SGI-USA Study Curriculum

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

The 'Saha' World Is Itself the Land of Eternally Tranquil Light

Ji ju ze rai. Ga jo zai shi. Shaba sekai. Seppo kyo-ke. Yaku o yosho. Hyaku sen man noku. Nayuta. Aso-gi koku. Do-ri shujo.

Ever since then I have been constantly in this saha world, preaching the Law, teaching and converting. And elsewhere I have led and benefited living beings in the hundreds, thousands, ten thousands, millions of nayutas and asamkhyas of lands. (LS-16, 225)

Shakyamuni first says that since attaining Buddhahood in the remote past of gohyaku jintengo, he has continually been preaching the Law and instructing people in this saha world.

In essence, he is saying that the saha world is the pure land where the Buddha who attained enlightenment in the remote past dwells eternally. This is a revelation of truly immense significance. Shakyamuni, as second Soka Gakkai president Josei Toda put it, "at this point turns Buddhism completely on its head."

In the pre-Lotus Sutra teachings, Shakyamuni had taught that this saha world was impure (a world defiled with earthly desires), and that the pure lands where the Buddhas dwelled lay elsewhere. For example, he taught that the Buddha Amida (Infinite Life) dwelled in the western region of the universe, in the so-called Pure Land of Prefect Bliss, and that the Buddha Yakushi (Teacher of Medicine) lived in the Pure Emerald World in the eastern region of the universe. These explanations of the earlier teachings are still basically adhered to even in the theoretical teaching (or first half) of the Lotus Sutra.

Thus, in the earlier sutras, Shakyamuni established a distinction between this impure saha world and other worlds that are pure. It is with this passage of the "Life Span of the Thus Come One" (16th) chapter that, for the first time, he clearly refutes this way of thinking.

In this passage, he reveals that the saha world is the true land where the Buddha who attained enlightenment in the remote past dwells. The land where the Buddha dwells is called the Land of Eternally Tranquil Light. Therefore, this passage clarifies the principle that the saha world is itself the Land of Eternally Tranquil Light.

He then says, "And elsewhere I have led and benefited living beings in the hundreds, thousands, ten thousands, millions of nayutas and asamkhyas of lands." In other words, Shakyamuni, who attained enlightenment in the remote past, has been guiding beings in countless other lands outside of the saha world. This indicates that the Buddhas in other lands are transient projections or emanations of Shakyamuni.

In "The Opening of the Eyes," Nichiren Daishonin says:

When Shakyamuni Buddha revealed that he had gained enlightenment in the far distant past, it became apparent that all the other Buddhas were emanations of Shakyamuni. In the earlier sutras and the first half of the Lotus Sutra, he called the regions of the ten directions pure lands and spoke of the present world as an impure land. But now, in the Juryo chapter he has reversed this, revealing that this world is the true land and that the so called pure lands of the ten directions are impure lands, mere provisional lands. (MW-2, 127-28 [149-50])

This saha world is the true land where the Buddha who attained enlightenment in the remote past carries out boundless activities and leads all people to happiness. Accordingly, if we were to seek a pure land apart from this saha world, then we would be seeking an ephemeral land outside of the true land. In other words, our efforts would be in vain; it would be as though we were seeking a shadow or apparition.

Why in the earlier sutras did Shakyamuni discuss lands of tranquil light existing apart from the saha world? He did so to arouse a seeking mind in people caught up in the desires of secular life. The lands of tranquil light taught in the earlier sutras were no more than expedient pure lands.

It could be said that in the "Life Span" chapter Shakyamuni refutes the way of thinking that establishes ideal worlds apart from this real world. Human beings have a certain escapist tendency; we are inclined to believe that if we could just get away from reality and go to some different realm, then we could become happy. Illusory happiness can never be anything more than an illusion. The "Life Span" chapter demolishes this illusory view.

In the "Ongi Kuden" (Record of the Orally Transmitted Teachings), Nichiren Daishonin says, "It is not the case that he [the practitioner of the Lotus Sutra] leaves his present place and goes to some other place.... Now the places where Nichiren and his followers chant Nam-myoho-renge-kyo, be they 'mountain valleys' or 'wilderness,' are all the Land of Eternally Tranquil Light" (Gosho Zenshu. p. 781).

A place where people embrace the Mystic Law is the Land of Eternally Tranquil Light. The truth is that the saha world is the Land of Eternally Tranquil Light.

At the same time, however- as implied by the Sanskrit term saha, meaning endurance-this is a world where people have to continually endure various sorrows and sufferings. Just what does it mean to say that a world such as this is itself the Land of Eternally Tranquil Light?

This points to a great change in the meaning of "saha world" that occurs in the "Life Span" chapter. Instead of a "place of tragedy" where people must continually endure suffering and sadness, it becomes a "stage for people's liberation," where the Buddha continually saves the people while enduring all manner of hardships.

From the standpoint of the Daishonin's teaching, Shakyamuni who attained Buddhahood in the remote past is not the only one active on this "stage." As I have already explained, the implicit meaning of "actual attainment in the remote past" is for us to return to the life of kuon ganjo.

President Toda, citing the sutra passage, "Ever since then I have been constantly in this saha world, preaching the Law, teaching and converting," said: "This indicates that the great universe itself equals the Gohonzon. Since the time of kuon ganjo, the life of Nam-myoho-renge-kyo has existed together with the universe."

When we base ourselves on the life of kuon ganjo, the saha world becomes the universe. It becomes a great stage on which we can freely take action.

When we embrace the Mystic Law and open up within ourselves the great life of kuon ganjo, we ordinary people can manifest our true identity as champions with a mission who dedicate their lives to the liberation of all people while calmly enduring the difficulties of the saha world.

The way of life of a courageous Bodhisattva of the Earth lies in diving headlong into the most difficult situations, embracing those experiencing the greatest suffering; talking to and protecting friends; and, through it all, creating a revolution of hope-a revolution toward the understanding that the saha world is itself the Land of Eternally Tranquil Light. When we lead such a way of life, our spirit shines.

The Daishonin says:

The exercise of the great power of forbearance by the bodhisattvas of the essential teaching in proclaiming and propagating Myoho-renge-kyo is known as saha. Forbearance means the Land of Eternally Tranquil Light. This mind of forbearance is called Shakyamuni Buddha. (Gosho Zenshu, p. 771)

To propagate the Mystic Law with the great power of forbearance based on the boundless life of Nam-myoho-renge-kyo as Bodhisattvas of the Earth is truly "saha" or "endurance." The Land of Eternally Tranquil Light exists in precisely such an attitude of forbearance.

By immersing ourselves in the reality of the saha world to help those suffering while manifesting the original life of the universe within our own being through our practice of gongyo and daimoku, we actualize the principle of "the saha world is itself the Land of Eternally Tranquil Light." When we awaken to the supremely noble original life within ourselves, then the impure world of reality filled with suffering and fate turns into a pure land overflowing with joy and mission.

The True Heritage of Buddhism Lies in the Spirit of 'Rissho Ankoku'

There is an old Japanese saying, "Despise and abandon the impure world, and seek rebirth in the pure land." For a long time, Buddhism has been thought of as an escapist, passive and world-despising religion, as epitomized by this saying urging people to reject the real world that is so full of suffering and yearn for rebirth in the Pure Land of Perfect Bliss after death.

But the concept of a pure land existing apart from reality is nothing more than an expedient means expounded in accordance with people's capacity. While such a teaching may give temporary consolation, it will not enable people to realize true happiness.

In his treatise "Shugo Kokka Ron" (On the Protection of the Country), Nichiren Daishonin raises the question of whether those who practice the Lotus Sutra should pray to be reborn in a pure land. In answer, he first points out that in the "Life Span" chapter-the heart of the 28 chapter Lotus Sutra-Shakyamuni says, "I have been constantly in this saha world." If this is correct, he reasons, then Shakyamuni who revealed his identity as the Buddha who attained enlightenment in the remote past is present in this saha world. Therefore, he concludes, there is no need to abandon this saha world and seek rebirth in some other land (cf. Gosho Zenshu, p. 71). Rather, the Daishonin teaches, we should seek the pure land in this saha world.

In essence, this world of reality is itself the pure land. And the spirit of Buddhism lies in tenaciously working to make that original pure land become manifest. Buddhism is certainly not a religion that encourages people to aim solely for personal enlightenment, secluding themselves away from others and society in mountains and forests. Nor is it a religion that urges people to give up on the present and place all their hopes in the promise of happiness after death.

"Pure land" has the active and practical meaning of "purifying the land of the Buddha." This is the original denotation of "pure land." In Japanese Buddhism, this original meaning has completely vanished, and the term has come to indicate a world after death, an afterworld.

"Pure land," in other words, means "purify the land." It indicates taking action to improve the environment and construct a better society.

The Buddhist scriptures go so far as to identify specific actions to be taken to transform the land. For example, Shakyamuni at one point says: "In barren regions, you should plant trees and make verdant groves. You should build bridges over rivers. In arid regions, you should dig wells and irrigate the land. You should build rest areas on roadsides for all travelers to use. The benefit of those who carry out these tasks will increase by the day, and their lives will reflect immutable truth."

King Ashoka (r.c. 268-232 BC.) of India put this spirit of Shakyamuni into practice as the governing ideal of his kingdom.

Nagarjuna, a great Buddhist scholar who lived during the Former Day of the Law, admonished a king of the time to "protect the sick, orphans and the poor"; to "carry out activities to aid those in areas ravaged by natural disasters, poor harvests and epidemics"; and to "not use his power to imprison people unjustly."

It must be said that the "pure land," in terms of its original meaning in Buddhism, is alive and well only in the ideals and practice of the Daishonin's teaching of rissho ankoku, or securing the peace of the land through the propagation of true Buddhism. The true heritage of Buddhism is found in the spirit to transform the actual land in which we live for the better.

President Toda once said: "We must make this saha world of ours a place of tranquillity and peace. Atomic weapons must not fly and bombs must not rain down from airplanes. There must be no killing of people or death by starvation in the world where we are spreading the Mystic Law."

When we do gongyo, we offer prayers for world peace and for the happiness of all people. Every day, we listen to the worries of friends and exert ourselves in our practice for kosen-rufu. Truly this is the noble practice for "purifying the land of the Buddha."

SGI members carry out bodhisattva practice as emissaries of the Buddha. "Let us make our community, our country, and the entire world shine brightly as the Land of Eternally Tranquil Light."

When you advance with this determination you are, in the words of the sutra, "preaching the Law, teaching and converting in this saha world."

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