhas seated themselves around on the Treasure Tower (which is indicative of the Gohonzon). Then there appeared Bodhisattvas of the Earth led by Bodhisattva Jogyo.

At this sight, Bodhisattva Miroku (Maitreya-bodhisattva), astounded, asked the Buddha, “I have been born into this world and many others innumerable times, and therefore, I know all the Bodhisattvas. However, I am quite unfamiliar with these great Bodhisattvas. Who can they be?”

Shakyamuni explained that they were the first disciples whom he had taught after attaining enlightenment in the unimaginably distant past.

This meant that Shakyamuni gave a brief account of Gohyaku-jintengo, saying that his training of those disciples was not limited only to this life but that it had continued from that distant past.

Bodhisattva Miroku put another question to the Buddha: “As I understand from your teaching, you have taught these Bodhisattvas, but I fear I must say that you appear to be but twenty-five years old when I compare you with the disciples who look as respect worthy as if they were one hundred years old. Can you clarify this?“

Miroku added, “Unless you make this clear, people in Mappo will not believe in your sutra and then fall into hell, although we ourselves believe it. Please explain, Lord Buddha, for the sake of those in Mappo.”

At his earnest request, which was also the desire of all the others present, Shakyamuni arose to expound the Juryo Chapter.

Before the Bodhisattvas of the Earth, Shakyamuni revealed why he had been able to teach so many disciples and how great the Buddha’s blessings are. We, Bodhisattvas of the Earth, were actually present at this ceremony altogether.

In that past existence of life, we ourselves were Bodhisattvas of the Earth.

In the Jinriki Chapter (twenty-first chapter), Shakyamuni transferred his teaching to Bodhisattva Jogyo, the great leader of the Bodhisattvas of the Earth. Nichiren Daishonin who made His advent in Mappo was, at that time, Bodhisattva Jogyo.

However, even at that time, His secret conviction was that He was the eternal True Buddha. In fact, the Daishonin is the True Buddha of Mappo and we are His disciples.

 

[PassTheDoobie]

Josei Toda's Lecture on the Sutra (chap.3 cont.)

Josei Toda's Lecture on the Sutra (chap.3 cont.)

Title of Juryo Chapter

There is a marked difference between Nichiren Daishonin’s Buddhism and Shakyamuni’s. What makes the two fundamentally distinct is obvious from the Ongi Kuden in which Nikko Shonin, the second High Priest, recorded the Daishonin’s oral teachings on the Hokekvo. The precious work recounts the essential principles of the Daishonin’s Buddhism.

The Ongi Kuden interprets important phrases from the twenty-eight chapters of the Hokekyo and its introductory and concluding sutras (Muryogi-kyo and Fugen-kyo) from the viewpoint of the Daishonin’s Buddhism. The first of the twenty-seven important teachings on the Juryo Chapter in the work is concerned with its title.

Shakyamuni’s Hokekyo defines the title of the Juryo Chapter as ‘Myoho-renge-kyo Nyorai Juryo-hon Dai-Juroku’.

‘Myoho-renge-kyo’ is the full title of Shakyamuni’s Hokekyo (Lotus Sutra). ‘Nyorai’ (Tathagata in Sanskrit) means Buddha. ‘Juryo’ means to evaluate the blessings of a Buddha, and ‘hon’, chapter. ‘Dai-Juroku’ is the Japanese for the sixteenth and ‘Juryo-hon’ is the sixteenth chapter of the ‘Myoho-renge-kyo’.

However, the Ongi Kuden changes the title by placing ‘Nam’ before ‘Myoho-renge-kyo’. Therefore the title reads, ‘Nam-myoho-renge-kyo Nyorai Juryo-hon Dai-Juroku’. You may think there is only hair’s difference between the two, but you are in error.

Why the Daishonin placed ‘Nam’ before ‘Myoho-renge-kyo’ is an essential question. ‘Nam-myoho-renge-kyo Nyorai’ or the Buddha of Nam-myoho-renge-kyo is the True Buddha, Nichiren Daishonin. However, ‘Myoho-renge-kyo Nyorai’ or the Buddha of the Lotus Sutra is but a transient Buddha, Shakyamuni. Thus the word ‘Nam’ fundamentally changes the identification of ‘Nyorai’ (Buddha).

What the Daishonin calls ‘the Juryo Chapter in the eye of my secret conviction’ is ‘Nam-myoho-renge-kyo Nyorai Juryo-hon’.

‘Juryo’, as explained in the above, means to weigh the blessings of a Buddha. Therefore, ‘Juryo’ in the Ongi Kuden means to determine the blessings of the True Buddha.

It follows therefore that when the sutra says, “Hear then the secret of the Buddha and his mystic powers” (Nyoto tai cho nyorai himitsu jinzu shi riki), it mentions the Buddha of Nam-myoho-renge-kyo.

If you read the Ongi Kuden, the mistaken views of heretical Nichiren sects will soon become obvious.

The difference between Nichiren Shoshu and other Nichiren sects lies in the reading of the title of Juryo Chapter, or in other words, whether they regard Nichiren Daishonin as the True Buddha or not.

A passage from the Ongi Kuden reads:

“The Ongi Kuden states that this chapter is extremely important for me, Nichiren. It is what was transferred in the Jinriki Chapter. ‘Nyorai’ means all the Buddhas in the universe and throughout the three existences of life in its broad sense, but means the True Buddha of Musa Sanjin in its strictest sense. Now I, Nichiren, and my followers mean to say that ‘Nyorai’ indicates all mankind in its broad sense but my disciples and believers in a stricter sense. Musa Sanjin is the votary of the Hokekyo in Mappo. The honorific title of Musa Sanjin is Nam-myoho-renge-kyo. This forms the basis of the Three Great Secret Laws in the Juryo Chapter.”

The Daishonin states, “This chapter is extremely important for me, Nichiren,” because ‘Nyorai’ of ‘Nam-myoho-renge-kyo Nyorai Juryo-hon Dai-Juroku’ is none other than the Buddha of Nam-myoho-renge-kyo. This Buddha presented himself as Bodhisattva Jogyo at the ceremony of the Treasure Tower (Hoto) to produce the evidence that He would reappear in Mappo. Then He made advent in Mappo as Nichiren Daishonin and proved himself to be Bodhisattva Jogyo by fulfilling all the predictions made in the Hokekyo. The last of the predictions which the Daishonin verified was His exile to Sado, as a passage from the Kanji Chapter reads, “He shall be exiled more than once.” He was exiled once to Izu and then to Sado.

Thereafter, the Daishonin emerged as the Buddha of Nam-myoho-renge-kyo from the ephemeral figure of Bodhisattva Jogyo, establishing the Dai-Gohonzon as the entity of Nam-myoho-renge-kyo on October 12, 1279. The Dai-Gohonzon comprises all the Three Great Secret Laws (San-dai-hiho) the object of worship, the invocation and the high sanctuary of the True Buddhism.

The Dai-Gohonzon itself is the object of worship, so believers worship the Dai-Gohonzon with the invocation of Nam-myoho-renge-kyo (the title of the Dai-Gohonzon) and the place where the Dai-Gohonzon is enshrined is the high sanctuary. Thus the Three Great Secret Laws originate from the Dai-Gohonzon.

“What was transferred in the Jinriki Chapter” are the Three Great Secret Laws. The Jinriki Chapter describes the activities of the Buddha of Nam-myoho-renge-kyo for the time of Mappo.

“‘Nyorai’ means all the Buddhas ... in its broad sense, but means the True Buddha of Musa Sanjin in a stricter sense,” This sentence makes clear the essential difference between the Daishonin’s and Shakyamuni’s Buddhism.

“Now I, Nichiren, and my followers mean to say that ‘Nyorai’ indicates all mankind in its broad sense but my disciples and believers in a stricter sense.” All members of mankind have the life of ‘Nyorai’ innate in themselves and for this reason they can be called ‘Nyorai’. However, in actuality, they do not have their inherent life of ‘Nyorai’ put into function, and therefore are not ‘Nyorai’.

Nyorai are Nichiren Daishonin’s disciples and lay believers who believe in the Gohonzon and chant the Daimoku.

Furthermore, strictly speaking, Nichiren Daishonin is the only ‘Nyorai’ who is able to awaken all mankind to Buddhahood.

“Musa Sanjin is the votary of the Hokekyo in Mappo.” Musa Sanjin means that the True Buddha has been enlightened from the infinitely distant past and that He never attained enlightenment under any Buddha at any particular time. Here it indicates Nichiren Daishonin himself. The votary of the Hokekyo is the person who, according to Shakyamuni’s prophecy in the Hokekyo, spreads the sutra in Mappo.

“The honorific title of Musa Sanjin is Nam-myoho-renge-kyo.” Conclusively, Musa Sanjin is the Buddha of Nam-myoho-renge-kyo as is stated in the title of ‘Nam-myoho-renge-kyo Nyorai Juryo-hon Dai-Juroku’.

“This forms the basis of the Three Great Secret Laws.” You will clearly understand this from the above explanation.

In conclusion, it is hoped that the readers will read this lecture on the Juryo Chapter bearing in mind that the ‘Nyorai’ (Buddha) of this chapter is Nichiren Daishonin and not Shakyamuni.

 

[PassTheDoobie]

Josei Toda's Lecture on the Sutra (chap.3 cont.)

Josei Toda's Lecture on the Sutra (chap.3 cont.)

Lecture on the Juryo Chapter

Niji butsu go sho bosatsu gyu issai daishu,
sho zen nanshi, Nyoto to shinge nyorai jotai
shi go. Bu go daishu, Nyoto to shinge nyorai
jotai shi go. U bu go sho daishu, Nyoto to shin
ge nyorai jotai shi go. Zeji bosatsu daishu
miroku i shu, gassho byaku butsu gon seson,
yui gan ses-shi. Gato to shinju butsugo. Nyo
ze san byaku i, bu gon, yui gan ses-shi. Gato
to shinju butsugo. Niji seson chi sho bosatsu
san sho fu shi ni go shi gon, Nyoto tai cho
nyorai himitsu jinzu shi riki.


The above passage reads:

At this time, Buddha addressed the Bodhisattvas and the multitude:
“You, men of devout faith, believe in the True Word of the Buddha.”

Again the Buddha addressed the people:
“Believe in the True Word of the Buddha.”

Once more the Buddha admonished the assemblage:
“Believe in the True Word of the Buddha.”

Thereupon, the Bodhisattvas and the people led by Miroku (Maitreya), pray fully joining their hands said:

“Lord, we earnestly beg you to teach us. We will believe in the Buddha’s words.”

Thrice more they entreated:

“We earnestly beg you to teach us. We will believe in the Buddha’s words.”

The Lord Buddha, thus seeing the Bodhisattvas repeat their petition three times and more without ceasing, addressed the entire host:

“Hear then the secret of the Buddha and his mystic powers.”

In Mappo, Nichiren Daishonin appeared in this world and stated, “You, men of devout faith, believe in the True Word of the Buddha.” (Sho zen nanshi, Nyoto to shinge nyorai jotai shigo) This Buddha is that of Nam-myoho-renge-kyo or Nichiren Daishonin. Therefore, when we read the sutra in the morning and evening we should consider that we are listening to the Daishonin expound His teachings.

The Daishonin admonished us four times for our attitude of listening to His teachings, saying, “Believe in the True Word of the Buddha.” We also promised Him to believe in His words repeating four times, “Lord, we earnestly beg you to teach us. We will believe in the Buddha’s words (Seson, yui gan ses-shi. Gato to shinju butsugo).”

The teaching of Nam-myoho-renge-kyo is the essence of the Daishonin’s Buddhism and therefore an important ritual is required to begin expounding it. The ceremony is known as Shisho-shikai, which literally means four times of entreaty and four times of admonition.

The Daishonin taught us, saying, “Listen, here is the Buddhism which clears unhappiness in life and closes the gate to hell.” The most basic teaching of the Daishonin is the Dai-Gohonzon inscribed on October 12, 1279. The Daishonin encouraged all people in Mappo to believe in the Nam-myoho-renge-kyo of the Three Great Secret Laws (San-dai-hiho), i, e., the Dai-Gohonzon.

Then, Nichiren Daishonin saw us believe in the words of the Buddha and worship the Dai-Gohonzon, and revealed “nyorai himitsu jinzu shi riki” (the secret of the Buddha and his mystic powers).

What then is this “nyorai himitsu jinzu shi riki”?

It is Nam-myoho-renge-kyo. Nyorai means the Buddha of Nam-myoho-renge-kyo or Nichiren Daishonin. Himitsu (secret) is quite different from our infinitesimal secrets. In Buddhism it means what only the Buddha knows and has never revealed to anyone.

“Jinzu shi riki” (mystic power) is not such a weak occult power as that possessed by a flying carpet in ‘The Arabian Nights’ or Aladdin’s lamp. The Buddha’s ‘mystic power’ is the one which makes all mankind happy.

Applying this principle to yourselves, you will find that the Gohonzon teaches you His immense power while you are reading the sutra.

You may have worries and wishes in your minds and pray to the Gohonzon. The Gohonzon will not speak to you, as it keeps secret. However, the mystic power of the Gohonzon will solve all your worries and answer all your wishes. The Gohonzon keeps secret even while realizing the mind of the people. However, using the mystic power, the Gohonzon makes all mankind happy. This is what the sutra defines as “Nyorai himitsu jinzu shi riki.”

The mystic power of the Gohonzon is so indescribably wonderful that it can make ‘Buddhas’ out of ordinary people. A person who has attained Buddhahood is called a ‘Buddha.’ We are Bodhisattvas of the Earth (Jiyu-no Bosatsu). In whatever circumstances we may live now, we should be convinced that we are Bodhisattvas of the Earth.

However, you may wonder what it means to you that you are Bodhisattvas of the Earth or Buddhas. You may say, “I don’t care for that. I think it much better to have a $100 bill.”

If one measures the power of the Gohonzon in terms of money, the Gohonzon has the mystic power to present you with billions of dollars. Nichiren Daishonin’s mystic power is supreme. It is so remarkable that by worshipping the Gohonzon, you can gain the cause and effect (making the austere practice a cause, its meritorious effect will be bestowed) of Shakyamuni’s Buddhism. Without practicing the austerities to which Shakyamuni devoted himself, you can naturally obtain all the benefits he acquired.

Suppose you are poor. The cause of your poverty was laid in some past existence. You have not the cause for becoming rich. If you think you are destined to be poor and cannot change this, you are influenced by ideas of the pre-Hokekyo teaching. There is a prevailing idea that one’s destiny is uncontrollable and one should ascend to heaven after death.

This is no joking matter. How can you ascend to heaven when you are afflicted with various sufferings in this world?

However, the secret of the Buddha is so wonderful that without having the cause for becoming rich, one can realize his desire of obtaining wealth by worshipping the Gohonzon. The power of the Daimoku enables one to have the cause of becoming a millionaire even though he had not made such cause in his past existence. Thus, your destiny of poverty will be carved out. Then you will gain enough money even if you do not seek money greedily. This is the mystic power of the Gohonzon.

The secret of the Buddha is Nam-myoho-renge-kyo whose mystic power enables one to do what he cannot since he did not form the cause in the past existence. This is the religion which cures tuberculosis and helps the poor. According to Shakyamuni’s Buddhism, those who are suffering from poverty in this life committed theft in a past existence of life. They are paying dearly for their theft because they cannot make money and the money they earn disappears just as water is sucked up by dry sand.

However, even such people can accumulate the cause of becoming rich. Likewise, if one prays to the Gohonzon to have children, he can do so, whether or not the children may be his own. If one is afflicted with illness, it means that he created the cause for illness in some past existence. However, by praying to the Gohonzon, he can change the cause of illness into that of good health. These are but examples of the mystic power of the Gohonzon.

These concrete things were not disclosed by anyone. No one said that Nam-myoho-renge-kyo had such a great power. Hence the secret of the Buddha who has the mystic power. Then the Daishonin stated, “Hear then the secret of the Buddha and his mystic power.”

(Nyoto taicho nyorai himitsu jinzu ski riki.)

 

[PassTheDoobie]

Josei Toda's Lecture on the Sutra (chap.3 cont.)

Josei Toda's Lecture on the Sutra (chap.3 cont.)

The Daishonin reveals us the mystic power of Nam-myoho-renge-kyo below.


Issai seken tennin gyu ashura kai i kon
shakamunibutsu shus-shakushi gu, ko gayajo
fu on za o dojo toku anoku tara sanmyaku
sanbodai. Nen zen nanshi. Ga jitsu jobutsu
irai, muryo muhen hayku sen man noku nayuta
ko.


This passage describes the fact that Shakyamuni attained enligtenment at Gohyaku-jintengo. It means,

“All gods, demons and men of this world believe that the Lord Shakyamuni on leaving the Palace of the Sakyas, seated himself under a linden tree not far from Castle Gaya and attained enlightenment. Know, however, you men of devout faith, that it is actually an infinite and boundless time - many hundred thousand myriads of kotis of aeons since I attained Buddhahood.”

Likewise, people in Mappo think that Nichiren Daishonin was born to a fisherman living in what is now Chiba Prefecture in Japan, entered the priesthood at the age of twelve and originated the Nam-myoho-renge-kyo for the first time when He was thirty-two. However, actually, He had been the Buddha of Nam-myoho-renge-kyo, the True Buddha, from the infinite past called Kuon Ganjo.

In contrast with Shakyamuni, the Daishonin was born as the son of a fisherman to show that common mortals, irrespective of their inborn characters or social status, are able to attain enlightenment, although actually the Daishonin has been the True Buddha from the eternal past.

The Daishonin is the honorific title for the True Buddha. ‘Dai’ means great and ‘shonin’ a Buddha. There are many Buddhas, and therefore, the True Buddha is distinguished from others by the name of the Daishonin. ‘Dai’ also means supreme. In this sense, the Daishonin is the supreme Buddha. Hence a passage from the Gosho (Shonin Chi-sanze-ji, The Buddha’s Insight into the Three Existences of Life): “Nichiren is the supreme Buddha in the world.”

Nichiren Daishonin is also called the ‘Buddha of Kuon Ganjo. Unlike Shakyamumi Buddha who attained enlightenment after practicing many austerities, Nichiren Daishonin did not practice any austerity but realized that He himself was the True Buddha, or in other words, that His life was that of the universe.

The life of Nichiren Daishonin, therefore, is eternal. So are the lives of ordinary people. There is neither beginning nor end to the life of Nichiren Daishonin. Buddhism calls it Kuon Ganjo. The universe is living and there can be neither beginning nor end in the universe.

Shakyamuni Buddha who attained enlightenment at the time of Gohyaku-jintengo never revealed the eternity of life in the true sense of the word. However long it may be, the life of Shakyamuni Buddha has a limit - Gohyaku-jintengo. This is not the true aspect of human life.

Here is a phrase, “muryo muhen hyaku sen man noku nayuta ko.” There is a similar phrase in the sutra which reads, “...nayuta asogi ko.” Only this (part of the Juryo Chapter reads, “...nayuta ko.” Therefore you should be careful not to mispronounce or memorize the phrase mistakenly.

What is a Ko (aeon) which is the measure of time? Buddhism explains that the average age of people in Shakyamuni’s day was 100. This average age is counted in different terms from the present one.

Today, the average age of man is becoming longer. It is said that funeral directors are worried about their business.

In Buddhism, those who were killed in accidents or those who died of epidemics were not considered in calculating the average age. In the present system, accident victims and epidemic deaths are taken into calculation. Suppose a mother has the birth of her baby registered at the city office, but he dies when he is only 10 days old. His age will be added to the total of the ages of the dead. Therefore, the high infant-mortality rate makes the average age of a nation extremely short. However, Buddhism excludes such people who die unnatural deaths in calculating the average age.

In the days of Shakyamuni, about 3,000 years ago, the average age was 100. Just 1,000 years later, the figure stood at 90. The passage of another 1,000 years made the average age 80. Today, about 3,000 years after the death of Shakyamuni Buddha, the average age is 70. Thus you should live until you become 70. If you are over 70, you consider that you have lived long enough. Since the average age is shortened by 10 every 1,000 years, 6,000 years from now it will become only 10. In such an age, “Grandfather, how old are you?” “I am 13 years old. And you?” “I’m just four.” “Then how about your marriage?” After that time, the average age increases by 10 every 1,000 years until it becomes 80,000. This is the unit of one Ko (aeon) in Buddhism.

You will be embarrassed if you are born in the days when the average age is 80,000. “You are still young. How old are you?” “I am only 15,000 years old.” Shakyamuni’s Buddhism teaches us thusly.

Another explanation of Ko is this. Suppose there is a rocky mountain named Shumi (Sumer) which is as large as the Himalayas. A crane flies to the mountain at the end of each year and strokes a part of the mountain with her soft wings. Thus a bit of the mountain will be worn away. In the unimaginably distant future, the entire mountain will disappear. This period is called one Ko (aeon) in Buddhism.

Here two streams of Buddhism will be explained.

The trouble with scholars today is their idea that Buddhism is but one and that it was advocated by Shakyamuni Buddha. There are, in actuality, various teachings of Buddhas, but historically speaking, there were two Buddhas and therefore two streams of Buddhism. However, all Japanese who are ignorant of Nichiren Shoshu do not know the difference between the Buddhism of Shakyamuni and that of Nichiren Daishonin.

Without realizing this difference, one cannot propagate Buddhism. The confusion of the Buddhism of Nichiren Daishonin with Shakyamuni’s causes one to think that there is only one Buddhism, that of Shakyamuni. Therefore, he cannot gain benefits from Buddhism.

However, the difference is clear in the case of Nichiren Shoshu. A misleading Nichiren sect known as Minobu regards Shakyamuni who first attained enlightenment at Gohyaku-jintengo as its object of worship. Therefore, although it identifies itself as a Nichiren sect, it falls within the category of Shakyamuni’s Buddhism. Their objects of worship is the image of Shakyamuni.

However, as in the example of Kanjin-no Honzon Sho, the object of worship (Honzon) of Nichiren Daishonin’s Buddhism is known as the Dai-Gohonzon.

There are three treasures in Buddhism - the Buddha, the Law and the Priest. The Minobu sect defines them as Shakyamuni, Nam-myoho-renge-kyo and Nichiren Daibosatsu (Great Bodhisattva). Shakyamuni expounded the Hokekyo as his reason of advent and not the Nam-myoho-renge-kyo itself. The Hokekyo is nothing more than a theoretical explanation of Nam-myoho-renge-kyo or the blueprint of the Gohonzon.

It is clear as day that if the law is Nam-myoho-renge-kyo, its teacher or Buddha is Nichiren Daishonin. The Priest then is Nikko Shonin who succeeded the Daishonin. Thus there is a huge difference between Nichiren Shoshu and other Nichiren sects although they all preach Nam-myoho-renge-kyo. You cannot understand today’s Buddhism if you cannot tell Kajin(1) (the Buddhism of Nichiren Daishonin) from Kyoso (Shakyamuni’s Buddhism).

Our lives were not created by any supernatural being or the like. It is also a mistake to think that your parents ‘made’ your life.

Our lives have existed since many hundred thousands of myriads of kotis of aeons ago, or “muryo muhen hyaku sen man noku nayuta ko.” We cannot escape death but to your great sorrow, you must be born again even if you do not want to be. You must repeat birth and death eternally. Hence the necessity of true faith. If your life should end when you die, everything would cease with your death and you would not need to seek Buddhism at all.

We declare that human life is eternal, and because it is eternal, we must worship the Gohonzon and attain enlightenment. Someone may say, “What is Buddhism? I don’t care for such. Everything shall end with my death.” Then why does he live while he has so much trouble in life? If he wants to escape unhappiness, all he has to do is to die. However, if he should commit suicide, he would be born poor and miserable in every existence of life to come, because his life is not his own but the ‘possession’ of the Gohonzon.

People will say it is unbelievable or that it cannot be so, but, they should realize that what they do not know is not necessarily untrue. We must be born again in the next existence of life.

Are you tired of life? Living in a tiny apartment, you may have many debts to pay and be henpecked. You may be nagged by your wife to buy her new dresses although you cannot meet her wishes. Is such a life worth living for you?

Therefore, I recommend you to accumulate good fortune in this life so that in the next existence of life, you can be born into a family possessing five Cadillacs. For that purpose, you should believe in the Gohonzon. All human life is eternal. This is the secret of the Buddha. Whether or not you may believe, it is the truth of the universe. You cannot help it. Let us devote ourselves to the practice of Buddhism and enjoy our good fortune in the next life!

1. Kanjin: One of the two divisions of Buddhism—Kanjin (faith) and Kyoso (doctrine). Nichiren Daishonin used these terms m the sense of the Daishonin’s and Shakyamuni’s Buddhism respectively.

 

[PassTheDoobie]

Josei Toda's Lecture on the Sutra (chap.3 cont.)

Josei Toda's Lecture on the Sutra (chap.3 cont.)

Hi nyo go hyaku sen man noku nayuta asogi
san zen dai sen sekai ke shi u nin matchi
mijin, ka o tobo go hyaku sen man noku
nayuta asogi koku, nai ge ichijin, dyo ze to
gyo, jin ze mijin. Sho zen nanshi, o i un ga.
Ze sho sekai ka toku shiyui kyokei chi go shu fu.


This passage reveals how long it has been since Nichiren Daishonin attained enlightenment. In the foregoing passage, the answer was given as “muryo muhen hyaku sen man noku nayuta ko.” (an infinite and boundless time - many hundred thousand myriads of kotis of aeons).

In this part, the sutra concretely explains the length of the time. It reads, “To explain, suppose there be one who, reducing five hundred thousand myriads of kotis of worlds into particles of dust and then, hearing this dust goes toward the east, traversing another five hundred thousand myriads of kotis of worlds, drops one particle. In this way, suppose that he continues to travel eastwardly in a like manner until he exhausts the entire mass. Now, you men of devout faith, what do you think? Can you calculate or even imagine the total number of all these worlds?”

What is the number represented by “Go hyaku sen man noku nayuta asogi”?

It is 5 (Go) x 100 (hyaku) x 1,000 (sen) x 10,000 (man)
x 100,000 (oku) x 100,000,000,000 (nayuta)
x 1,000,000,000,0004 x 1,000 (asogi).

The unit, Sanzen-Daisen-Sekai (described in the sutras as “san zen dai sen sekai”), is by far a larger number than that expressed in present-day cosmology.

Therefore, such a great number of aeons have passed since Shakyamuni Buddha attained enlightenment. This immeasurable period is called Gohyaku-jintengo.


Miroku bosat-to gu byaku butsu gon, Seson
ze sho sekai muryo muhen, hi sanju sho chi,
yaku hi shinriki sho gyu. Issai shomon
hyakushibutsu i mu ro chi fu no shiyui, chi
go genshu. Gato ju ayuiotchi ji, o ze ji chu,
yaku sho fu das - Seson, nyo ze sho sekai
muryo muhen.


When asked by the Buddha, “Can you calculate or even imagine the total number of all these worlds ?“ Bodhisattva Miroku and others answered, “No, we cannot”. They said, “Lord, these worlds are immeasurable and uncountable, they are beyond calculation— even more they exceed the power of imagination. Scholars and pratyekabuddhas (hyakushibutsu) with their perfect wisdom (muro chi) may speculate but cannot realize the exact number. Although we have now attained a stage from which we cannot regress (ayuiotchi ji), we are totally incapable of comprehending this. Lord, these worlds are uncountable and limitless.”


Niji butsu go dai bosas-shu, Sho zen nanshi,
konto funmyo sengo nyoto. Ze sho sekai
nyaku jaku mijin, gyu fu jaku sha jin ni i jin,
ichijin ikko. Ga jobutsu irai, bu ka o shi
hyaku sen man noku nayuta asogi ko.


Then calculate this long period of time in terms of fhese worlds. The sutra reads:

Thus the Lord Buddha addressed these Great Bodhisattvas:

“Now, all you men of devout faith, I proclaim to you:
Suppose all these Worlds, whether receiving a particle or not, are once more reduced to dust. One particle signifies one aeon. It is a hundred thousand myriad kotis more of aeons since I attained Buddhahood.”

Shakyamuni Buddha attained enlightenment at Gohyakujintengo for the first time. The Daishonin’s Buddhism reveals the far more distant time than Gohyaku-jintengo. It is called Kuon Ganjo, which means the infinite past without beginning. Kuon Ganjo is eternal just as the universe is.

In the Daishonin’s Buddhism, Shakyamuni is a transient Buddha who at Gohyaku-jintengo, practiced Nam-myohorenge-kyo to reach enlightenment. However, Nichiren Daishonin who is the entity of Nam-myoho-renge-kyo is the original Buddha who led all other Buddhas to enlightenment.

This original Buddha, who is also known as the True Buddha, appeared in the ceremony of the Hokekyo as Bodhisattva Jogyo, the foremost of the Bodhisattvas of the Earth, and then in the period of Mappo made His advent as Nichiren Daishonin.

Therefore, those who believe in Nichiren Daishonin are all likewise Bodhisattvas of the Earth and the disciples of the True Buddha. It follows then that when we worship the Gohonzon chanting Nam-myoho-renge-kyo, we can have the precious life of Buddha well up within us.

All the Buddhas, Bodhisattvas and Buddhist gods will protect us who are in such an incomparable state of life. If Bonten (Deva) and Taishaku (Indra) were not to protect us, they would no longer be Buddhist gods. It was their vow to the Buddha that they would protect believers in the Gohonzon. In Mappo, when our lives correspond to the eternal life of the Gohonzon, Bonten and Taishaku are sure to help us. If they should not come, let us arrest and punish them.

You should have a fervent prayer: “Bonten and Taishaku, why are you so late in helping me? You know I am in trouble. Come and help me quickly.” You should say this confidently.

However, if you do not chant enough Daimoku, you can obtain no help however proudly you may order the Buddhist gods to assist you. First you should do Shakubuku and your work faithfully and then, if your business fails to prosper, you can scold Bonten and Taishaku. They will doubtless obey your order.

You should have such a conviction in your faith.


Ji ju zerai, ga jo zai shi shaba sekai, seppo
kyoke. Yaku o yo sho hyaku sen man noku
nayuta asogi koku, dori shujo.


From the infinite past of Kuon Ganjo, the True Buddha, Nichiren Daishonin, expounded His teachings in innumerable lands including this world, thus benefiting an infinite number of people.

Nichiren Daishonin states, “From that time have I been in this world (called Shaba Sekai) to teach the Law. Likewise I have taught the people of a hundred thousand myriad kotis of other worlds (hyaku sen man noku nayuta asogi koku, dori shujo).”

The principles of Shakyamuni’s Buddhism (Kyoso) are used in the Buddhism of Nichiren Daishonin (Kanjin) after Kuon Ganjo is revealed. In the light of Kuon Ganjo, all Buddhist principles will become eternal teachings.

When the True Buddha makes His advent, all the former Buddhas become, transient Buddhas who attained enlightenment, by Nam-myoho-renge-kyo.

We as disciples of Nichiren Daishonin have promoted various activities. in innumerable lands since Kuon Ganjo. The eternity of the True Buddha’s life represents the eternity of our lives.

In the Juryo Chapter, Shakyamuni said, “It is actually an infinite and boundless time - many hundred thousand myriads of kotis of aeons since I attained Buddhahood.”

From the viewpoint of the Combined Theory of the Three Mystic Principles (Sanmyo-Goron), the quotation explains Honga-Myo (The Mystic Principle of True Effect). The other, two are Hon’nin-Myo (The Mystic Principle of True Cause) and Honkokudo-Myo (The Mystic Principle of True Land).

The Hon’nin-Myo represents the practice with which the Buddha attained enlightenment, and the Honga-Myo signifies the effect of the Buddhahood attained through the practice of Buddhism. The Honkokudo-MYO is the place where the Buddha appears.

Until the Juryo Chapter was revealed, the place of the Buddha was unknown. For example, Amida Buddha, according to the pre-Hokekyo teachings, dwells in the illusive ‘Pure Land’ known as Gokuraku Jodo. However, the Juryo Chapter clarifies that the Buddha appears in this world.

This is the Combined Theory of the Three Mystic Principles as expounded by Shakyamuni Buddha.

However, according to the Daishonin’s Buddhism, the Honga-Myo (the effect of Buddhahood attained by the Buddha) is indicative of Nichiren Daishonin, the Hon’nin-Myo (the practice for attaining Buddhahood), of Nikko Shonin, immediate and rightful successor to the Daishonin, and the Honkokudo-Myo, of Head Temple Taisekiji where the Dai-Gohonzon is enshrined.


Sho zen nanshi, o ze chugen, ga setsu nen-
dobut-to, u bu gon go nyu o nehan. Nyo ze
kai i hoben funbetsu.


According to this part of the sutra, during the passing of the ages (chugen), the True Buddha manifested himself as the Buddha Nentobutsu (Dipamkara) and others (nendobut-to), saying that He would enter Nirvana (nehan). All this have I done intentionally through different methods (hoben).

In the Buddhism of Nichiren Daishonin, Buddhas such as Nentobutsu, Amida, Shakyamuni and Dainichi are but shadows of the True Buddha of Kuon Ganjo, or the Buddha of Nam-myoho-renge-kyo.

All the Buddhas are, so to speak, the reflections of Nichiren Daishonin. Their lives are also eternal.

Merely because we are the children of the True Buddha, our lives are eternal and even if we die in this existence, we will be born again, thus repeating birth and death.

You may say, “If life is eternal, I will idle away this life and will work diligently in the next existence of life.” However, you are wrong.

In the first chapter of the Hokekyo, ‘Jo-hon’, when Bodhisattva Myoko expounded the Hokekyo and taught eight princes of Buddha Nichigetsu-tomyo, there was a man named Gumyo. He was very idle and soon forgot everything he learned. He was interested in moneymaking and sought fame, thus associating with laymen. However, Gumyo practiced Shakubuku.

Though you may think it strange, Bodhisattva Myoko appeared as Bodhisattva Monju in the ceremony of the Hokekyo because of his profound relationship with the sutra, and Gumyo attended the ceremony under the paine of Bodhisattva Miroku.

This is why I recommend Shakubuku to you. If you practice Shakubuku on your friends, you will be able to be born with them in the next existence of life. Even if you may carry out Shakubuku for them, they may not take faith immediately. You may even be slandered by them, but you will be born with them in the next life and will believe in the true faith together.

Since you practice Shakubuku in this life, you will naturally be healthy, fortunate and have a prosperous business in your next life. The friends who did not take faith despite your earnest persuasion will also appear with you, although there is no knowing who they will be. A friend of yours may become a housemaid in your home, and yet another your chauffeur. Still another may be a neighbor suffering from illness, but there is a chance that you will meet your friends wherever they may be. In that time they will accept your advice and be converted to this religion.

Such persons trouble us very much - not only in this life but also in the next. At any rate you had better practice Shakubuku for your wife and children. If you are a woman, you should persuade your husband into this religion. Even if he cannot embrace the faith, it is all right, but it is important to do Shakubuku for him. It is because you will be able to see your mate in the next life also.

If you do not do Shakubuku for your marriage partner, you will be unable to be born together in the same age. You will not see your beloved children any more. If you are born next time, your children will not, or when they happen to appear, you will not be there. Therefore, you are required to convert your family.

Some wives may say, “Then I must be born with my husband again in the next life? I am sick of him.” However, it does not necessarily follow that because you are husband and wife in this world, you be will born again as such. Your husband may appear as your grandfather, your child, or even your patron in business.

You can by and by understand this profound principle of life, when you chant many Daimoku and devote yourself to the practice of Shakubuku.

 

[Guest]

thank you PTD.

This moved my heart today.

Avid

 

[WW420]

Flows,& Intent

Flows,& Intent


A couple months ago,I asked for aid with my physical
Condition.(I'm cancer patient) Though I know that "I am
responable for my Condition." I feel that the Theata(good flows)
that I recived from this Group,Gave a SUPER Boost in my efforts
to recoupe.(I'm doing better than I was)
Many Thxs,
Much luv
WW420

P.S. & I got 9 Bogbubble in VEG :smile:

 

[Guest]

ww420...thanks for the update. smile.

Avid

 

[Babbabud]

Nam myoho renge kyo!!

 

[PassTheDoobie]

Hey all!~R U diggin it?

Hey all!~R U diggin it?

God what a wonderful thing to reread this encouragement after all of these years! I LOVE president Toda! You are so welcome Avid! By the way has anyone told you what a great and wonderful person you are today? Avid Learner, my life may not be where it is at this moment if not for you and so I want to say--THANK YOU!

And Bud, the same goes for you! If it weren't so important for me to share everything that I can with you, I might not have shared this with myself again! I hope the directness by which President Toda gives his unequivocal perspective of the TRUE identity of Nichiren does not put anyone off. His perspecitve is his, just as your is yours and mine is mine; but the truth is, there is but one truth.

My money's on Toda!

WW420! Keep chanting in your heart man! Know that you can beat this, know that it is your job to do that in order to encourage others, as you took the time to do so here today. Thank you! We will all, I'm sure, chant for you, but you must decide to free yourself from this misery. You can do it.

Don't ever give up!~

T

PS: I love all of the BOGs! You are all in my prayers and from the bottom of my heart; I desire the happiness for you all, that you so richly deserve.

KEEP CARING EVERYONE!

 

[PassTheDoobie]

Sho zen nanshi, nyaku u shujo raishi ga sho,
ga i butsugen kan go shin to sho kon ridon, zui
sho o do, shosho ji setsu myoji fudo nenki
daisho, yaku bu gen gon to nyu nehan, u i shuju
hoben, setsu mimyo ho, no ryo shujo, hok-
kangi shin.


This passage means, “Men of devout faith, when some came to me, I perceived with the eye of Buddha the degree and other basic elements of their faith. Then determining the method for their salvation, I taught under different names and varied my length of teaching in the divergent worlds. On other occasions, I made my advent saying that I would pass away, and also by diverse means did I expound the subtle Law, gladdening their hearts.”

When we worship before the Gohonzon, we will be endowed with the great mercy of the Gohonzon which enables us to improve our conditions in life, since the Gohonzon knows the degree of our faith, wisdom, concentration, wish and effort. These are known as the five roots (Gokon) of people. Therefore, the sutra reads in this part, “You men of devout faith, when some came to me, I perceived with the eye of Buddha the degree of his faith and others. Then determining the method for salvation, I taught under different names and varied my length of teaching in the divergent worlds.”

The Daishonin, therefore, states that it is not the fault of the Daishonin even if you cannot receive divine benefits without practicing Buddhism in earnest.

The True Buddha of Mappo, Nichiren Daishonin, left behind Him the Dai-Gohonzon for us to worship. We have to be deeply grateful to Nichiren Daishonin.

When the True Buddha was alive, He called himself Nichiren [Daishonin] and just before His death, He put down His life in sumi (black Chinese ink) and named it the Dai-Gohonzon. This is what the sutra means, “I taught under different names and varied my length of teaching.” (Myoji fudo nenki daisho) This is the true aspect of the Buddha.

You may have a question, “Why did the Daishonin pass away even though His life is said to be eternal?” Death is the immortal truth of life. Death is the most wonderful problem. The last problem of Buddhism is that of death. The Buddhism of Nichiren Daishonin gave the most clear-cut answer to this question.

All Buddhas expound their subtle laws, gladdening the hearts of people. Then can we worship any Buddha? No; there is the ‘era’ in Buddhism. According to the era, Buddhas who gladden people’s hearts differ. Even if Shakyamuni, the Buddha of Shoho, were to make advent in our era of Mappo, he would have no power to gladden our hearts.

However, Nichiren Daishonin is the True Buddha of Mappo who established the Dai-Gohonzon, for all humanity. When we worship the Dai-Gohonzon, He will expound the subtle law for us. It is the subtle law that the Gohonzon causes benefits and makes us happy. It is beyond our understanding how these benefits appear, but the Gohonzon gladdens our hearts.

The Gohonzon knows the way to redeem mankind. The Gohonzon favors us with His great mercy. We will never become unhappy insofar as we practice the morning and evening services of Gongyo with pure faith and do Shakubuku activity.

Some believers may say, “As I believe in the Gohonzon, my business will prosper even without my effort.” Nothing is as unreasonable as this! They misinterpret the words of the Gosho to justify themselves. It reads, “When the sky is clear, the ground is visible. A believer in the Hokekyo will naturally know the worldly law.” The Hokekyo of Mappo is the Gohonzon. They are so idle as to try to earn money without working for it.

“Then it is not absolute benefit, is it?” Some may say this, but it is far from true. To earn money without working is the same as roasting a chicken without adjusting the oven’s temperature. Even if you put the chicken in the oven, it cannot be cooked without lighting the fire however hard you may chant Daimoku to the Gohonzon.

However earnestly you may practice Shakubuku, you will suffer punishment if you neglect your work. A passage from the Gosho reads, “Make your best service in your occupation; that is the practice of the Hokekyo.” Working even equals belief in the Gohonzon.

Suppose you work diligently for your company but you refuse to go to the accounting office to receive your salary. Then can you get it? Even if your employer may wish to give you a salary, he cannot do so. Likewise, you must work earnestly and in the most effective manner to earn money.

“A believer in the Hokekyo will naturally know the worldly law” means that you believers should know the best way to manage your business through worshipping the Gohonzon. As you advance in your faith, you will come to understand various phenomena of the world and become wiser.

Next, the Gohonzon gladdens our hearts as the sutra reads, “no ryo shujo hok-kangi shin”.

Therefore, we always feel grateful to the Gohonzon. However, man is actually greedy and avaricious. New believers will be grateful when they receive the Gohonzon but on other occasions, they may sometimes continue faith for the sake of formality, saying to themselves, “If I neglect my Gongyo I will suffer punishment; so, I have to do Gongyo.” Such an attitude is not healthy.

On the contrary, you thank the Gohonzon, thinking, “It is extremely rare to see the Gohonzon, yet I can worship the Gohonzon now. How fortunate!” You will have even greater blessings from the Gohonzon. However, you cannot be delighted even if you try to do so.

“He told me to be delighted. I will gladden my heart.” However as you feel your legs numb while seated in Gongyo, you may complain, “Isn’t it over yet?” and still “I must feel delight in faith.” Such delight is not genuine. I think you should come to feel natural delight in the faith as soon as possible.


Sho zen nanshi. Nyoral ken sho shujo gyo o
shobo toku hak-ku ju sha, i ze nin setsu. Ga
sho shukke, toku anokutara sanmyaku san-
bodai. Nen ga jitsu jobutsu i rai, kuon nya-
kushi. Tan ni hoben kyoke shujo, ryo nyu
butsudo sa nyo ze setsu.


The quotation means: “You men of devout faith, observing that mankind, meager in virtue and laden with sins, pursues inferior laws, the Buddha (Daishonin) taught thus: I entered the priesthood in my youth and attained enlightenment. However, the truth is that it is an eternity since I attained Buddhahood. I taught this provisional view of life to make the people attain the enlightenment of eternal life.”

Nichikan Shonin, the 26th High Priest, said that today in Mappo those who do not know the True Buddha of Kuon Ganjo or the Daishonin are what the sutra defines as “gyo o shobo toku hak-ku ju sha” (men meager in virtue and laden with sins, pursuing inferior laws). They are believers in misleading religions.

Many people do not know that Nichiren Daishonin is the True Buddha. They take a very superficial view of Buddhism and regard the Daishonin as Bodhisattva Jogyo and no better than that. Even Toki Jonin, one of the greatest disciples of Nichiren Daishonin, asked the Daishonin, “When will Bodhisattva Jogyo appear in this world ?“ Even Toki who received the important thesis Kanjin-no Honzon Sho (Writings on the Supreme Object of Worship in Mappo) was unaware of the fact that the Daishonin sometimes called himself Jogyo.

However, in many parts of the Gosho, the Daishonin expressed His conviction that He himself is the True Buddha through the three proofs - literal, theoretical and actual. Also He wrote many works to awaken us to the fact that we are the disciples of the True Buddha. The inheritor of this spirit is only Nichiren Shoshu.

Those who do not believe in Nichiren Shoshu can scarcely understand the eternity of life. They believe that they were born to this world and will perish here. Christianity expounds the eternity of life. Many other religions may stress the eternity of life. However, their view of life is simply ideological. They do not recognize in the end that their bodies will last eternally. No one is bold enough to declare that man will he born to this world again.

This problem will remain unsolved unless one recognizes the idea of Ku.(1) The eternal existence of the Ga of the Jo-Raku-Ga-Jo(2) is Ku, which is not ‘soul’. There can he no eternity of soul. Ku is the profound philosophy of life.

Ga which literally means Ego or Self is human life. The principle of Jo-Raku-Ga-Jo means that one can live in absolute happiness only by purifying his life and realizing the eternity of life through his faith and practice of the True Buddhism.

When you make unimaginably hard study of Buddhism, you may realize that your life exists eternally in the universe. But it will be much easier for you to believe that your life is eternal. After much study, you will realize that you should have believed in the eternity of life instead of devoting yourselves to such difficult and sometimes rewardless study.


Sho zen nanshi, Nyorai sho en kyoden kai i
do das-shujo. Waku sek-koshin, waku set-
tashin, Waku ji koshin, waku ji tashin, Waku
ji koji, waku ji taji. Sho sho gon setsu kai
jitsu fu ho.

The quotation means, “Men of devout faith: it is therefore for the purpose of leading mankind to enlightenment that the Buddha expounded various sutras, either using himself as an exemplar or another, either present ing himself or another, and either citing his actions or those of another. All of the doctrines of the Buddha are true and none are false.”

“It is solely for the purpose of leading mankind to enlightenment that the Buddha expounded various sutras” (Nyorai sho en kyoden kai i do das-shujo).

The Buddha in Mappo, as stated before, is Nichiren Daishonin. All the Buddhas who made their advent in innumerable lands according to the inborn nature of the people attained enlightenment by embracing Nam-myoho-renge-kyo. The sutras expounded by Nichiren Daishonin are the Gosho (the Daishonin’s writings), the essence of which is none other than Nam-myoho-renge-kyo.

If we believe in and practice Nam-myoho-renge-kyo, we are sure to be saved from unhappiness. Otherwise, the Buddha would be a prevaricator.

Then what is the meaning of the part “Waku sekkoshin, waku set-tashin, Waku ji koshin, waku ji tashin, Waku ji ko ji, waku ji taji”? It literally means “either using himself as an exemplar or another, either presenting himself or another, and either citing his actions or those of another.”

Koshin means ‘oneself’ or Buddhahood (Bukkai) and tashin means ‘another’ or the rest of the Ten Worlds (Jikkai) -the Nine Worlds (Kyukai). Bukkai indicates the Buddha and Kyukai, ordinary people.

Nichiren Daishonin teaches us and manifests the life of the Buddha and reveals the Buddha’s actions. This is indicative of the mercy of Nichiren Daishonin who continually ponders the way to save all people from unhappiness.

Thus Nichiren Daishonin teaches, either as Bodhisattva Jogyo or as the eternal True Buddha, and manifests himself as the former or the latter on occasion. Furthermore, the Daishonin clarifies the benefits to a person who offers his contribution to the Daishonin and the punishment which a person undergoes for persecuting the Daishonin. Here, the actions of the Buddha are expounded.

In this teaching, the sutra reads, “All of the doctrines the Buddha teaches are true and none are false” (Sho sho gon setsu kai jitsu fu ko).

Nichiren Daishonin, the True Buddha of Mappo, expounded only one sutra, although Shakyamuni Buddha taught innumerable sutras contained in the so-called ‘library of 80,000 sutras’. The Daishonin’s only sutra is Nam-myoho-renge-kyo which was expounded for the salvation of all mankind.

“Daishonin, will you please reveal to us the most important teaching?” “All right, be seated. ‘Nam-myoho-renge-kyo’, that is all.” Just as the above conversation shows, His thirty years of teaching can be reduced to the one law, Nam-myoho-renge-kyo. This is why we can be saved from unhappiness or distress merely by chanting the Daimoku and teaching the Mystic Law to the unhappy.


Shoi sha ga. Nyorai nyo jit-chiken sangai
shi so. Mu u shoji nyaku tai nyaku shutsu,
yaku mu zai se gyu metsudo sha. Hi jitsu, hi
ko, hi nyo, hi i. Fu nyo sangai ken no sangai.
Nyo shi shi ji nyorai myo ken mu u shakumyo.


The sutra reads, “The reason is that the Buddha perceives the threefold world in its actual existence. There is neither birth nor death; nor is there a pre- or post life. Life is neither actual nor unreal, there is neither existence nor extinction, and neither is it the same nor different. The threefold world is not what those who dwell in it perceive it to be. However, the Buddha sees it all clearly and without error.”

The ‘threefold world’ (Sangai) is the Buddhist view of the universe in which the universe is divided into three - the world of matter (Shiki-kai), the world of spirit (Mushiki-kai) and the world of desires (Yokkai).

Nichiren Daishonin (Nyorai) has the true view of the world and of the universe. He teaches that, from the viewpoint of the true aspect of life, it is merely a condition of the change of life that man dies or is born.

Such is the true aspect of death or birth, pre- or post-life, which is viewed from Buddhism. Our pleasures and troubles are both activities which are inherent in our lives.

When we come to realize that life is eternal and that it has neither a beginning nor an end, we need not fear either death or post-life. It is the true aspect of life to be neither actual nor unreal, nor is it true that one life is the same or different from others.

For instance, when asked, “Do you have a life?” a person will answer “Yes,” but he does not know what life is. It is neither body nor mind. Then, life apparently does not exist in him. Since its existence is not clear, it is not actual. Then has he no life? Certainly he has, since he is living. The life in question is what Buddhism calls Ku.

Likewise, your life at present is not the same as that when you were a baby. However, former is not fundamentally different from the latter. This is what is meant by “neither is it the same nor different” (Hi nyo, hii).

“Fu nyo sangai ken no sangai” in the quotation means “The threefold world is not what those who dwell in it perceive it to be.”

Nichiren Daishonin does not perceive the threefold world partially as an ordinary person does from his own view, but knows the whole world correctly with Buddha’s wisdom (Hoshin). The True Buddha of eternal existence is Nichiren Daishonin who expounds the true aspect of life.

We common mortals cannot see the true aspect of the threefold world (Sangai) - the world of desire, the world of matter and the world of spirit - but the Buddha can do it perfectly. Therefore, we need to chant Nam-myoho-renge-kyo and obtain the power of the Gohonzon through which we can see it. Only then will we be able to perceive all the phenomena in the world correctly. Let’s lead a successful life filled with happiness by keeping faith in the Gohonzon.

1. Ku: Indicative of the ultimate condition of life, which is neither existence nor non-existence.

2. Jo-Raku-Ga-Jo: The first ‘Jo’ means eternity and the last Jo’ purity. ‘Re/ru’ means happiness and Ga’, Self or Ego. This theory of life means that one can live in absolute happiness by purifying his life and realizing the eternity of life through his faith and practice of the True Buddhism.

 

[Guest]

thank-you for the latest installment PTD.

I accept your kind words, but I believe it is karma that motivates each of us at different times of our lives, and not just people.

The choice always remains ours to become the change we need in our own lives.

Avid