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Record
of the Orally Transmitted
Teachings of Nichiren Daishonin
- Ongi Kuden -
Chapter 16: The Life Span of the Buddha [Nyorai Juryo]
The Juryo chapter reveals the original life of all beings in the ten worlds. This chapter is called the essential teaching or hommon because it is the gateway to eternity. (Gosho Zenshu p. 799)
Namu Myoho Renge Kyo Nyorai Juryo-hon; for Nichiren, it is the title of this chapter that is the important teaching. The title of this chapter represents an essential principle applicable to Nichiren. This was transferred [to Bodhisattva Fukyo] in the Jinriki Chapter. Nyorai, in the broadest sense, means Shakyamuni and all the Buddhas in the universe and throughout the three existences of life, but in its strictest sense, it means only the True Buddha who possesses the three attributes of life. Now I, Nichiren and my disciples mean to say that Nyorai, in its broadest sense, indicates all humanity but, in a stricter sense, it stands for my disciples and believers. (Gosho Zenshu p. 75
2)The sutra states, "We will believe and accept the Buddha's words."
(LS p. 224, 3LS p. 249)The Buddha endowed with the three enlightened properties, eternally, is the votary of the Lotus Sutra in the Latter Day of the Law. His honorific name is Nam Myoho Renge Kyo. This forms the basis for the Three Great Secret Laws in the Juryo Chapter. The three enlightened properties are attained through a single character. This is 'believe.' Therefore, the sutra states 'We will believe and accept the Buddha's words.' You should fix your mind upon the two characters 'believe' and 'accept.' The Buddha endowed with the three properties, eternally, is the votary of the Lotus Sutra in Mappo. His honorific name is Nam Myoho Renge Kyo. This forms the basis for the Three Great Secret Laws in the Juryo Chapter. (Gosho Zenshu p. 75
2)The sutra states, "You must listen carefully and hear of the Thus Come One's secret and his transcendental powers."
(LS p. 225, 3LS p. 249)The countless entities in the three thousand worlds, which are undergoing the process of birth, life, change, and extinction, are embodiments of [these] transcendental powers. As for 'transcendental powers,' the actions that are carried out instant by instant, motion by motion by us, the living beings, are called 'transcendental powers.' Apart from attaining Buddhahood, there are no 'secret' or 'transcendental powers.' In the final analysis, the five characters of Myoho Renge Kyo are synonymous with the phrase 'the Thus Come One's secret and transcendental powers.' (Gosho Zenshu p. 75
3)The sutra states, "But good men, it has been immeasurable boundless hundreds, thousands, ten thousands, millions of nayutas of kalpas since I in fact attained Buddhahood."
(LS p. 225, 3LS p. 250)'I' [in the above passage] refers to Shakyamuni, who attained enlightenment in the remote past. However, according to the actual meaning of this [Juryo] chapter, 'I' represents all living beings in the universe. The Ten Worlds are each indicated by 'I.' 'In fact' means establishing that these are the Buddhas inherently endowed with the three eternal properties, this is the meaning of 'fact.' 'Attained' means to open. All phenomena of the universe are 'opened' to reveal them as the Buddha inherently endowed with the three eternal properties. Being awakened to this is called 'Buddhahood.' As for 'since' [irai] 'I' indicates the past, and 'rai,' the future. This passage is saying that the Buddhahood 'I in fact attained' is immeasurable and boundless in both the past and future. This [passage further] indicates the hundred realms, thousand factors and the three thousand realms in a single thought-moment. As for the two words 'hundreds' and 'thousands,' 'hundreds' means indicates the hundred realms and thousands is the thousand realms. These are practically the single thought-moment being three thousand realms in actuality. (Gosho Zenshu p. 75
3)Now Nichiren and his disciples who chant Nam Myoho Renge Kyo are the main subjects of the Juryo chapter. In general, bodhisattvas taught by the Buddha, in his provisional aspect, cannot uphold this chapter. For them, the theoretical teaching is primary and the essential teaching secondary, while for us the essential teaching is primary and the theoretical teaching is secondary. Even so, this chapter is not the essential teaching for the Latter Day of the Law. The reason is that this chapter confers the benefit of [reaping the harvest of] emancipation for those who lived in Shakyamuni's lifetime, while only the five characters sow the seed [of Buddhahood] for those who would come in the future, that is, at the present time. This being the case, the Buddha's lifetime was the age for the benefits of [the harvest of] emancipation, while the last age is the time for sowing the seed. In the Latter Day of the Law, sowing the seed is the basis. Nichiren and his disciples, who chant the Daimoku, are the parents of mankind because they save them from the hell of incessant suffering. (Gosho Zenshu p. 75
3)The sutra states, "The Thus Come One perceives the true aspect of the threefold world exactly as it is. There is no ebb and flow of birth and death, and there is no existing in this world and later entering extinction. It is neither substantial nor empty, neither consistent nor diverse."
(LS p. 226)'Thus Come One' indicates all living beings of the threefold world. When one observes these beings through the eye of the Juryo chapter, we can perceive these beings in the ten worlds exactly as they are, in their original state. The 'true aspect of the threefold world' are birth, old age, sickness, and death. When one sees these as birth and death that are originally inherent, then 'there...is no birth or death.' Since there is neither birth nor death, neither is there withdrawal or emergence. Yet this does not negate the cycle of birth and death. Regarding life and death with abhorrence and trying to separate oneself from them is delusion, corresponding to the notion that Buddhahood is acquired. To clearly perceive life, and death, as life's innate workings, is called awakening and corresponds to inherent or total enlightenment. Now Nichiren and his disciples who chant Nam Myoho Renge Kyo awaken to the ebb and flow of birth and death as the innate workings of life that is eternal. (Gosho Zenshu p. 75
4)In this passage, 'no' and 'is' and 'birth' and 'death' and 'withdrawal' and 'emergence' and 'being in the world' and 'passing into extinction' are all behavior which is inherent and constantly abides. 'No' means that there exists nothing apart from the Ten Worlds being all simultaneously the behavior of Myoho Renge Kyo. 'Is' means that hell, just as it is, is the entire essence of the Mystic Law, which inherently contains the Ten Worlds. As for 'birth,' since this is the birth inherent in the Mystic Law, it accords with conditions, and since 'death' is the death revealed in fathoming the Juryo Chapter, the world of Buddhahood is simultaneously all true reality. (Gosho Zenshu p. 75
4)Because of 'withdrawal,' there is passing into 'extinction,' because of 'emergence,' there is 'being in the world.' This being the case, 'non-being,' 'death,' 'withdrawal' and 'extinction' denotes non-substantiality [ku], 'being' 'life,' 'appearance' and existence denotes temporary existence [ke] and the reality of the Buddhas life denotes the Middle Way. 'No,' 'death,' 'withdrawal,' and 'extinction' represented the transcendent bliss body [property of wisdom or hoshin] body. 'Is,' 'birth,' 'emergence,' and 'being in this world' represent the uncreated manifestation body [property of action or ojin] and 'the Thus Come One in accordance with reality' indicates the original entity of the Law [hosshin]. These three bodies [properties] are inherent in one's person. This is also the meaning of 'One's own body being precisely three bodies is called secret, and three bodies being precisely one body is hidden.' And this being the case, the original three bodies [properties] of the Buddha who, being the Buddha of the entity of all sentient beings embodying the Mystic Law, consists of the disciples and laity of Nichiren, because they hold [this Buddha's] honorific title: Namu Myoho Renge Kyo. (Gosho Zenshu p. 75
4)The sutra states, "Because if the Buddha remains in the world for a long time, those persons with shallow virtue will fail to plant good roots but, living in poverty and lowliness, will become attached to the five desires and be caught in the net of deluded thoughts and imaginings."
(LS p. 227, 3LS p. 251)This passage from the sutra teaches that if the Buddha were to dwell long in the world, persons of meager virtue would not plant wholesome roots and would instead [become caught] in the net of false views. The meaning here is that 'persons of shallow virtue' indicates those who missed [the Buddha's preaching] during his lifetime and now, after his nirvana, have been born in Japan. That is, it means those who slander the Mystic Law [the followers of] Nembutsu, Zen and Shingon. As for 'fail to plant good roots,' 'good roots' refers to the Daimoku, and 'fail to plant' indicates those who do not uphold it. 'Imaginings' indicates ideas of the sort that one should 'discard, close, set aside and abandon' [the Lotus Sutra], or that relegate it to third place. 'Deluded' indicates the delusive words of the provisional teachings found in the sutras, and 'thoughts' indicates wrong views. To regard the Lotus Sutra, which is first and foremost, as third, is a wrong thought. 'In the net' refers to a family who slanders the Law and disbelieves. [in the Lotus Sutra] Now Nichiren and his disciples who chant Nam Myoho Renge Kyo extricate themselves from sutras that present delusive views and from the 'nets' of families slandering the Law. (Gosho Zenshu p. 75
4)The sutra states, "After he [the skilled physician] is gone, the children drink some kind of poison that makes them distraught with pain and they fall writhing to the ground. At that time, the father returns to his home and finds that his children have drunk poison. Some are completely out of their minds, while others are not."
(LS p. 228, 3LS p. 252)'Distraught' means to be deprived of breath. They are 'distraught' because they lack the life of the Juryo chapter. 'They fall writhing to the ground' indicates they fall into the hell of incessant suffering. 'Minds' refers to the seeds of Buddhahood sown [by the Buddha]. The fact that Nichiren and his disciples chant Nam Myoho Renge Kyo is an indication that they have not departed from the original minds. (Gosho Zenshu p. 75
4-55)The sutra states, "He [the skilled physician] grinds, sifts and mixes them [the herbs] together. Giving a dose to his children, he tells them 'This is a highly effective medicine, meeting all the requirements of color, fragrance and flavor. Take it and you will be quickly relieved of your sufferings and free from illness."
(LS p. 228, 3LS p. 252-53)This passage clarifies the three truths of Emptiness [ku], provisional existence [ke] and the Middle Way [chu], as well as the three studies of precepts, meditation and wisdom. It refers to the 'highly effective medicine, meeting all the requirements of color, fragrance and flavor.' 'Grinds' indicates the truth of Emptiness. 'Sift' indicates the truth of provisional existence. 'Blend' indicates the Middle Way. 'Giving' means to confer. 'Children' are the practitioners of the Lotus Sutra. 'Take' means to accept and hold. Concerning this, the sutra states, "This is a highly effective medicine, meeting all the requirements of color, fragrance and flavor"
(LS p. 228) 'Highly effective' means that this is the highly effective medicine of Nam Myoho Renge Kyo that includes the ten thousand practices, good acts and various paramitas. 'Color,' 'fragrant,' etc. means that 'of all that has color and fragrance, there is none that is not the Middle Way' and indicates the Buddhahood of grasses and trees. (Gosho Zenshu p. 755)Within the five characters of the Daimoku there is not a single thing that is not included. Therefore, if we take a dose of it, we will 'be quickly relieved of our sufferings and free from illness.' This being the case, to take the great good medicine of the Mystic Law is to remove the sickness and pain of the worldly passions arising from the three poisons of greed, anger and folly. The practitioner of the Lotus Sutra who chants Nam Myoho Renge Kyo does not accept offerings from those who slander the Law. This removes the 'illness' of greed. (Gosho Zenshu p. 75
5)Though the votary of the Lotus Sutra may be reviled and abused, he practices forbearance which removes the sickness of anger. The votary of the Lotus Sutra knows he will attain Buddhahood in accord with the passage 'This person, with respect to the Buddhist Law, is assured; there can be no doubt.' This subdues the final impurity of folly. Thus the great good medicine is the world of Buddhahood in the Latter Day of the Law. Nichiren and his disciples who chant Nam Myoho Renge Kyo are the original possessors of this 'highly effective medicine.' (Gosho Zenshu p. 75
5)The sutra states, "Because the poison has penetrated deeply and their minds no longer function as before."
(LS p. 228, 3LS p. 253)'The poison has penetrated deeply' describes the state of those with strong emotional attachments to the slanderous doctrines of the provisional teachings. As a result, they cannot believe in and accept the great effective medicine of the Lotus Sutra. (Gosho Zenshu p. 75
5)The sutra states, "I will leave this good medicine here. You should take it and not worry that it will not cure you."
(LS p. 228, 3LS p. 253)'This good medicine,' can refer either to the Buddha's teachings or his [source of] enlightenment. In the Latter Day of the Law, it indicates Nam Myoho Renge Kyo. 'Good' means what all Buddhas of the three time periods prefer are the five characters of the Daimoku. 'Will leave' indicates the Latter Day of the Law. 'Here' indicates Japan in Jambudvipa. 'You' are all beings of the Latter Day of the Law. 'Take' refers to the ritual in which one receives and holds the Lotus Sutra. 'Take' [drink] is to chant the Daimoku. From the time we swallow it, we become eternally endowed with the three enlightened bodies. Thus, we are cured of the sickness [of attachment to] of the view that the Buddha first attained enlightenment in this lifetime. Now Nichiren and his disciples who chant Nam Myoho Renge Kyo are the ones to whom this passage refers. (Gosho Zenshu p. 75
6)The sutra states, "Since I attained Buddhahood."
(LS p. 228, 3LS p. 254)The Buddha endowed with 'ji' [the nine worlds] and 'ga' [Buddhahood] has come to this world. 'Ga' [self] indicates the property of the Law. 'Butsu' [Buddha] indicates the property of wisdom, 'rai' [attained] means the property of action. The three properties of the Buddha, who has neither beginning nor end, becomes one's own. From this, we can consider the meaning of [this phrase]. Now when Nichiren and his disciples chant Nam Myoho Renge Kyo, they are acting as votaries of this phrase. (Gosho Zenshu p. 75
6)The sutra says, "I am always here, preaching the Law. I am always here."
(LS p. 229, 3LS p. 254)'Always here' means any place where the votary of the Lotus Sutra lives. 'This place' means the threefold [saha] world. 'Preaching the Law' is to preach the wisdom inherent in the words and voices of all people in the Latter Day of the Law. Chanting the Daimoku is the act of preaching the Law for Nichiren and his disciples. (Gosho Zenshu p. 75
6)The sutra states, "[T]hen I and the assembly of monks appear together on Holy Eagle Peak."
(LS p. 230, 3LS p. 254)This passage reveals that the assembly on Eagle Peak is solemnly present and has not yet dispersed. 'Then' means the Latter Day of the Law, when the Buddha responds to the beings' aspiration. 'I' means Shakyamuni. 'And the' indicates bodhisattvas; [other] sage beings are here indicated by 'the assembly of monks.' 'Together' means the Ten Worlds. 'Holy Eagle Peak' means the Land of Eternally Tranquil Light. '[T]hen I and the assembly of monks appear together on Holy Eagle Peak.' This should be kept secret. This passage clearly reveals the actuality of a single thought moment comprising the three thousand realms, which is contained in the essential teachings. The Gohonzon is the manifestation of this passage. Thus 'together' indicates the principle of true reality that is unchanging and 'appear' indicates the wisdom of true being that accords with conditions. 'Together' means the single thought-moment, and 'appear,' the three thousand realms.
'Then' indicates the threefold world at the time of the Buddha's original enlightenment.
(NOTE: Not available here is a description of the Gohonzon here on which the Ten Worlds are represented) Therefore, 'then' indicates the Latter Day of the Law, the fifth period. 'I' is Shakyamuni, 'and the' indicates bodhisattvas, 'assembly of monks' means those of the two vehicles, 'together' indicates those of the six paths, and 'appear' means all these are gathered together at the pure land of Eagle Peak. 'Eagle Peak' is where the Gohonzon exists as well as the dwelling place of Nichiren and his disciples who chant. (Gosho Zenshu p. 757)"The remotest past."
The meaning of this [Juryo] chapter lies in the Buddha's actual attainment of enlightenment in the remotest past [kuon jitsujo]. 'Long distant past' has the meanings of 'not setting in motion,' 'unadorned,' and 'being just as it is originally.' Because this is the Buddha endowed with the three uncreated bodies [three properties], he does not attain enlightenment for the first time; this is 'not setting in motion.' He is not endowed with the thirty-two marks or eighty characteristics; thus he is 'unadorned.' Because he is the originally inherent Buddha who constantly abides, this is 'being just as it is originally.' This is the meaning of 'long distant past.' 'Remotest past' [kuon] means Nam Myoho Renge Kyo. 'Actual attainment' [jitsujo] means 'truly opened,' that is, opened [and revealed] as being uncreated.
"The uncreated, three bodies (properties) of the Buddha - his seed/root, original entity and commitments."
The original entity [of this Buddha] is the originally inherent forms and aspects of [all living beings of ] the ten worlds. His commitments are what [these beings of] the ten worlds hold. His seed is the single character 'faith,' that is, Nam Myoho Renge Kyo just as it is. [Again,] his commitment is the palms [gassho] placed together [as in chanting the Daimoku] This should be kept secret and not told to others.
The sutra states, "I am the father of this world, saving those who suffer and are afflicted."
(LS p. 231, 3LS p. 256)'I' indicates Shakyamuni Buddha, the father of all people. The Lotus Sutra expounds the three virtues of sovereign, teacher and parent in terms of both the Buddha and the sutra. First, in terms of the Buddha, the three virtues of the Buddha of the theoretical teaching are expressed in this passage "But now this threefold world is all my domain, and the living beings in it are all my children."
(LS p. 69) (Gosho Zenshu p. 757)As for the three virtues expounded in terms of the sutra, the phrase 'king of the sutras' signifies the virtue of sovereign, the passage 'this sutra can save all people' represents the virtue of teacher. The phrase "like Brahma who is the father of all living beings" (LS p. 286) indicates the virtue of parent. Now Nichiren and his disciples who chant Nam Myoho Renge Kyo are the father of all living beings, for we save them from the torments of the hell of incessant suffering. The Nirvana Sutra states, "The varied sufferings of all living beings- all these the Thus Come One experiences as his own sufferings." And, Nichiren declares that the varied sufferings of living beings are those of Nichiren. (Gosho Zenshu p. 7
57-58)The three virtues of the Buddha of the essential teaching are described as follows: the virtue of sovereign is indicated by the passage "This my land remains safe and tranquil." The virtue of teacher in the passage "Constantly have I taught the Law," and the virtue of parent in the passage "I am the father of this world."
(LS p. 229-30) The Great Teacher Miao-lo of China states in his commentary that anyone who does not understand the text of the Juryo Chapter is no more than a beast who has no understanding of the debt of gratitude one owes to sovereign, teacher and parent. (Gosho Zenshu p. 758)The sutra states, "For if they see me constantly, arrogance and selfishness arise in their minds."
(LS p. 231, 3LS p. 256)Abandoning themselves to the five desires is another name for slander of the Law. (Gosho Zenshu p. 75
8)The sutra states, "Always I am aware of which living beings practice the Way, and which do not."
(LS p. 232, 3LS p. 256)'Practice the Way' indicates those in the four noble world [from Learning to Buddhahood], and 'not practicing the Way' indicates those in the lower six worlds. Further, [among the lower six worlds] 'practice the Way' signifies those in the worlds of Anger, Humanity and Heaven, while 'not practicing the Way' signifies the three evil paths of Hell, Hunger and Animality. In the final analysis, in the Latter Day of the Law, the votaries of the Lotus Sutra are 'practicing the Way' while slanderers are not. The 'Way' [for persons in the Latter Day] is the Lotus Sutra. T'ien-t'ai states, 'the Buddhist Way specifically means this sutra.' Now Nichiren and his disciples, who chant Nam Myoho Renge Kyo, are practicing the Way, and those who do not chant are not. (Gosho Zenshu p. 75
8)The sutra states, "At all times I think to myself: How can I cause all beings to gain entry into the unsurpassed Way, and quickly acquire the body of a Buddha?"
(LS p. 232, 3LS p. 256)The word ji [interpreted as the pronoun 'one' or 'one's'] marks the beginning of the Jigage section, and the word shin ['self' or 'body'] in 'quickly acquire the body of a Buddha' marks the end. It starts and ends with 'oneself,' and the words in between the 'receiving' and 'use' of this body. In other words, the Jigage section elucidates the 'self that is freely received and used,' or the Buddha of absolute freedom. (Gosho Zenshu p. 75
8-759)The culmination of this chapter is the attainment of Buddhahood in the remote past. 'Far distant past' means unmoving, uncreated in its original state. All in all, the ultimate [teaching] of the Juryo chapter does not lie in subjugating delusions one-by-one in order to attain enlightenment. You should realize that [the Juryo Chapter's] significance is to gain enlightenment as you are, remaining as the entity of a common mortal.
(Gosho Zenshu p. 759)These excerpts are provided here for educational purposes only. Content related questions may be directed to Paul Wersant. Problems or questions concerning this web-site should be directed to Will Kallander.
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