SGI-USA Study Curriculum

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

A Grand Epic of the Eternity of Life

Life is the ultimate mystery. It is the greatest wonder, an unparalleled enigma, the supreme drama.

What do our lives mean? What is the essential nature of our existence? From whence do we come and whither do we go? These are the most fundamental questions facing us as human beings.

No matter what material abundance we might enjoy, no matter how happy and carefree an existence we might lead, should we divert our eyes from these fundamental questions, then genuine happiness and a true sense of fulfillment in life will forever elude us.

It is the "Life Span" or "Juryo" (16th) chapter of the Lotus Sutra that provides answers to these fundamental questions. Nichiren Daishonin says:

Were it not for the presence of the "Juryo" chapter among all the teachings of Shakyamuni, they would be like the heavens without the sun and moon, a kingdom without a king, the mountains and seas without treasures or a person without a soul. (MW-3, 35)

If we compare the other scriptures to stars in the sky, then the "Life Span" chapter is like the sun and the moon, which shine most brightly in the heavens. It is king among all philosophies, the most precious jewel among all systems of thought, and the soul of Buddhism.

Again, were it not for the "Life Span" chapter, then, as the Daishonin says, all sutras would be like "grass without roots" or "a river without a source" (Ibid.).

The "Life Span" chapter perfectly elucidates the answer to the questions of life that lie at the very root of all sutras and, more broadly, all systems of thought, philosophy and religion.

Let us now at last commence our study of the "Life Span" chapter-of the great drama of life. My aim is to articulate as clearly as possible the essence of the "Life Span" chapter, which we recite each day during gongyo.

The Status of the 'Life Span' Chapter

To begin with, just what does the "Life Span" chapter teach? It explains the eternity of life. The term juryo in the chapter's title (Jpn. Nyorai Juryo) means to fathom the span of life. (Nyorai means "Thus Come One.") The "Life Span" chapter clarifies that the life span of the Buddha is immeasurable.

Importantly, Shakyamuni explains the eternity of life in terms of his own existence. The eternity of life is not in any sense an abstract theory. Nor is it fictitious or imaginary. The "Life Span" chapter is an account of Shakyamuni's own experience.

The gist of this experience is as follows: Shakyamuni begins by noting that most people believe that he renounced the world at a young age, practiced and attained Buddhahood beneath the bodhi tree near the city of Gaya. But he refutes this view and clarifies that in fact he attained Buddhahood in the inconceivably remote past of gohyaku-jintengo. And that ever since he has been instructing countless people in this saha¹ world and in innumerable other lands. In this way, he indicates that his life span is immeasurable and that his life itself is eternal and non-perishing.

This revelation-that Shakyamuni attained Buddhahood in the inconceivably remote past-in the "Life Span" chapter of the essential teaching (or second half) of the Lotus Sutra stands in marked contrast to the view that he attained enlightenment for the first time in his present lifetime beneath the bodhi tree in India, a view maintained up to and throughout the theoretical teaching (or first half) of the Lotus Sutra.

Regarding the relationship between the essential and theoretical teachings, the theoretical teaching is comparable to the reflection of the moon on the surface of a body of water and the essential teaching to the moon in the sky.

Now, some may wonder: "Although we say that Shakyamuni's life is eternal, didn't he in fact die? Doesn't this indicate that the Buddha's life span is finite?"

This is a very natural question. We can find an answer in the "Life Span" chapter itself.

The "Life Span" chapter explains that Shakyamuni who attained enlightenment for the first time in India is a provisional or "expedient" Buddha, whereas the Shakyamuni who attained enlightenment in the remote past, and whose life is eternal and nonperishing, is a true Buddha.

An expedient, as we have already learned, is a means that the Buddha employs to guide people. While the life of the Buddha is in fact eternal, the Buddha appears in a transitory form and then "enters extinction" as a means to develop people's seeking spirit. This is the answer that the "Life Span" chapter provides.

While accepting the eternity of the Buddha's life, some may question if this revelation has any significance for the lives of us ordinary people.

Actually it has a very important bearing, for the Buddha who attained enlightenment in the remote past ultimately is none other than us, the ordinary people who embrace the Mystic Law.

Nichiren Daishonin says, "'Thus Come One' [in the chapter's title] refers to all living beings" (Gosho Zenshu, p. 752). Eternity is not an attribute exclusively of the Buddha's life; it is the true aspect of the lives of all living beings.

The Buddha Who Attained Enlightenment in the Remote Past Eternally Guides People to Happiness

To clarify the eternity of life to which he has become enlightened, Shakyamuni reveals his true identity as the Buddha who attained enlightenment in the remote past and who eternally continues to guide the people. This is the literal teaching of the sutra, which explains eternity as an attribute of the Buddha's life acquired as a result of his having attained Buddhahood.

Ultimately, however, this attribute of the Buddha's life is a function of the Mystic Law, the fundamental law of the universe. The eternal Mystic Law, spanning the three existences of past, present and future, blossoms like a lotus flower in people's lives; the true aspect of the Buddha is found in the ability to lead a pure and high-minded existence, and to emit the fragrance of compassion and shine with wisdom even amid painful circumstances. It is this function of the Mystic Law that is eternal.

In other words, Myoho-renge-kyo is itself the true entity of the Buddha who attained enlightenment in the remote past. Shakyamuni and all Buddhas are functions of the Mystic Law.

This is the teaching of the "Life Span" chapter from the standpoint of Nichiren Daishonin's Buddhism. Therefore, the Daishonin says, "Myoho-renge-kyo actually is the true Buddha" (MW-I, 90). From this standpoint, he proclaims that the term 'Thus Come One" in the chapter's title means the "Nam-myoho-renge-kyo Thus Come One," or the Daishonin himself.

The Daishonin further says, "Now Nichiren and his followers who chant Nam-myoho-renge-kyo are the original lord of the teaching of the 'Life Span' chapter" (Gosho Zenshu, p. 753). The original Buddha thus plainly declares that we who accept and uphold Nam-myoho-renge-kyo are the subject of the "Life Span" chapter. Each of us is the protagonist of the "Life Span" chapter, a grand epic of the eternity of life.

We who strive to actively manifest in our lives the eternal Mystic Law lead lives of eternal tranquillity, joy and contentment. As though traversing the infinite universe, we can advance along the great path of happiness with a state of life of total freedom. The "Life Span" chapter expounds the secret teaching that enables us to experience supreme joy both in life and in death.

Who Will Spread This Teaching in the Latter Day of the Law?

The Lotus Sutra is the scripture that enables all people to become happy. Specifically, it is in the "Life Span" chapter that Shakyamuni reveals the great law that can lead all people in the world to happiness after his passing. This is the law of Nam-myoho-renge-kyo implicit in the depths of the "Life Span" chapter.

The Daishonin says: "In the Latter Day of the Law, the provisional and theoretical teachings cannot help people overcome the sufferings of life and death. The 'Life Span' chapter of the essential teaching alone is the vital teaching that enables them to do so" (Gosho Zenshu, p. 1022).

Even within the Lotus Sutra, the teaching that can save the people of the Latter Day of the Law may be found only in the "Life Span" chapter. Overcoming the sufferings of life and death means gaining liberation from the fundamental sufferings of existence. This is the teaching that enables people to develop a state of happiness arising from the very depths of their being. The "Life Span" chapter elucidates the "eternal life" from which all lives fundamentally spring.

What benefit may be gained from hearing the "Life Span" chapter expounded? In the "Distinctions in Benefits" (17th) chapter we find the passage, "Hearing that the Buddha's life is immeasurable, all beings are filled with joy" (LS-17, 237)² In other words, understanding life's eternity fills people with joy from the depths of their being. This joy is the power of the Mystic Law that can dispel any suffering, no matter how deep-seated. Needless to say, this refers to the benefit of Nam-myoho-renge-kyo hidden in the chapter's depths; Nichiren Daishonin says, "Nam-myoho-renge-kyo is the greatest of all joys" (Gosho Zenshu, p. 788).

President Toda described the inner state of those who embrace the Gohonzon, saying, "From the depths of their lives they feel total peace of mind, and to live is itself a joy."

Nam-myoho-renge-kyo is the great law that fundamentally illuminates the lives of all people. It is the great beneficial medicine that can fundamentally save all people of the Latter Day who are steeped in the sufferings of life and death.

The "protagonists" of the Lotus Sutra who will teach and spread the great beneficial medicine of Nam-myoho-renge-kyo among the people of the Latter Day are none other than the Bodhisattvas of the Earth.

The following is a brief overview of developments within the Lotus Sutra. Beginning in the "Expedient Means" chapter, Shakyamuni makes various predictions about how Shariputra and other disciples will in the future become Buddhas. In the "Teacher of the Law" (10th) chapter, however, the theme changes and the question of who will propagate the Lotus Sutra after Shakyamuni's passing becomes the main focus.

In the "Emergence of the Treasure Tower" (11th) chapter, a majestic treasure tower appears from out of the earth and the Ceremony in the Air gets under way. Then, in response to Shakyamuni's exhortations, the bodhisattvas of the theoretical teaching (those instructed by a provisional Buddha who, assuming a transient role in accordance with people's capacity, does not reveal his true identity) and the voice-hearers pledge one after another to propagate the Lotus Sutra after the Buddha's passing. Bodhisattvas from other worlds (those instructed by Buddhas dwelling in worlds other than this saha world) then join the assembly and pledge to propagate the Lotus Sutra without begrudging their lives even if they should be attacked by the three powerful enemies.

However, Shakyamuni refrains from entrusting these bodhisattvas with the sutras propagation after his death In the "Emerging from the Earth " (15th) chapter he says, "In this saha world of mine there are bodhisattvas and mahasattvas who are as numerous as the sands of sixty thousand Ganges. After I have entered extinction these persons will be able to protect, read, recite and widely preach this sutra" (LS-15, 212 - 213).

Suddenly, the earth splits open and a great multitude of bodhisattvas emerge from its depths. They are all leaders, each of whom is followed by a large retinue. The Bodhisattvas of the Earth, led by four bodhisattvas named Superior Practices (Jpn. Jogyo), Boundless Practices (Muhengyo), Pure Practices (Jyogyo) and Firmly Established Practices (Anryugyo), are endowed with splendid dignity and merit. The bodhisattvas of the original assembly are much taken aback. On behalf of the others, Bodhisattva Maitreya (Miroku) asks about the meaning of the appearance of the Bodhisattvas of the Earth.

Praising Maitreya, Shakyamuni says, "Excellent, excellent.. that you should question the Buddha about this great affair" (LS-15, 218), and then begins to explain who these bodhisattvas are. Shakyamuni indicates that he himself had converted and instructed these countless bodhisattvas since the time of his enlightenment in the remote past.

Filled with surprise and doubt, Maitreya then asks where and when Shakyamuni instructed them, beseeching him to answer clearly. In response, Shakyamuni begins to expound the "Life Span" chapter. Later, in the "Supernatural Powers of the Thus Come One" (21st) chapter, Shakyamuni entrusts the Bodhisattvas of the Earth with propagating the Lotus Sutra after his death.

The Bodhisattvas of the Earth are bodhisattvas who possess the eternal Mystic Law in their lives. The Daishonin says that if they had not been entrusted with the supreme law, they could not possibly appear and propagate it in the Latter Day (MW-I, 75). The "supreme law" means Nam-myoho-renge-kyo.

As I mentioned earlier, the law of Nam-myoho-renge-kyo that is implicit in the "Life Span" chapter is the great beneficial medicine that can lead all people of the Latter Day to enlightenment. Nam-myoho-renge-kyo is the law of life. Accordingly, one cannot save the people of the Latter Day unless one has been entrusted with this law and is able to manifest it for the sake of the people of the Latter Day.

For the liberation of all people of the Latter Day, Nichiren Daishonin, as the reincarnation of Bodhisattva Superior Practices, leader of the Bodhisattvas of the Earth, perceived that his own life was Nam-myoho-renge-kyo of the "Life Span" chapter, and manifested his life in the form of the Gohonzon.

The Daishonin says, "Faith means accepting and upholding this essential law. Faith is the sharp sword with which to subdue fundamental darkness" (Gosho Zenshu, p. 751). And, "If you are of the same mind as Nichiren, you must be a Bodhisattva of the Earth" (MW-1, 93).

Thus, we who practice faith in the Gohonzon and who advance kosen-rufu with the same mind as the Daishonin are also Bodhisattvas of the Earth who are entrusted with the supreme law.

The Practice of the Bodhisattvas of the Earth in the Modern Age

The "Emerging from the Earth" (15th) chapter of the Lotus Sutra says of the Bodhisattvas of the Earth, "in this saha world they dwell in the empty space in its lower part" (LS-15, 220). Regarding the term "lower part," the Daishonin says, "The lower part represents the principle of truth" (Gosho Zenshu, p. 751).

The Bodhisattvas of the Earth are bodhisattvas from the "world of truth" who have appeared in this saha world. That is, they are courageous people arising from the great law of the universe, from Nam-myoho-renge-kyo, who have jubilantly appeared among the people.

Therefore, they are never deadlocked. They can limitlessly draw forth fundamental life force and wisdom from the world of the Mystic Law, and they can spread the Mystic Law and endure great persecution in the polluted world of the Latter Day.

All those who spread Buddhism in the defiled world of the Latter Day as Nichiren Daishonin taught are, without exception, Bodhisattvas of the Earth. In this day and age, it is the members of the SGI who perfectly match the sutras description of the Bodhisattvas of the Earth.

The Bodhisattvas of the Earth are described as "firm in their intent and thought" (LS-15, 216). That is, they are people of firm determination who, once set on a course of action, follow through; they are people of persistence. They include the members of the pioneers group (Taho-kai), who, come what may, have persevered in faith since the early days of our movement. Though subject to slander and abuse, they have never turned their backs on their determination. Their lives shine with the "medal" of unrelenting perseverance of the Bodhisattvas of the Earth.

The sutra also describes the Bodhisattvas of the Earth as "skillfully learning the bodhisattva way, unsoiled by worldly things like the lotus flower in the water" (LS-15, 222).

In a world defiled by the five impurities, the members of the SGI, without becoming dirty, sincerely live out their lives in the world of Buddhism. They help those who are suffering in the cloudy waters of society become happy.

Those who are loath to go out among the people, and who instead abandon society and seclude themselves in the mountains, cannot fulfill the mission of the Bodhisattvas of the Earth.

Moreover, the sutra says that the Bodhisattvas of the Earth "are clever at difficult questions and answers, their minds know no fear. They have firmly cultivated a persevering mind, upright in dignity and virtue" (LS-15, 223).

"Clever at difficult questions and answers," simply put, means that they are experts at conducting dialogue. They have wisdom from having lived on the very forefront of society. They have the wisdom to gracefully turn back unjust abuse, saying something like, "Why don't we first discuss what it means to lead a happy life?" You are all certainly people of wisdom who are skilled at difficult questions and answers.

The statement "their minds know no fear" describes you courageous men and women who, fearing no one, resolutely fight against those evil powers that seek to trample upon the people.

"They have firmly cultivated a persevering mind," the passage says. Such tenacity is your true forte. There may be those around you who always complain or who constantly think only of themselves. Yet you definitely do not abandon a friend. You are people of the foremost perseverance. And by persevering you have won over difficulties in your own lives, too. You are truly kings and queens of compassion and conviction.

"Upright in dignity and virtue" means that your hearts and your lives shine. Your lives overflow with a human magnetism that powerfully draws people to you. No one can fail to be convinced of the greatness of this Buddhism when they see such rich human virtue.

In this way, each of you has the power of the Bodhisattvas of the Earth. When you hear this description, doubtless many of you are reminded of a certain chapter chief, pioneer member or local women's division leader.

Each of the Bodhisattvas of the Earth is "a treasure among persons" (LS-15, 221). They are treasures of the community, of the nation and of the world. This is just how precious and respectworthy they are.

Each of you has the spirit of a Bodhisattva of the Earth. You have the mettle to staunchly protect the Mystic Law and the bodhisattva spirit to encourage others and try to assuage the pain in their lives. You respect all people from the bottom of your heart. This is the spirit of the Lotus Sutra and the spirit of the Bodhisattvas of the Earth.

Again, each of you is carrying out the practice of the Bodhisattvas of the Earth. Bodhisattvas of the Earth appear when people are suffering most, and where there is the greatest sadness.

The Great Task of Transmitting Hope to Humanity

Nichiren Daishonin describes conditions during the Latter Day of the Law, saying: "Those who espouse Hinayana reject Mahayana, and those who espouse provisional teachings attack the true teachings, until the country is overrun with people who slander" (MW-1, 112).

While the Daishonin is referring specifically to confusion regarding the Hinayana and Mahayana teachings and the provisional and true teachings, his words perfectly describe the spiritual confusion of the present age. Being strongly attached to bankrupt systems of values, people prefer what is base and shrink from what is lofty. ~hey are fond of the trivial and inauthentic and detest the genuine. The Latter Day of the Law is an age when people are receptive to shallow thought and shallow ways of living, and disparage a way of life that is profound.

In a society with such topsy-turvy values, the members of the SGI have persisted in their efforts to explain the correct way of life to those who have lost their sense of direction and gone adrift. Just as the sutra indicates where it says, "Each one of these bodhisattvas was the leader of his own great assembly" (LS-15, 213), as leaders of the people you are shedding light on many others.

This year marks the 50th anniversary of the end of World War II. It also marks the 50th year since Josei Toda, the second Soka Gakkai president, stood up alone amid the devastation and took the first step to reconstruct the Soka Gakkai. The history of members' spiritual struggle is engraved in countless places throughout the country.

In Okinawa, the only place in Japan where a land war was fought, in Hiroshima and Nagasaki, the first cities in the history of the world to experience the horrors of nuclear warfare-in all parts of the country, the seeds of peace have been planted and great trees of happiness and prosperity have grown up.

In areas facing the greatest of challenges-in rural villages that, amid rapid economic development, have suffered from an exodus to urban areas; in mountainous regions that have been devastated by the closure of coal mines; on remote islands; and in big cities where people's hearts have withered and dried up-you have followed the Daishonin's encouragement to "grit your teeth and never slacken in your faith" (MW-1, 140). Because society's values are upside-down, you have had to endure storms of untoward criticism and calumny.

And you have won!

Your cheerful, smiling faces have greatly changed Japan. And the same smiles are spreading to all parts of the world.

President Toda declared:
I perceive that we have appeared in this world charged with the great responsibility to propagate the seven-character Lotus Sutra during the Latter Day of the Law. If our status is assessed in terms of this role, then we are certainly Bodhisattvas of the Earth.

All of you are proving in reality our mentor's declaration, which is like a lion's roar. How highly the original Buddha and all Buddhas must be praising and applauding the great achievements of the Bodhisattvas of the Earth of the 20th century!

Yet, the world is still rife with tragedy and suffering. In Japan and elsewhere, the degree of turmoil is only intensifying. The long march of the Bodhisattvas of the Earth continues-for the sake of peace, and for the sake of people's happiness.

Toward that end, I hope you will advance in even better health and even more cheerfully, and that you will lead long lives. The world and the 21st century eagerly await your smiling faces.

Notes:

1. Saha world: This world, which is full of suffering. The Sanskrit term saha means endurance, indicating where people must endure suffering stemming from the three poisons and other desires.
2. Editor's note: All quotations from the Lotus Sutra are from: The Lotus Sutra, trans. Burton Watson (New York: Columbia University Press, 1993). For convenience, all citations will be given in the text and abbreviated as follows: LS followed by the chapter number, and then the page number.

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