SGI-USA Study Curriculum
Lectures on the Hoben and Juryo Chapters of the Lotus Sutra
by SGI President Daisaku Ikeda
'Embracing the Gohonzon is in Itself Enlightenment'
Sho-i sha ga. Butsu zo shingon. Hyaku sen man noku.
Mushu sho butsu. Jin gyo sho-butsu. Muryo doho.
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.1
The Teaching for Attaining Buddhahood in
This Lifetime
I would like to say something about the view of attaining
Buddhahood found in this passage. According to this description,
a Buddha has served and practiced under an incalculable
number of Buddhas for an unimaginably long time. This practice,
continued over many lifetimes, becomes the cause for enlightenment;
as a result, the practitioner attains the supreme state
of Buddhahood. This is termed "practicing toward enlightenment
over a period of countless kalpas."
We should bear in mind, however, that this is only a literal
interpretation of the causes (practices) made and effects
(virtues) realized by the Buddha as described in the theoretical
teaching of the Lotus Sutra.
Reading this passage from the standpoint of Nichiren Daishonin's
Buddhism, President Toda explained that it is not necessary
for us to engage in this type of practice for countless
kalpas in order to attain enlightenment. He discussed the
meaning of this passage as follows:
From the standpoint of the Daishonin's teaching, the Buddha
[the Gohonzon] of Nam-myoho-renge-kyo is the fundamental
Law that gives birth to a hundred, a thousand, ten thousand
or a million Buddhas. Therefore, without undertaking any
difficult or painful practices, by simply chanting Nam-myoho-renge-kyo,
we gain more benefit than we could by personally attending
that many Buddhas. The benefit of this single practice is
equal to that of the immeasurable number of austerities
carried out by all Buddhas.
Nam-myoho-renge-kyo is the fundamental Law that generates
all Buddhas. To put it another way, the fundamental Law
that enables all Buddhas to attain enlightenment is not
that they have carried out various austerities over countless
kalpas, but that they have awakened to the fundamental Law
of Nam-myoho-renge-kyo. The Buddhist practice of the Latter
Day of the Law is to embrace and uphold the Law of Nam-myoho-renge-kyo
directly. In the Daishonin's Buddhism, therefore, it is
not necessary to engage in austerities for countless kalpas
to attain Buddhahood.
Nichiren Daishonin states in "The True Object of Worship":
"Shakyamuni's practices and the virtues he consequently
attained are all contained within the single phrase, Myoho-renge-kyo.
If we believe in that phrase, we shall naturally be granted
the same benefits as he was" (The Major Writings of
Nichiren Daishonin, vol. 1, p. 64). The practices to attain
Buddhahood carried out by Shakyamuni and all Buddhas throughout
time and space, and the virtues they acquired as a result,
are all contained in Nam-myoho-renge-kyo. Therefore, by
embracing the five characters of the Mystic Law, we naturally
acquire the benefit of both the practices and the virtues
of Shakyamuni and all Buddhas, and are certain to attain
Buddhahood. This is the principle "embracing the Gohonzon
is in itself enlightenment." It is also termed "attaining
Buddhahood in one's present form" and the "immediate
attainment of enlightenment."
Nichiren Daishonin says that, for a person who embraces
the Mystic Law, "It is not difficult to become a Buddha"
(MW-1, 259). Through the Daishonin's teaching, a path leading
to Buddhahood has been established for all. Attaining buddhahood
is not something that happens in the distant future or somewhere
far away. The Daishonin's Buddhism makes it possible for
all people to attain Buddhahood in this lifetime.
The teaching "embracing the Gohonzon is in itself
enlightenment" represents a revolutionary view of what
it means to attain Buddhahood. President Toda said, "In
contrast to the Buddhas of the 'Expedient Means' chapter
who have practiced for tens of millions of years, we can
complete our practice for attaining Buddhahood by simply
believing in the Gohonzon and chanting the single phrase
Nam-myoho-renge-kyo."
There is immeasurable benefit in chanting Nam-myoho-renge-kyo
even just once. Instantaneously, we gain the full benefit
acquired by all Buddhas through their practices of many
lifetimes over an extremely long time. That's how great
the Mystic Law is.
According to the conventional Buddhist view, the process
of attaining enlightenment is akin to arduously climbing
a mountain road toward the peak of Buddhahood in the far
distance. By contrast, Nichiren Daishonin's Buddhism is
a teaching that enables all people to reach the summit of
enlightenment instantaneously. From the state of Buddhahood,
we can gaze down on the surrounding mountains far below
and survey the spectacular panorama of nature stretching
out in all directions.
We can attain this vast state of Buddhahood directly -
right now, right where we are. Then we go out in society
and tell others of the exhilaration we experience in manifesting
this state of life. This practice represents the quintessence
of the Daishonin's Buddhism.
Buddhist Practice Means Challenging Ourselves
Daily
Yumyo shojin. Myosho fu mon.
He has exerted himself bravely and vigorusly,
and his name is universally known.2
This passage refers to the practices of the Buddhas of
the pre-Lotus Sutra teachings and the theoretical teaching,
or first half, of the Lotus Sutra. At the same time it also
provides an important guideline for us in faith.
In the first place, "bravely and vigorously"
means with faith. In the Rokkan Sho (Six-volume Writings),
the 26th high priest, Nichikan, citing the interpretation,
"'Bravely' means to act with courage; 'vigorously'
means to use every ounce of one's wisdom," explains
that "bravely and vigorously" means to courageously
exercise one's powers of faith to the fullest.
Buddhist practice has to be carried out with determination
and courage. When we bravely challenge ourselves with the
spirit to accomplish "more today than yesterday"
and "more tomorrow than today," we are truly practicing.
Without such a brave and vigorous spirit, we cannot break
the iron shackles of destiny, nor can we defeat obstacles
and devils. Our daily practice of gongyo is a drama of challenging
and creating something new in our lives. When we bravely
stand up with faith, the darkness of despair and anxiety
vanishes from our hearts, and in pours the light of hope
and growth. This spirit to courageously stand up is the
spirit of faith.
The Buddha Nature Manifests When We Practice
With Sincerity and Consistency
From the standpoint of the Daishonin's Buddhism, "exert"
means to chant daimoku diligently for the happiness of oneself
and others. We can exert ourselves in this fashion only
if we possess a brave and vigorous spirit.
High Priest Nichikan, citing Miao-lo's interpretation of
the term exert as meaning "pure" and "continuous,"
teaches the proper attitude to have in chanting daimoku.
He explains that "pure" means unalloyed, and that
"continuous" means to practice continuously and
unceasingly. In other words, the important thing is that
we chant daimoku each day with sincerity and consistency.
Only then does it become the practice for polishing our
lives and for attaining Buddhahood in this lifetime.
The Daishonin says: "If you exert a hundred million
aeons of effort in a single moment of life, the three enlightened
properties of the Buddha will appear within you at each
moment. Nam-myoho-renge-kyo is the practice of 'exerting'
oneself" (Gosho Zenshu p. 790).
In chanting daimoku we are carrying out the practice of
"exerting" ourselves. Therefore, the three enlightened
properties, the immeasurable wisdom and compassion of the
Buddha, manifest at each moment in the lives of those who
possess extremely earnest concern for the Law and who bravely
and tenaciously struggle for its sake. When we have a brave
and vigorous spirit of faith, we instantaneously manifest
the "mind of the Buddha." This is what "embracing
the Gohonzon is in itself enlightenment" means.
Put another way, the Daishonin is saying that those who
bravely and vigorously exert themselves in faith are all
Buddhas.
A Life of Continuous 'Self-Improvement'
Let us remember that the SGI has greatly developed precisely
because we have bravely and vigorously exerted ourselves
in faith - that is, with true earnestness.
Once when asked by a foreign journalist to explain the
reason for our great development, I said, "It's because
of our wholehearted dedication." The present tremendous
advance of kosen-rufu has come about because we have earnestly
and wholeheartedly taken action for the sake of friends,
society and peace.
A youth once asked Soka Gakkai founding president Tsunesaburo
Makiguchi how one could develop the ability to judge good
and evil. President Makiguchi replied, "If you have
the tenacity and courage to practice the world's foremost
religion, you will come to understand." He also once
said: "You must bravely and vigorously exert yourself.
You must take action. Even though I am now an old man, I,
too, am practicing in this manner."
"Exerting oneself bravely and vigorously" truly
is the wellspring of the Soka Gakkai spirit. When we bravely
challenge ourselves through faith, our lives stir, wisdom
is born, our beings overflow with joy and hope.
A person of bravery and vigor who continually, moment by
moment, makes causes for self-improvement is an eternal
victor. Those who struggle with earnestness and broad-mindedness,
with the spirit of a lion king, are certainly exerting brave
and vigorous effort.
Shine As a 'Celebrity of the Mystic Law'
The next line, "his name is universally known,"
means that the names of those who bravely and vigorously
exert themselves in their practice will be known far and
wide. Because of their brave and vigorous efforts, they
win renown. Because of their splendid Buddhist practice,
they move the hearts of all Buddhas.
The Daishonin writes to a follower whose husband is seriously
ill:
No matter what might befall him on the road between this
life and the next, he should declare himself to be a disciple
of Nichiren.... My name has reached the pure lands of the
ten directions, and heaven and earth surely know of it.
If your husband declares that he is Nichiren's disciple,
no evil demon can possibly claim ignorance of the name.
(MW-5, 281- 82)
President Toda often told us that when we go to Eagle Peak,
we should proudly declare ourselves "disciples of Josei
Toda, the leader of kosen-rufu." The names of those
who bravely and vigorously dedicate themselves to kosen-rufu
are known to all Buddhas and bodhisattvas in the ten directions,
and to Bonten and Taishaku and all Buddhist gods. Their
reputation extends throughout the universe.
The reason for this, the sutra explains, is that spreading
the correct Buddhist teaching in the latter Day of the Law
is the most difficult undertaking there is. Accordingly,
the great achievement of those who actually spread the Lotus
Sutra cannot fail to be known to the beings in the worlds
of the ten directions. Therefore, all Buddhas, bodhisattvas
and Buddhist gods in the three existence's and the ten directions
are sure to protect the courageous men and women who propagate
the Mystic Law.
In "Emergence of the Treasure Tower," the 11th
chapter of the Lotus Sutra, Shakyamuni says: "This
sutra is hard to uphold; if one can uphold it even for a
short while [after I have entered extinction] I will surely
rejoice and so will the other Buddhas. A person who can
do this wins the admiration of the Buddhas."3
And Nichiren Daishonin says: "Now you must build your
reputation as a votary of the Lotus Sutra and devote yourself
to it" (MW-1, 93); and, "Bring forth the great
power of faith and establish your reputation among all the
people of Kamakura and the rest of Japan as 'Shijo Kingo
of the Hokke sect"' (MW-2, 231).
The Daishonin's intent is for each person to shine as a
"celebrity of the Mystic Law" in the community
and in society. By making dedicated efforts in faith, we
are certain to develop such a reputation.
To win a name for oneself for one's dedication to the Lotus
Sutra is the highest honor. The names of those who struggle
for kosen-rufu alongside the original Buddha, Nichiren Daishonin,
bloom with an eternal fragrance. They are definitely known
to all Buddhas in the ten directions.
The ideals and the movement of the SGI have now spread
throughout the world, and as a result, voices far and wide
are extolling the worth of Buddhism. This might be seen
as corroborating the words, "his name is universally
known."
This propagation, which has brought the Mystic Law to as
many as 115 countries and territories, is certainly without
precedent in the history of Buddhism. You, the millions
of friends who have emerged from the earth, have accomplished
this sacred undertaking. No other individuals or groups
have dedicated themselves to spreading Buddhism and elevating
the Law with such earnestness.
Your names and the name of the SGI will definitely shine
with a golden light in the human history, and also resound
throughout the universe, reaching the ears of all Buddhas
in the 10 directions. This is clear in light of the principle
"his name is universally known."
Notes:
- The Lotus
Sutra, trans: Burton Watson (New York: Columbia University
Press, 1993), p. 23.
- Ibid., p. 23.
- Ibid., pp. 180-81.
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