SGI-USA Study Curriculum

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

The Transformation of the Voice-Hearers

Niji seson. Ju sanmai. Anjo ni ki. Go sharihotsu. Sho-but^chi-e. Jinjin muryo. Go chi-e mon. Nange nannyu. Issai sho-mon. Hyaku-shi-butsu. Sho fu no chi.

At that time the World-Honored One calmly arose from his samadhi and addressed Shariputra, saying: "The wisdom of the Buddhas is infinitely profound and immeasurable. The door to this wisdom is difficult to understand and difficult to enter. Not one of the voice-hearers or pratyekabuddhas is able to comprehend it....

The Buddha's Wisdom Far Surpasses the Wisdom of People of the Two Vehicles

In the final sentence of this passage, Shakyamuni announces to Shariputra that the vast wisdom of the Buddhas cannot be fathomed by the shallow wisdom of voice-hearers and pratyekabuddhas, or people of the two vehicles.

Shariputra, a voice-hearer, is known as the foremost in wisdom among Shakyamuni's disciples. In terms of wisdom, he is a brilliant intellectual, second to none. Still, Shakyamuni declares that not even Shariputra with all of his wisdom can comprehend the wisdom of the Buddhas.

As Shakyamuni continues with his preaching in this and subsequent chapters, however, not only Shariputra but all the voice-hearers undergo a complete transformation. They begin to comprehend the wisdom of the Buddhas; and Shakyamuni acknowledges they can attain Buddhahood without fail. This is known as the "enlightenment of the two vehicles."

The Great Ocean of Buddhahood Can Only Be Entered Through Faith

What brought about this change for the voice-hearers? What happened to them as a result of hearing Shakyamuni expound the Lotus Sutra? This is clarified in "Simile and Parable," or the third chapter, where Shakyamuni explains that even Shariputra had been "able to gain entrance through faith alone." In other words, the voice-hearers are able to enter the supreme wisdom of the Buddhas, not through their own shallow wisdom but through faith.

In Buddhism, faith means a pure heart, a flexible spirit and an open mind. Faith is the function of human life to dispel the dark clouds of doubt, anxiety and regret, and sincerely open and direct one's heart toward something great.

Faith might also be characterized as the power that enables the microcosm of the self to sense the universal macrocosm. Through this power, the power of faith, the voice-hearers can enter the vast realm of the wisdom of the Buddhas. According to Nagarjuna and T'ien-t'ai, Buddhism is a vast ocean, and only those with faith can enter.

It would seem that Shakyamuni's preaching of the first half, or theoretical teaching, of the Lotus Sutra, which was specifically addressed to the voice-hearers, aroused in them a power of faith markedly more profound than they had previously manifested. In "Expedient Means," Shakyamuni vigorously exhorts Shariputra to further develop his faith. He is saying, in effect, "This is the time when you should summon up great power of faith."

Voice-hearers Who Simply Hear the Teaching Become Voice-hearers Who Relate the Teaching to Others

What becomes of the voice-hearers who enter the realm of the wisdom of the Buddhas through faith? The, voice-hearers themselves clarify this point when they say, "Now we have become voice-hearers in truth, for we will take the voice of the Buddha way and cause it to be heard by all."

In other words, they change, from being "voice-hearers who hear the teaching" to being "voice-hearers who cause others to hear the teaching." They become voice-hearers who talk about Buddhism among the people.

In one sense, "voice-hearers" indicates those who look to their teacher, the Buddha, for personal salvation and gain. From this standpoint, the statement suggests that they have changed from "disciples who have been saved" to "disciples who save others," "disciples who join the mentor in his struggle."

In the pre-Lotus Sutra teachings, "people of the two vehicles" means those who become attached to a partial enlightenment and lose their aspiration for the Buddha way. In the Lotus Sutra they are revived; instead of being people of the two vehicles who close themselves off in a shallow enlightenment, they become true people of the two vehicles who seek the supreme enlightenment of the Buddha.

In essence, what is revived in the voice-hearers is trust in human beings, respect for the people and hope for the future. In other words, they discover the Buddha nature shining within all people. Such is the power and benefit of the vast Buddha wisdom they attain through faith.

A Person of Wisdom Is a Person with an Excellent Heart

Wisdom, in the Lotus Sutra, does not simply mean being smart; it is far more profound. Essentially, it is to have an excellent "heart." Wisdom signifies humanity and force of character borne of strength, breadth and profundity of spirit.

The Daishonin says, "The wise may be called human" (MW-2, 281). He also explains that one who perseveres in following a correct way of life based on the Mystic Law, without being swayed by praise and censure, is truly wise (Gosho Zenshu, p. 1151).

A Canadian poet writes in effect that no one is as condescending toward others as an ignorant person; whereas a wise person has the capacity for tolerance.

Interpreting the transformation of the voice-hearers from the standpoint of the Daishonin's Buddhism, Shariputra who enters the realm of the Wisdom of the Buddhas through faith and becomes a disciple of action represents the followers of Nichiren Daishonin who believe in and embrace Nam-myoho-renge-kyo, the entity of the wisdom of the Buddhas, and strive to realize kosen-rufu. Thus the Daishonin says, "Now Nichiren and his followers who chant Nam-myoho-renge-kyo are all Shariputras" (Gosho Zenshu, p. 722). All who conduct Buddhist dialogue with friends, and who earnestly chant the Mystic Law and tax their wisdom to help others become happy are "Shariputras" of the present age.

Sho-i sha ga. Butsu zo shingon. Hyaku sen man noku. Mushu sho butsu. Jin gyo sho-butsu. Muryo doho. Yumyo shojin. Myosho fu mon. Joju jinjin. Mi-zo-u ho. Zui gi sho setsu. Ishu nange.

What is the reason for this? A Buddha has personally attended a hundred, a thousand, ten thousand, a million, a countless number of Buddhas and has fully carried out an immeasurable number of religious practices. He has exerted himself bravely and vigorously, and his name is universally known. He has realized the Law that is profound and never known before, and preaches it in accordance with what is appropriate, yet his intention is difficult to understand.

Daimoku Contains the Benefit of All Practices

In this passage, Shakyamuni explains why the wisdom of the Buddhas is infinitely profound and immeasurable, and why the door to this wisdom is difficult to understand and difficult to enter, by indicating the practices he has carried out in previous lifetimes.

To convey a sense of just how difficult the path to attaining Buddhahood is, Shakyamuni explains that a Buddha has served countless Buddhas in previous lifetimes, has bravely and vigorously carried out incalculable practices, and as a result has become enlightened to a law of unparalleled greatness.

By comparison, the practice of Shariputra and the other people of the two vehicles is quite shallow. Accordingly, they cannot comprehend the true purpose of the teaching that he is expounding from the standpoint of the immeasurable wisdom of the Buddhas.

Comprehension, Courage and Action Are Born of Heartfelt Agreement

It is interesting how Shakyamuni makes mention of his practices in previous lifetimes to indicate that the wisdom of the Buddhas is infinitely profound and immeasurable. Since the wisdom he attained cannot itself be easily articulated, he explains it by describing the practices that became the cause for his enlightenment.

This method of reasoning may seem somewhat obscure to us today. But for the people of India at the time, the idea that one repeatedly undergoes the cycle of birth and death was a matter of common sense. Therefore, by explaining that he had served countless Buddhas in the past, Shakyamuni could readily win their understanding and agreement.

Heartfelt agreement is important. When people are satisfied with an explanation, their comprehension deepens, their state of life expands. Heartfelt agreement produces courage and hope, and is sure to give rise to action.

For this reason, dialogue is very important. The power to impart profound understanding and win others' agreement is the power of words and the power of the voice. As a result of Shakyamuni's power of speech, even Shariputra developed a seeking spirit to attain the vast wisdom of the Buddhas.

The Mystic Law Contains the Practices of All Buddhas

In this section, Shakyamuni clarifies that through having carried out an immeasurable number of practices under a countless number of Buddhas, he has attained the wisdom and enlightened state of life of the Buddha.

A Buddha is one who has experienced and carried out all manner of practices in previous lifetimes. In this sense, "a Buddha" means an expert at Buddhist practice. Shakyamuni possessed in his life the experience and benefit of all the practices he carried out in the past. For this reason, he could expound teachings that perfectly matched the capacity of the people and the time. A Buddha is one whose richness of experience in the past produces a spiritual abundance in the present.

True leaders are those who can offer appropriate advice based on their own rich experience; not people who just give orders and are all words and no substance. Leaders are first and foremost people of action who lead by personal example. They are not people who merely occupy some status or position. Leaders are people of hard work, not people of tactics and maneuvering; and, above all, they, are not authoritarians.

In any event, the life of a Buddha is profound and wondrous, The Buddha's one life contains the benefit of immeasurable practices; all is contained in the one. Such is the mystery of life. Nichiren Daishonin expressed the mystic nature of life as Nam-myoho-renge-kyo. Thus, he writes:

The five characters of Myoho-renge-kyo, the heart of the essential teaching of the Lotus Sutra, contain all the benefits amassed by the beneficial practices and meritorious deeds of all the Buddhas throughout the past, present and future. (MW-4, 129)

In other words, Myoho-renge-kyo contains the benefits of all practices and meritorious deeds not only of Shakyamuni but of all Buddhas throughout time and space. Daimoku contains the benefit of all practices and all meritorious deeds carried out by all Buddhas in the ten directions and over the three existence's of past, present and future.

From the Daishonin's Buddhism, therefore, the passage, "A Buddha has personally attended a hundred, a thousand, ten thousand, a million, a countless number of Buddhas and has fully carried out an immeasurable number of religious practices," is extolling the benefit of Nam-myoho-renge-kyo.

Earnest Faith Is the Path to Attaining Buddhahood

In describing the immeasurable practices he has carried out, Shakyamuni's purpose is not to indicate that others should do the same. Rather, he is saying in effect, "Based on your trust in this Buddha, you should put your faith in the teaching that I, Shakyamuni, am about to expound."

Shakyamuni is a Buddha who in the past carried out immeasurable practices. The well-known tales of Sessen Doji and King Shibi describe the brave and vigorous practices he carried out in previous lifetimes.

In the Latter Day of the Law, there is no need to carry out "an immeasurable number of religious practices." Embracing and upholding the law of Nam-myoho-renge-kyo for oneself and for others, which contains "all the benefits amassed by the [Buddha's] beneficial practices and meritorious deeds," provides the benefit of carrying out "an immeasurable number of religious practices."

This is not to say, however, that Shakyamuni's practices are irrelevant to us. Throughout the Gosho, Nichiren Daishonin stresses the spirit of Shakyamuni's practice. For example, as for the meaning of Sessen Doji's practice for the people of the Latter Day, he says:

Even common mortals can attain Buddhahood if they cherish one thing: earnest faith. In the deepest sense, earnest faith is the will to understand and live up to the spirit, not the words, of the sutras. (MW- 1, 268)

In the Latter Day of the Law, earnest faith, the will to understand and live up to the Law, is the cause for attaining Buddhahood.

The Daishonin praises most highly those courageous individuals who maintain earnest faith. For example, to Shijo Kingo, who made the long and difficult journey over mountains and rivers and across the treacherous sea to visit the Daishonin in exile on Sado Island, he says, "How could your resolve be inferior to that [of Sessen Doji]?" (MW-6, 308). And to Myoichi-ama, he writes regarding her deceased husband who had dedicated his life to the Mystic Law, "How could his benefit differ from that of Sessen Doji?" (MW-1, 151).

In light of the foregoing, we can say that the earnest faith of each person who lives based on the Mystic Law and struggles for kosen-rufu contains the benefit of all practices and all meritorious deeds.

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