SGI-USA Study Curriculum

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

All People Are Buddhas

Niji butsu go. Sho bo-satsu gyu. Issai daishu. Sho zen-nanshi. Nyoto to shinge. Nyorai jotai shi go. Bu go daishu. Nyoto to shinge. Nyorai jotai shi go. U bu go. Sho daishu. Nyoto to shinge. Nyorai jotai shi go. Zeji bo-satsu daishu. Mi-roku i shu. Gassho byaku butsu gon. Seson. Yui gan ses^shi. Gato to shinju butsu-go. Nyo ze san byaku i. Bu gon. Yui gan ses^shi. Gato to shinju butsu-go. Niji seson. Chi sho bo-satsu. San sho fu shi. Ni go shi gon. Nyoto tai cho. Nyorai hi-mitsu. Jinzu shi riki.

At that time the Buddha spoke to the bodhisattvas and all the great assembly: "Good men, you must believe and understand the truthful words of the Thus Come One." And again he said to the great assembly: "You must believe and understand the truthful words of the Thus Come One." And once more he said to the great assembly: "You must believe and understand the truthful words of the Thus Come One."

At that time the bodhisattvas and the great assembly, with Maitreya as their leader, pressed their palms together and addressed the Buddha, saying: "World-Honored One, we beg you to explain. We will believe and accept the Buddha's words." They spoke in this manner three times, and then said once more: "We beg you to explain it. We will believe and accept the Buddha's words."

At that time the World-Honored One, seeing that the bodhisattvas repeated their request three times and more, spoke to them, saying: "You must listen carefully and hear of the Thus Come One's secret and his transcendental powers." (Lotus Sutra, pp. 224 - 225)¹

On the Title

What associations or meanings have the words Myoho-renge-kyo Nyorai Juryo-hon had for those who, since ancient times, read and recited the Lotus Sutra?

Many people doubtless have read through them casually, unaware of their having any special significance. On the other hand, more than a few have passionately engaged in abstract debate on the meaning of the chapter's title. And among these, extremely rare individuals such as T'ien-t'ai of China have correctly grasped the content of the "Life Span" chapter and explained its title on that basis.

However, in all of history, no one has ever read the title of the "Life Span" chapter with the clarity of Nichiren Daishonin.

The Daishonin says: "The title of this chapter deals with an important matter that concerns Nichiren himself. This is the transmission described in the 'Supernatural Powers' chapter" (Gosho Zenshu, p. 752). Only the Daishonin could read the title of the "Life Span" chapter as "dealing with an important matter that concerns Nichiren himself." And this matter, he says, is closely related to the transmission described in "Supernatural Powers of the Thus Come One," the 21st chapter of the Lotus Sutra.

In the "Supernatural Powers" chapter, Shakyamuni entrusts Bodhisattva Superior Practices (Jpn Jogyo) and the other Bodhisattvas of the Earth with the task of propagating the Lotus Sutra after his death.

And the essence of the teaching entrusted to the Bodhisattvas of the Earth that can lead all people in the Latter Day to enlightenment is the law of Nam-myoho-renge-kyo - the great law of time without beginning - implicit in the depths of the "Life Span" chapter.

Nichiren Daishonin possessed Nam-myoho-renge-kyo in his own life. And, as the reincarnation of Bodhisattva Superior Practices, he took the first step to spread the Mystic Law for the people of the Latter Day.

That's why the Daishonin says that the title of the "Life Span" chapter "deals with an important matter that concerns Nichiren himself."

The title of the "Life Span" chapter also indicates the benefit of Nam-myoho-renge-kyo. On this matter, there are a few points that I'd like to mention.

The words nyorai juryo in the chapter's title literally mean to fathom the Thus Come One's life span. To fathom the length of the Buddha's life span is also to fathom the vastness of the benefit accumulated by the Buddha. That's because the longer the Buddha's life span, the more people he can lead to happiness and hence, the greater his benefit.

Accordingly, T'ien-t'ai says that the term juryo ("fathom the life span") means to measure and elucidate the benefit. In other words, it means to sound out and clarify the benefits of various Thus Come Ones.

According to T'ien-t'ai, the benefit of the Buddha specifically consists of the Buddha's three bodies or enlightened properties: the Dharma body or property of the Law (the truth to which the Buddha is enlightened), the bliss body or property of wisdom (the wisdom the Buddha has attained), and the manifested body or property of action (the physical form in which the Buddha appears in this world and his compassionate actions). And he clarifies that the true Buddha - who dwells in this world eternally and possesses the virtue of these three properties - is Shakyamuni who attained enlightenment in the remote past of gohyaku-jintengo.

By contrast, from the standpoint of the Daishonin's Buddhism, the fundamental source of the benefit of the eternal Buddha endowed with the three enlightened properties is Nam-myoho-renge-kyo. The benefit of the Buddha who attained enlightenment in the remote past derives from Nam-myoho-renge-kyo.

Therefore, the Daishonin indicates that the title of the "Life Span" chapter should be read "Life Span of the Nam-myoho-renge-kyo Thus Come One" (Gosho Zenshu, p. 752).

President Toda stressed: "The addition - of the [Sanskrit] word nam completely changes the meaning of 'Thus Come One."' When we read the title as Nam-myoho-renge-kyo Nyorai Juryo, it means to fathom the benefit of the "Nam-myoho-renge-kyo Thus Come One"; that is, of the Buddha implicit in the depths of the chapter.

Because the Daishonin himself is the Nam-myoho-renge-kyo Thus Come One, he says that the title "deals with an important matter that concerns Nichiren himself."

This Buddha implicit in the chapter is said to be eternally endowed with the three bodies. "Eternally endowed" means originally and naturally possessing. The Daishonin says: "'Eternally endowed with the three bodies' refers to the votary of the Lotus Sutra in the Latter Day of the Law. The title of honor for one eternally endowed with the three bodies is Nam-myoho-renge-kyo" (Ibid.).

He also says: "'Thus Come One' refers to all living beings. More specifically, it refers to the disciples and lay followers of Nichiren" (Ibid.). If we earnestly chant Nam-myoho-renge-kyo, then, he says, "in instant after instant there will arise in us the three bodies with which we are eternally endowed" (Ibid., p. 790).

How wondrous this is! We can each manifest and sound out the benefit of the law of Nam-myoho-renge-kyo implicit in the "Life Span" chapter.

From the standpoint of the Daishonin's Buddhism, the "Life Span" chapter sounds out and praises the immeasurable benefit that we who base our lives on the Mystic Law possess. Accordingly, from this perspective, the chapter's title radiates the brilliant light of the Buddhism of the people.

Each Day We Reaffirm Our Vow To Propagate the Law

Let us now begin our study of the "Life Span" chapter, the very foundation of the Buddha's teachings.

The chapter begins, "At that time...." The "Expedient Means" chapter also begins in this way. But in "Life Span," the words carry still greater significance.

Namely, they refer to the "time" when the Buddha finally is going to expound the fundamental law of the essential teaching. In other words, the "time" when all people can eradicate fundamental darkness from their lives - the fundamental source of illusion that even highly advanced bodhisattvas such as Maitreya could not easily overcome - has arrived.

Moreover, the expression "at that time" in the "Life Span" chapter points to the time after Shakyamuni's passing. And it is for those living after the Buddha's passing that Maitreya beseeches Shakyamuni to expound his teaching.

The "time" has at last arrived when Shakyamuni will reveal the fundamental teaching that will illuminate the lives of all people in the world after his passing. That is the "time" to which these words refer. And that's why the chapter opens with a depiction of the solemn drama of the oneness of mentor and disciple.

At that time, the Buddha says, "You must believe and understand the truthful words of the Thus Come One." He repeats this statement three times. "Truthful words" are those that directly express the truth to which the Buddha is enlightened. To put it another way, he says he will explain his enlightenment directly, abandoning all expedient means. Therefore, he urges that they receive this teaching with faith. This is the mentor's cry of the spirit, his wholehearted appeal to his disciples.

At that time, his disciples beg him to expound it, saying: "We will believe and accept the Buddha's words." The disciples thus earnestly entreat him three times to reveal his teaching. Then they do so yet again. The Buddha understands that nothing can stand in the way of their earnest desire to know the truth.

At that time, the mentor begins to expound the teaching never before known, saying: "You must listen carefully and hear of the Thus Come One's secret and his transcendental powers."

The Disciple Seeks the Mentors Fundamental Teaching

Many sutras describe the drama of the disciples entreating the Buddha three times to expound his teaching. Immediately after Shakyamuni attained the Way, while he vacillated over whether he should begin preaching, Brahma (Jpn Bonten) implored him three times to expound the Law. Similarly, in "Expedient Means," he begins to teach the replacement of the three vehicles with the one vehicle only after Shariputra has made three sincere entreaties.

Traditionally, three rounds of entreaty indicate that an important teaching is about to be expounded, and point to the Buddha's profound determination that this teaching should be spread.

In the case of the "Life Span" chapter, however, it does not end with only three entreaties. The disciples' seeking spirit, like a torrent, truly knows no bounds. In response, the Buddha begins to expound the supreme teaching.

The fact that the disciples entreat the Buddha to expound his teaching a fourth time indicates that the teaching of the "Life Span" chapter far exceeds the Buddha's other teachings. At the same time, it also suggests that the disciples' determination was so profound as to move the heart of the mentor.

The repetition of the phrase "at that time" to mark the developments in the exhortation and response between the Buddha and his disciples at the outset of "Life Span" also conveys a heightening spiritual unity of mentor and disciple. The "time" of the "Life Span" chapter is the moment when mentor and disciple become one in mind. It is the time of the oneness of mentor and disciple.

At that "time," there is a perfect concordance between the mercy of the mentor and the determination of the disciples, the wisdom of the mentor and the earnestness of the disciples, the expectations of the mentor and the growth of the disciples. This "time" of perfect unity of mentor and disciple is the time when a broad path is opened up for the salvation of all human beings throughout the eternal future.

Based on this pattern of question and response in the "Life Span" chapter, in the Gosho 'The True Object of Worship" [which is written in a question - and - answer format], it is only after the hypothetical questioner has persisted in asking the same key question four times that Nichiren Daishonin clarifies the nature of the true object of worship for the entire world (cf., MW-1, 77-80). Thus, from the standpoint of the Daishonin's Buddhism, it could be said that in this passage at the opening of the "Life Span" chapter the original Buddha, Nichiren Daishonin, is admonishing his disciples to believe in and accept and to practice the Buddha's "truthful words" Nam-myoho-renge-kyo.

When we recite this passage during gongyo each morning and evening, we are in effect vowing to advance kosen-rufu in accord with the spirit of the original Buddha. Every day we pledge to the Daishonin, 'Without fail, I will believe in and spread the teaching of Nichiren Daishonin and help lead all people to enlightenment." A person of seeking spirit, of ardent vows, is a true disciple. Ours is a practice of boundless seeking spirit. We dedicate our lives to our vow to fulfill our missions in this lifetime.

The original Buddha solemnly watches over all of our efforts in faith and our actions for kosen-rufu. And he praises us most highly and protects us.

Those who live based on boundless seeking spirit and resolute vows never become deadlocked. This is the path of infinite advance. Always together with the Daishonin and always basing ourselves on the Gohonzon, we live out our lives along this path of absolute peace of mind.

Notes:

1. Ed. Note: All quotations from the Lotus Sutra are from: The Lotus Sutra, tran. Burton Watson (New York: Columbia University Press, 1993). All citations from this work 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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