Josei Toda's Lecture on the Sutra (chap.3 cont.)
Josei Toda's Lecture on the Sutra (chap.3 cont.)
I sho shujo u shuju she shuju yoku shuju gyo
Shuju okuso funbek-ko, yoku ryo sho sho
zengon, i nyakkan innen hiyu gonji shuju
seppo. Shosa butsuji mi zo zan pai. Nyo ze
ga jobutsu irai jindai kuon. Jumyo muryo
asogi ko jo ju fu metsu.
The Daishonin states through this passage, “Since people have differing natures, various desires, disparate ideas and judgment, I propounded different teachings in the Gosho through various parables of causal relationship, examples and other words in my desire to plant the roots of righteousness in the hearts of all mankind.
“This Buddhist practice have I continued unceasingly. An infinity has passed since I attained enlightenment. My life has been one of many uncountable kotis of aeons, has always existed and shall never end.”
Viewing the people in the period of Mappo, Nichiren Daishonin found that people have various qualities and different ways, have various ways of thinking or thoughts according to the cause they created in their past existences.
Thus the Daishonin pondered how He could save the people. Just as the sutra reads, “In His desire to plant the roots of righteousness in the hearts of all mankind (yoku ryo sho sho zengon),” the Daishonin decided to teach us the practice of Buddha (zengon).
With a wish to let us practice Buddhism, the Daishonin expounded various parables of causal relationship (innen), and said that it is because one created a cause for poverty in the past that he is now distressed with a poor life, and that he can accumulate the cause for wealth which he did not have in the past existence, by chanting the Daimoku and practicing Buddhism. A parable of causal relationship (innen) means that a happening is caused or motivated by something in the past.
Moreover, the Daishonin teaches many examples (hiyu) of accumulating good fortune through contributions to the Daishonin.
When we read the Gosho, we must take the contributions of believers and their benefits as parables or examples. Even if we were to send a Kimono (Japanese-style clothes) to the Daishonin today, it would not be a great task which requires much effort.
However, it was great trouble for people of His day to offer clothing to Nichiren Daishonin. Once they planted cotton in the spring, they had to wait until the fall to harvest. They then spent much time in spinning thread out of the cotton and in weaving it into cloth and finally sewing it into Kimono. When we compare our faith in the Gohonzon with the pure faith of the people in those days, their contributions serve as fine ‘examples’ for us today.
We can also learn a great deal from testimonials of people who became happy by obtaining benefits from the Gohonzon, or say, “He became poor for slandering the Gohonzon,” or “She cannot get blessings from the Gohonzon, as she always speaks ill of other believers” and the like.
“The other words” (gonji) in the quotation are indicative of the Daishonin’s teaching and passages of the Gosho. From the standpoint of the True Buddhism, we can see far into the future of society by reading the newspapers or listening to the radio.
The Daishonin encouraged us to practice Buddhism by propounding different laws through various parables (hiyu) and other words (gonji) so that we can obtain benefits from the Gohonzon.
Even today, 700 years after the death of the Daishonin, the Dai-Gohonzon never ceases to plant the “roots of righteousness in our hearts”. In this way, the life of the Daishonin has continued since the infinite past. Shakyamuni revealed the period of Gohyaku-jintengo but not the infinite past. However, “Asogi ko” (many uncountable kotis of aeons) means Kuon Ganjo, from the standpoint of the True Buddhism, and the life of the Daishonin is eternal and will never perish in the future.
Nichiren Daishonin is the True Buddha of the Kuon Ganjo (infinite past). What is most significant is that Nichiren Daishonin appeared in this period of Mappo.
This Buddhist principle is also shown in Shakyamuni’s Buddhism. For instance, the Buddha existed in Gohyakujintengo and far later, another Buddha named Nentobutsu appeared. Bodhisattva Judo who was related to Nentobutsu was born in India as Shakyamuni Buddha.
Although we are inclined to think that the Daishonin appeared for the first time in the period of Mappo, it is not true. In Kuon Ganjo, He attained enlightenment instantly, realizing that He was the entity of ‘Nam-myoho-renge-kyo’.
The True Buddha made His advent in Japan in the period of Mappo, while sending His messenger Buddhas on His behalf to other worlds. It is correct to think this is the way of the appearance of the Daishonin.
Shakyamuni’s Buddhism has the practice of making offerings to priests. Offerings may be classified into two categories - things and the Law. Shakyamuni taught that since there is a limit to making material offerings, people should make offerings of the Law. Making offerings of the Law means to make others understand and enjoy the great blessings of Buddhism, that is, Shakubuku.
In the sutra, there is a passage, “mi zo zan pai” (This Buddhist practice have I continued unceasingly). We common mortals have Sunday holidays but the Gohonzon does not. It would be inconvenient if Nichiren Daishonin says, “I am taking today off.” Even if we prayed the Gohonzon at midnight because of stomachache, the Gohonzon would stay asleep. It is because of “mi zo zan pai” that such a thing never occurs.
The True Buddha protects the believers without pause even during the night. The heart of the Daishonin is much like that of a planter who is eagerly waiting for the time when the plant will put forth buds or when the buds begin to bloom.
Taking into consideration that the Buddha never rests even for a little while, it is natural that we devote ourselves to the practice of Buddhism only for an hour or two a day. Compared to the work of the Buddha, ours is very slight. So, even if we are sleepy, we are inspired to go out for helping the unhappy.
She zen nanshi, Ga hon gyo besatsu do sho
jo jumye ken yu mi jin. Bu bai Jo shu. Nen
kon hi jitsu metsudo, ni ben she gon, to shu
metsu do. Nyorai I ze hoben kyoke shujo.
The above passage means: “You men of devout faith, once I also practiced the Bodhisattva austerities and the life which I then acquired still remains undepleted. Nay, I shall continue to exist for yet twice that number of aeons. Although I may predict my own death, in actuality I do not pass away. With this means, I the Buddha instruct mankind.”
In the above-cited passage of the sutra, “bosatsu do” (Bodhisattva austerities) is indicative of Nam-myoho-renge-kyo. There are 52 stages of ‘Bodhisattva austerities’, the eleventh of which is called Shoju, where Nam-myoho-renge-kyo is elucidated from the viewpoint of Nichiren Daishonin’s Buddhism.
Although Nichiren Daishonin has been long gone, life is eternal in the eye of the Buddha. It is the true aspect of life.
Just as the sutra states, Shakyamuni Buddha in India expounded the supreme doctrine of the eternity of life in the Juryo Chapter, but it is of no use for people in the period of Mappo. Nichiren Daishonin established the Dai-Gohonzon for the salvation of all mankind in Mappo, and teaches us that we can be well versed in the life-philosophy by praying to the Dai-Gohonzon of Nam-myoho-renge-kyo. The Daishonin’s philosophy has a deeper meaning than that of Shakyamuni.
Religion as well as Buddhism is a type of science whose object of study is man’s daily life and human life. That science which is the basis for religion is called religious philosophy. For example, the religious philosophy clarifies the wonder why human beings are different and how to live happily in this life.
However, in the Juryo Chapter of the Hokekyo, eternal life is elucidated, making further research into human life. Moreover, the contradictions and the greatest doubts in the life-philosophy are solved fundamentally in the Juryo Chapter. The question of how we can become happy and how to do away with unhappiness is thoroughly explained in this chapter.
There are two kinds of Juryo Chapter - one which gave people benefits in the age of Shakyamuni and the one propounded by the Daishonin which provides us with vital life force and happiness, but the latter is by far superior to the former.
As mentioned earlier, in Shakyamuni’s Buddhism, “Ga hen gyo bosatsu do she jo jumyo...” (I also practiced the Bodhisattva austerities and the life which I then acquired still remains undepleted) reveals the Hon’nin-Myo [The Mystic Principle of True Cause) from then acquired still remains undepleted] reveals the Three Mystic Principles). The Hon’nin-Myo represents the practice with which the Buddha attained enlightenment. “Ga jitsu jobutsu irai, muryo muhen hyaku sen man noku nayuta ko” (It is actually an infinite and boundless time - many hundred thousand myriads of kotis of aeons since I attained Buddhahood) represents the Honga-Myo (The Mystic Principle of True Effect). “Ga Jo zai shi shaba sekai, seppo kyoke”, (From that time have I been in this world to teach the Law) is the Honkokudo-Myo (The Mystic Principle of True Land). Honga-Myo means the result (Buddhahood) attained through the practice of Buddhism, and Honkokudo-Myo signifies the place where the Buddha appears and expounds his teachings.
In this Juryo Chapter, the Three Mystic Principles mentioned above are combined for the first time in all the teachings of Shakyamuni.
Shoi sha ga. Nyaku bukkuju o se. Haku-
toku shi nin fu shu zengen. Bingu gesen ton
jaku go yoku, nyu o okuso moken mo chu.
Now, it is proper to speak of the reason why Nichiren Daishonin, the True Buddha of Mappo, passed from this world despite His having the eternity of Buddha’s life.
If the Daishonin existed eternally in this world as the Buddha, ordinary people who are in the Nine Worlds would also live forever, from the viewpoint of the theory of Jikkai Gogu (each of the Ten Worlds comprises within itself the Ten Worlds) - the eternal life of the Buddha existing within ordinary people.
Also, if the Daishonin existed eternally in this world and did not pass away (Nyaku bukkuju o se), people of meager virtue (Hakutoku shi nin) would neither worship the Gohonzon nor plant the roots of righteousness (fu shu zengon) through the practice of the True Buddhism. Therefore, they would fall into poverty-stricken and vulgar lives (Bingu gesen) and would not be able to attain happiness because of their adherence (ton jaku) to the Five Base Desires (go yoku). Moreover, they would be enmeshed in the snare of misleading thoughts or inferior ideas (nyu o okuso moken mo chu), according to the sutra quoted above.
What is worse, if people never died whatever they might do, they will never struggle to improve their own abilities, and they will be driven into unhappier situations.
From the standpoint of Nichiren Daishonin’s Buddhism, the Buddha named in the sutra, strictly speaking, is indicative of the Buddha of Nam-myoho-renge-kyo, but in a broader sense, it means all people. A passage from Ongi Kuden (the Record of the Oral Teachings of the Daishonin on the Hokekyo) goes, “In my view, the Buddha is indicative of all people in a broader sense.
According to the Daishonin, if human beings were not destined to die, people of meager virtue would not respect the Gohonzon, the entity of the True Buddha of the eternal aeons. Nothing is more fearful than not dying. Suppose not only man but also all creatures including cats, dogs and rats should not die. Even if beaten, killed, run over by a streetcar or being deprived of food, none of them would ever die, and the world would be thrown into confusion.
The number of elderly men and women would gradually increase. They cannot of course be healthy as long as they like, and as they grow older, they fall prey to illness, but they never would die but continue to live in this world to no purpose.
Thus, it would be troublesome if man did not die. However, it would also be perplexing if we could foretell the time of our death. How could we read our favorite books, if we could foresee that we would die three days hence?
It is mysterious that man is mortal, and he cannot anticipate the exact moment of his death. Thus he can worship the Gohonzon. Indeed, life is inscrutable. Man eagerly hopes to live in this world, not knowing the time of his demise but he eventually passes away. This is why Nichiren Daishonin calls it the birth and death inherent to human beings.
Taking the above factors into consideration, we can do nothing but worship the Gohonzon. Just as stated by the Daishonin, we must become truly happy before our deaths, acquiring the two laws of cause and effect (the cause of practicing religious austerity and its meritorious result - attaining eternal happiness), favored by the benefits of the Gohonzon.
Nichiren Daishonin states that people can live with wealth, good health and peace at home thanks to their strong faith in the Gohonzon for several years before their death. Otherwise, who can prove happiness - enlightenment in the next existence of life?
We cannot endure being ill and unhappy until our last moments. By worshipping the Gohonzon, a sick man never fails to recover from his serious illness which has confined him to bed, and feel peaceful in mind. He will become able to enjoy traveling.
However, if we become truly happy only too soon, we will have to die several years after. In this sense, when we are distressed, we can find the greater prospect of development in the future. Then you can feel reassured since you have to live and practice Buddhism for many more years to attain enlightenment or absolute happiness. This conviction will change your illness, poverty or any other worry into the cause of reassurance. This is the view of life based on eternal life.
Nyakken nyorai jo zai fu metsu, ben ki kyo
shi, ni e endai, fu no sho o nan zo shi so kugyo
shi shin. Ze ko nyerai i hoben setsu biku to
chi sho bus-shusse nan ka chigu.
This passage means: “If Nichiren Daishonin were always with us in this world, people of Mappo, with selfish minds, would tend to neglect the practice of Buddhism. Moreover, they cannot realize the difficulty of approaching the Daishonin nor could they respect Him. Thinking Him an ordinary person, they would not follow the teachings of the Daishonin. Without knowing forever that the Daishonin is the True Buddha of the Latter Day of the Law, they cannot become happy since they do not practice True Buddhism.
For this reason, the Daishonin passed away, revealing to us the true aspect of life. Disciples of Nichiren Daishonin cannot attain Buddhahood - enhightenment - without the advent of the Daishonin. Thus, this sutra expounds the difficulty of encountering Nichiren Daishonin.
We can read the above passage from the Juryo Chapter from two viewpoints. If Nichiren Daishonin should make His advent today, we would welcome Him and follow His profound teachings by arousing pleasure within us, I believe. However, how did the people in those days feel about the Daishonin? The Daishonin, shabbily dressed in worn-out clothes, strictly pointed out mistakes of the heretical Buddhist sects in Japan. He lived in a humble cottage and ate plain food. Though today many people think of Him as great and worthy of respect, none paid due respect to Him in His own day.
It is very difficult for people to meet the Buddha. Therefore, they must always have a mind seeking for the Buddha. What a great joy it would be for us to see Nichiren Daishonin, and again nothing is more sorrowful than not seeing Him.
However, today when some 700 years have passed since Nichiren Daishonin began to chant Nam-myoho-renge-kyo, we can express our great joy of worshipping the Dai-Gohonzon and of striving for Kosen-rufu.
From a different standpoint, if our life should exist eternally in this world, we would not make vigorous efforts to develop ourselves and thus, would be apt to fall into confusion.
We face the basic problem of death in reality. The presence of death in this world makes us feel the precious value of life and we aspire to further develop ourselves. Is it good to make light of our life, thinking it difficult to be born again as Man [rather than as an animal]?
We have the life of Buddha - Nam-myoho-renge-kyo - within us. It is pitiful that people should die without realizing the life of Buddha. Thinking much of our lives, we must realize the life of Buddha springing out from within us. The Buddha in our life is similar to the life of Nichiren Daishonin.
Thus, when we believe in the Dai-Gohonzon established by Nichiren Daishonin, the life of Buddha within us manifests itself but it is very difficult for people to encounter Buddhism—above all, even more difficult to embrace the Righteous Buddhism. Still more difficult is to see the Dai-Gohonzon. We must realize our good fortune to have seen the Dai-Gohonzon, the very core of all Buddhist scriptures.
Josei Toda's Lecture on the Sutra (chap.3 cont.)
I sho shujo u shuju she shuju yoku shuju gyo
Shuju okuso funbek-ko, yoku ryo sho sho
zengon, i nyakkan innen hiyu gonji shuju
seppo. Shosa butsuji mi zo zan pai. Nyo ze
ga jobutsu irai jindai kuon. Jumyo muryo
asogi ko jo ju fu metsu.
The Daishonin states through this passage, “Since people have differing natures, various desires, disparate ideas and judgment, I propounded different teachings in the Gosho through various parables of causal relationship, examples and other words in my desire to plant the roots of righteousness in the hearts of all mankind.
“This Buddhist practice have I continued unceasingly. An infinity has passed since I attained enlightenment. My life has been one of many uncountable kotis of aeons, has always existed and shall never end.”
Viewing the people in the period of Mappo, Nichiren Daishonin found that people have various qualities and different ways, have various ways of thinking or thoughts according to the cause they created in their past existences.
Thus the Daishonin pondered how He could save the people. Just as the sutra reads, “In His desire to plant the roots of righteousness in the hearts of all mankind (yoku ryo sho sho zengon),” the Daishonin decided to teach us the practice of Buddha (zengon).
With a wish to let us practice Buddhism, the Daishonin expounded various parables of causal relationship (innen), and said that it is because one created a cause for poverty in the past that he is now distressed with a poor life, and that he can accumulate the cause for wealth which he did not have in the past existence, by chanting the Daimoku and practicing Buddhism. A parable of causal relationship (innen) means that a happening is caused or motivated by something in the past.
Moreover, the Daishonin teaches many examples (hiyu) of accumulating good fortune through contributions to the Daishonin.
When we read the Gosho, we must take the contributions of believers and their benefits as parables or examples. Even if we were to send a Kimono (Japanese-style clothes) to the Daishonin today, it would not be a great task which requires much effort.
However, it was great trouble for people of His day to offer clothing to Nichiren Daishonin. Once they planted cotton in the spring, they had to wait until the fall to harvest. They then spent much time in spinning thread out of the cotton and in weaving it into cloth and finally sewing it into Kimono. When we compare our faith in the Gohonzon with the pure faith of the people in those days, their contributions serve as fine ‘examples’ for us today.
We can also learn a great deal from testimonials of people who became happy by obtaining benefits from the Gohonzon, or say, “He became poor for slandering the Gohonzon,” or “She cannot get blessings from the Gohonzon, as she always speaks ill of other believers” and the like.
“The other words” (gonji) in the quotation are indicative of the Daishonin’s teaching and passages of the Gosho. From the standpoint of the True Buddhism, we can see far into the future of society by reading the newspapers or listening to the radio.
The Daishonin encouraged us to practice Buddhism by propounding different laws through various parables (hiyu) and other words (gonji) so that we can obtain benefits from the Gohonzon.
Even today, 700 years after the death of the Daishonin, the Dai-Gohonzon never ceases to plant the “roots of righteousness in our hearts”. In this way, the life of the Daishonin has continued since the infinite past. Shakyamuni revealed the period of Gohyaku-jintengo but not the infinite past. However, “Asogi ko” (many uncountable kotis of aeons) means Kuon Ganjo, from the standpoint of the True Buddhism, and the life of the Daishonin is eternal and will never perish in the future.
Nichiren Daishonin is the True Buddha of the Kuon Ganjo (infinite past). What is most significant is that Nichiren Daishonin appeared in this period of Mappo.
This Buddhist principle is also shown in Shakyamuni’s Buddhism. For instance, the Buddha existed in Gohyakujintengo and far later, another Buddha named Nentobutsu appeared. Bodhisattva Judo who was related to Nentobutsu was born in India as Shakyamuni Buddha.
Although we are inclined to think that the Daishonin appeared for the first time in the period of Mappo, it is not true. In Kuon Ganjo, He attained enlightenment instantly, realizing that He was the entity of ‘Nam-myoho-renge-kyo’.
The True Buddha made His advent in Japan in the period of Mappo, while sending His messenger Buddhas on His behalf to other worlds. It is correct to think this is the way of the appearance of the Daishonin.
Shakyamuni’s Buddhism has the practice of making offerings to priests. Offerings may be classified into two categories - things and the Law. Shakyamuni taught that since there is a limit to making material offerings, people should make offerings of the Law. Making offerings of the Law means to make others understand and enjoy the great blessings of Buddhism, that is, Shakubuku.
In the sutra, there is a passage, “mi zo zan pai” (This Buddhist practice have I continued unceasingly). We common mortals have Sunday holidays but the Gohonzon does not. It would be inconvenient if Nichiren Daishonin says, “I am taking today off.” Even if we prayed the Gohonzon at midnight because of stomachache, the Gohonzon would stay asleep. It is because of “mi zo zan pai” that such a thing never occurs.
The True Buddha protects the believers without pause even during the night. The heart of the Daishonin is much like that of a planter who is eagerly waiting for the time when the plant will put forth buds or when the buds begin to bloom.
Taking into consideration that the Buddha never rests even for a little while, it is natural that we devote ourselves to the practice of Buddhism only for an hour or two a day. Compared to the work of the Buddha, ours is very slight. So, even if we are sleepy, we are inspired to go out for helping the unhappy.
She zen nanshi, Ga hon gyo besatsu do sho
jo jumye ken yu mi jin. Bu bai Jo shu. Nen
kon hi jitsu metsudo, ni ben she gon, to shu
metsu do. Nyorai I ze hoben kyoke shujo.
The above passage means: “You men of devout faith, once I also practiced the Bodhisattva austerities and the life which I then acquired still remains undepleted. Nay, I shall continue to exist for yet twice that number of aeons. Although I may predict my own death, in actuality I do not pass away. With this means, I the Buddha instruct mankind.”
In the above-cited passage of the sutra, “bosatsu do” (Bodhisattva austerities) is indicative of Nam-myoho-renge-kyo. There are 52 stages of ‘Bodhisattva austerities’, the eleventh of which is called Shoju, where Nam-myoho-renge-kyo is elucidated from the viewpoint of Nichiren Daishonin’s Buddhism.
Although Nichiren Daishonin has been long gone, life is eternal in the eye of the Buddha. It is the true aspect of life.
Just as the sutra states, Shakyamuni Buddha in India expounded the supreme doctrine of the eternity of life in the Juryo Chapter, but it is of no use for people in the period of Mappo. Nichiren Daishonin established the Dai-Gohonzon for the salvation of all mankind in Mappo, and teaches us that we can be well versed in the life-philosophy by praying to the Dai-Gohonzon of Nam-myoho-renge-kyo. The Daishonin’s philosophy has a deeper meaning than that of Shakyamuni.
Religion as well as Buddhism is a type of science whose object of study is man’s daily life and human life. That science which is the basis for religion is called religious philosophy. For example, the religious philosophy clarifies the wonder why human beings are different and how to live happily in this life.
However, in the Juryo Chapter of the Hokekyo, eternal life is elucidated, making further research into human life. Moreover, the contradictions and the greatest doubts in the life-philosophy are solved fundamentally in the Juryo Chapter. The question of how we can become happy and how to do away with unhappiness is thoroughly explained in this chapter.
There are two kinds of Juryo Chapter - one which gave people benefits in the age of Shakyamuni and the one propounded by the Daishonin which provides us with vital life force and happiness, but the latter is by far superior to the former.
As mentioned earlier, in Shakyamuni’s Buddhism, “Ga hen gyo bosatsu do she jo jumyo...” (I also practiced the Bodhisattva austerities and the life which I then acquired still remains undepleted) reveals the Hon’nin-Myo [The Mystic Principle of True Cause) from then acquired still remains undepleted] reveals the Three Mystic Principles). The Hon’nin-Myo represents the practice with which the Buddha attained enlightenment. “Ga jitsu jobutsu irai, muryo muhen hyaku sen man noku nayuta ko” (It is actually an infinite and boundless time - many hundred thousand myriads of kotis of aeons since I attained Buddhahood) represents the Honga-Myo (The Mystic Principle of True Effect). “Ga Jo zai shi shaba sekai, seppo kyoke”, (From that time have I been in this world to teach the Law) is the Honkokudo-Myo (The Mystic Principle of True Land). Honga-Myo means the result (Buddhahood) attained through the practice of Buddhism, and Honkokudo-Myo signifies the place where the Buddha appears and expounds his teachings.
In this Juryo Chapter, the Three Mystic Principles mentioned above are combined for the first time in all the teachings of Shakyamuni.
Shoi sha ga. Nyaku bukkuju o se. Haku-
toku shi nin fu shu zengen. Bingu gesen ton
jaku go yoku, nyu o okuso moken mo chu.
Now, it is proper to speak of the reason why Nichiren Daishonin, the True Buddha of Mappo, passed from this world despite His having the eternity of Buddha’s life.
If the Daishonin existed eternally in this world as the Buddha, ordinary people who are in the Nine Worlds would also live forever, from the viewpoint of the theory of Jikkai Gogu (each of the Ten Worlds comprises within itself the Ten Worlds) - the eternal life of the Buddha existing within ordinary people.
Also, if the Daishonin existed eternally in this world and did not pass away (Nyaku bukkuju o se), people of meager virtue (Hakutoku shi nin) would neither worship the Gohonzon nor plant the roots of righteousness (fu shu zengon) through the practice of the True Buddhism. Therefore, they would fall into poverty-stricken and vulgar lives (Bingu gesen) and would not be able to attain happiness because of their adherence (ton jaku) to the Five Base Desires (go yoku). Moreover, they would be enmeshed in the snare of misleading thoughts or inferior ideas (nyu o okuso moken mo chu), according to the sutra quoted above.
What is worse, if people never died whatever they might do, they will never struggle to improve their own abilities, and they will be driven into unhappier situations.
From the standpoint of Nichiren Daishonin’s Buddhism, the Buddha named in the sutra, strictly speaking, is indicative of the Buddha of Nam-myoho-renge-kyo, but in a broader sense, it means all people. A passage from Ongi Kuden (the Record of the Oral Teachings of the Daishonin on the Hokekyo) goes, “In my view, the Buddha is indicative of all people in a broader sense.
According to the Daishonin, if human beings were not destined to die, people of meager virtue would not respect the Gohonzon, the entity of the True Buddha of the eternal aeons. Nothing is more fearful than not dying. Suppose not only man but also all creatures including cats, dogs and rats should not die. Even if beaten, killed, run over by a streetcar or being deprived of food, none of them would ever die, and the world would be thrown into confusion.
The number of elderly men and women would gradually increase. They cannot of course be healthy as long as they like, and as they grow older, they fall prey to illness, but they never would die but continue to live in this world to no purpose.
Thus, it would be troublesome if man did not die. However, it would also be perplexing if we could foretell the time of our death. How could we read our favorite books, if we could foresee that we would die three days hence?
It is mysterious that man is mortal, and he cannot anticipate the exact moment of his death. Thus he can worship the Gohonzon. Indeed, life is inscrutable. Man eagerly hopes to live in this world, not knowing the time of his demise but he eventually passes away. This is why Nichiren Daishonin calls it the birth and death inherent to human beings.
Taking the above factors into consideration, we can do nothing but worship the Gohonzon. Just as stated by the Daishonin, we must become truly happy before our deaths, acquiring the two laws of cause and effect (the cause of practicing religious austerity and its meritorious result - attaining eternal happiness), favored by the benefits of the Gohonzon.
Nichiren Daishonin states that people can live with wealth, good health and peace at home thanks to their strong faith in the Gohonzon for several years before their death. Otherwise, who can prove happiness - enlightenment in the next existence of life?
We cannot endure being ill and unhappy until our last moments. By worshipping the Gohonzon, a sick man never fails to recover from his serious illness which has confined him to bed, and feel peaceful in mind. He will become able to enjoy traveling.
However, if we become truly happy only too soon, we will have to die several years after. In this sense, when we are distressed, we can find the greater prospect of development in the future. Then you can feel reassured since you have to live and practice Buddhism for many more years to attain enlightenment or absolute happiness. This conviction will change your illness, poverty or any other worry into the cause of reassurance. This is the view of life based on eternal life.
Nyakken nyorai jo zai fu metsu, ben ki kyo
shi, ni e endai, fu no sho o nan zo shi so kugyo
shi shin. Ze ko nyerai i hoben setsu biku to
chi sho bus-shusse nan ka chigu.
This passage means: “If Nichiren Daishonin were always with us in this world, people of Mappo, with selfish minds, would tend to neglect the practice of Buddhism. Moreover, they cannot realize the difficulty of approaching the Daishonin nor could they respect Him. Thinking Him an ordinary person, they would not follow the teachings of the Daishonin. Without knowing forever that the Daishonin is the True Buddha of the Latter Day of the Law, they cannot become happy since they do not practice True Buddhism.
For this reason, the Daishonin passed away, revealing to us the true aspect of life. Disciples of Nichiren Daishonin cannot attain Buddhahood - enhightenment - without the advent of the Daishonin. Thus, this sutra expounds the difficulty of encountering Nichiren Daishonin.
We can read the above passage from the Juryo Chapter from two viewpoints. If Nichiren Daishonin should make His advent today, we would welcome Him and follow His profound teachings by arousing pleasure within us, I believe. However, how did the people in those days feel about the Daishonin? The Daishonin, shabbily dressed in worn-out clothes, strictly pointed out mistakes of the heretical Buddhist sects in Japan. He lived in a humble cottage and ate plain food. Though today many people think of Him as great and worthy of respect, none paid due respect to Him in His own day.
It is very difficult for people to meet the Buddha. Therefore, they must always have a mind seeking for the Buddha. What a great joy it would be for us to see Nichiren Daishonin, and again nothing is more sorrowful than not seeing Him.
However, today when some 700 years have passed since Nichiren Daishonin began to chant Nam-myoho-renge-kyo, we can express our great joy of worshipping the Dai-Gohonzon and of striving for Kosen-rufu.
From a different standpoint, if our life should exist eternally in this world, we would not make vigorous efforts to develop ourselves and thus, would be apt to fall into confusion.
We face the basic problem of death in reality. The presence of death in this world makes us feel the precious value of life and we aspire to further develop ourselves. Is it good to make light of our life, thinking it difficult to be born again as Man [rather than as an animal]?
We have the life of Buddha - Nam-myoho-renge-kyo - within us. It is pitiful that people should die without realizing the life of Buddha. Thinking much of our lives, we must realize the life of Buddha springing out from within us. The Buddha in our life is similar to the life of Nichiren Daishonin.
Thus, when we believe in the Dai-Gohonzon established by Nichiren Daishonin, the life of Buddha within us manifests itself but it is very difficult for people to encounter Buddhism—above all, even more difficult to embrace the Righteous Buddhism. Still more difficult is to see the Dai-Gohonzon. We must realize our good fortune to have seen the Dai-Gohonzon, the very core of all Buddhist scriptures.
