SGI-USA Study Curriculum

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

The Life Span of the Bodhisattva Is Eternal

Nyo ze. Ga jo-butsu irai. Jindai ku-on. Jumyo muryo. Asogi ko. Joju fu-metsu. Sho zen-nanshi. Ga hon gyo bosatsu do. Sho jo jumyo. Kon yu mi jin. Bu bai jo shu.

"Thus, since I attained Buddhahood, an extremely long period of time has passed. My life span is an immeasurable number of asamkhya kalpas, and during that time I have constantly abided here without ever entering extinction. Good men, originally I practiced the bodhisattva way, and the life span that I acquired then has yet to come to an end but will last twice the number of years that have already passed." (LS-16, 227)

The 'Life Span' Chapter Is a Message to the Future

The text, from this point on, is directed primarily to future generations.

On the surface, the "Life Span of the Thus Come One" (16th) chapter would appear to be explaining the remote past of gokyaku-jintengo. In actuality, however, the concern of the chapter lies with the future.

Nichiren Daishonin says that the "Life Span" chapter was preached "entirely for those persons who live in the world after Shakyamuni's passing. And, in particular, for those living in the Latter Day of the Law" (Gosho Zenshu, p. 334). Regarding the "Life Span" chapter's teaching of Shakyamuni's attainment of the Way in the remote past, the Daishonin says:

Although the Buddha previously had seemed to be talking about events of the past, when we examine this passage, we can see that he is in fact addressing himself primarily to the period after his passing. He is explaining events of the past as a precedent. (Gosho Zenshu, p. 335)

T'ien-t'ai comments that this passage of the Lotus Sutra clarifies that throughout the future the Buddha's great power of benefit will always exist in the world and benefit living beings (Hokke Mongu [Words and Phrases of the Lotus Sutra], vol. 9).

Thus, the true intention of the "Life Span" chapter is the salvation of people in the future. Let us try to confirm this based on the passage itself.

It begins, "Thus, since I attained Buddhahood, an extremely long period of time has passed. My life span is an immeasurable number of asamkhya kalpas."

This summarizes the gist of what has been taught in the "Life Span" chapter up to this point. Namely, an inconceivably long period of time, known as gohyaku-jintengo, has elapsed since Shakyamuni became a Buddha. Furthermore, the passage clarifies that the Buddha enlightened since the remote past has "constantly abided here without ever entering extinction."

The words "I have constantly abided here without ever entering extinction" are certainly directed toward the future. Precisely because the Buddha abides in this world continuously over the three existence's of past, present and future, the Buddha can appear in any time or place where there are people of seeking spirit. The Buddha's activities to lead people to enlightenment continue unabated from the remote past, through the present of Shakyamuni's lifetime [in India], and on into the future after his passing. They continue eternally over the three existence's.

It is the "Life Span" chapter that identifies the actual Buddha who constantly abides in this world over the three existence's to save all people of the Latter Day of the Law. This Buddha dwells even in the world of the Latter Day --- a world held to have no Buddha and in which, it was thought, the Law would become extinct.

In view of this point, it is clear that the doctrine of the "Latter Day of the Law" in Buddhism is not an example of so-called eschatology. Rather, nothing could be more antithetical to Buddhism than an apocalyptic doctrine designed to stir up feelings of unease. Buddhism is a teaching that gives people a sense of peace of mind arising from the very depths of their being.

Next, Shakyamuni says, "Originally I practiced the bodhisattva way, and the life span that I acquired then has yet to come to an end but will last twice the number of years that have already passed." With this, it becomes still clearer that the "Life Span" chapter is a teaching for the future.

Shakyamuni is explaining that the life span he attained as a result of his bodhisattva practice in the remote past not only encompasses the interval of gohyaku-jintengo in the past but will continue in the future for an interval twice as long.

In other words, the Buddha enlightened since the remote past continues taking action to lead people to enlightenment over an incredible period of time equal to two times gohyaku-jintengo. This clarifies that the true intention of the "Life Span" chapter is to enable future generations to attain enlightenment.

The Buddhism of the True Cause

These sutra passages directed toward the future reveal the crucial doctrine of the mystic principles of "true cause" and "true effect."

True cause and true effect are the cause and effect of Shakyamuni's attainment of enlightenment in the remote past. Shakyamuni's bodhisattva practice in the remote past, which became the cause of his enlightenment, is the true cause. The result, his attaining Buddhahood, is the true effect.

The true cause is the fundamental cause for attaining Buddhahood. It is the fundamental source of happiness. This cause lies in the practice Shakyamuni carried out in the remote past. Because it is mystic and beyond comprehension, it is termed the "mystic principle of true cause."

From the standpoint of the sutra's literal meaning, the mystic principle of true cause is indicated by the passage, "originally I practiced the bodhisattva way, and the life span that I acquired then has yet to come to an end but will last twice the number of years that have already passed."

"The life span that I acquired then has yet to come to an end" indicates that the wisdom Shakyamuni cultivated by carrying out bodhisattva practices in the remote past is immeasurable and inexhaustible.

The bodhisattva path, that is, the practice to benefit others, is the very path for polishing one's wisdom and developing good fortune. A rich heart dedicated to the happiness of others is the key to cultivating inexhaustible wisdom.

If we juxtapose the nine worlds with the world of Buddhahood, the practicing Shakyamuni represents ordinary beings of the nine worlds. Fundamentally, the lives of beings of the nine worlds are endowed with the life span of immeasurable wisdom. This is the ultimate reality of the lives of beings of the nine worlds; that's another reason why the true cause of enlightenment is called "mystic." Buddhism's purpose is to enable people to develop the original mystic life that all possess.

The true effect is the actual state of Buddhahood the Buddha enlightened since the remote past attained as a result of practicing the true cause. Because this state of life is difficult to understand and, hence, mystic, it is termed the mystic principle of true effect. According to T'ien-t'ai, the true effect is to attain a state of life pervaded with the four virtues of eternity, happiness, true self and purity.

This state of life is as expansive and pure as a totally cloudless sky. Moreover, it is a state of indestructible and unshakable happiness.

In terms of the sutra's literal meaning; the passage, "since I attained Buddhahood, an extremely long period of time has passed. My life span is an immeasurable number of asamkhya kalpas, and during that time I have constantly abided here without ever entering extinction," clarifies the mystic principle of true effect. This passage explains that the Buddha who attained the true effect of enlightenment in the remote past constantly abides here in this world without ever entering extinction.

In short, the doctrine of true cause and true effect in the "Life Span" chapter reveals that not only is the life of the world of Buddhahood --- the true effect --- eternal, but so is the life of the nine worlds --- the true cause.

Because the life of the nine worlds also constantly exists in his or her life, the Buddha, even after attaining enlightenment, can continue carrying out bodhisattva practices to lead beings of the nine worlds to enlightenment. Actual enlightenment in the remote past does not mean that the Buddha, having gained the true effect, ceases to carry out the bodhisattva practices that are the true cause. Nor does it mean that the Buddha extinguishes the life of the nine worlds within his being and departs for another world, a world of Buddhas.

Both the nine worlds and the world of Buddhahood exist eternally. The true aspect of life revealed in the entity of the Buddha who attained enlightenment in the remote past indicates this fundamental principle of attaining Buddhahood that Shakyamuni left behind for the salvation of people in the future; namely, it clarifies the principles of the mutual possession of the ten worlds and "a life-moment possesses 3,000 realms." This is the crucial point.

In "The Opening of the Eyes," Nichiren Daishonin says that the doctrine of true cause and true effect "reveals that the nine worlds are all present in the beginningless Buddhahood, and that Buddhahood is inherent in the beginningless nine worlds. This is the true mutual possession of the ten worlds, the true hundred worlds and thousand factors, the true three thousand realms in a single moment of life" (MW-2, 88 [2nd ed., 104]).

"The beginningless nine worlds" and "the beginningless Buddhahood" indicate true cause and true effect, respectively. And these both exist in the single entity of the Buddha who attained enlightenment in the remote past. This entity of the mutual possession of the ten worlds and of "a life-moment possesses 3,000 realms" constantly abides in this world without entering extinction.

From the literal standpoint, however, the sutra indicates that the life of the Buddha who in the remote past attained enlightenment (i.e., the true effect) encompasses not only the true effect but also the true cause. In other words, in Shakyamuni's Buddhism, the emphasis is placed on the true effect.

By contrast, the Daishonin's Buddhism emphasizes the true cause. The ordinary beings of the nine worlds are seen as central and not subsidiary. This is because the beings of the Latter Day in need of liberation are ordinary people. For this reason, we need to look again at the passage expressing the mystic principle of the true cause.

"Originally I practiced the bodhisattva way."

Just what, ultimately, is the driving force that enabled Shakyamuni the common mortal to attain a life span of immeasurable wisdom as a result of carrying out bodhisattva practices in the remote past? It is none other than Nam-myoho-renge-kyo. Nam-myoho-renge-kyo is hidden in the depths of the passage, "Originally I practiced the bodhisattva way."

In "The Opening of the Eyes" the Daishonin says, "The doctrine of ichinen sanzen, or three thousand realms in a single moment of life, is found in only one place, hidden in the depths of the Juryo chapter of the essential teaching of the Lotus Sutra" (MW-2, 66 [2nd ed., 80]). "The depths of the Juryo chapter," more precisely, means in the depths of the passage, "Originally I practiced the bodhisattva way."

Shakyamuni the common mortal of the remote past attained Buddhahood as a result of practicing Nam-myoho-renge-kyo. As the Daishonin indicates where he refers to "this wonderful single Law [myoho] which simultaneously possesses both cause and effect [renge]" (MW-7, 65-66), both the true cause and the true effect are contained in Nam-myoho-renge-kyo.

And, as suggested by the expression "cause and effect in one moment of life," both the true cause and the true effect exist in the moment of belief in the single law of Nam-myoho-renge-kyo.

This "mystic moment of life" is the ultimate meaning of the Daishonin's teaching of the mystic principle of true cause, and the culmination of the doctrine of "a life-moment possesses 3,000 realms." Both the true cause and the true effect exist in the lives of ordinary people. A change in a person's moment of life fundamentally changes everything.

The view of life of Nichiren Daishonin's Buddhism, which recognizes the existence of true cause and true effect in a single moment of life, teaches a way of life of extremely great importance. Namely, it teaches how we can initiate fresh and forward advance by always basing ourselves on life's prime point. We live moment to moment, experiencing happiness and sadness, suffering and joy. The condition we experience in the present moment of life is an effect produced by causes we created in the past. This is relatively easy to grasp. But at the same time, our lives at the present moment are also the cause for future effects. While this follows most naturally from a theoretical standpoint, it is difficult to actually live with this awareness.

What will come about in the future depends on our moment of life in the present.

President Toda said, "We who practice the Buddhism of the mystic principle of true cause view the continuous stream of reality occurring in our lives at each instant as the cause of the future. To put it another way, we determine to make the present reality the cause for the future."

He also said, "In the daily life of someone who firmly believes in the Gohonzon, daily events are activated as the pure causes of kuon ganjo. Boundless life force wells forth in such a person due to the benefit of the Gohonzon. Therefore, when this cause is translated into effect, the person is sure to experience good results."

True cause and true effect are both contained in our lives at each instant This is the simultaneity of cause and effect. Through our life moment of faith, therefore, we can turn everything that arises in the course of our daily lives --- no matter what happens and even if the effect is unfortunate --- into the true cause of kuon ganjo, into a fundamental cause for our happiness. We can set out in all endeavors based on the pure, fundamental wellspring of life. And as a result, we can direct our entire being toward establishing a state of life of unshakable happiness. This is what it means to "live based on the mystic principle of true cause."

I will further discuss the principle of "the mystic principle of true cause" in my next lecture.

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