SGI-USA Study Curriculum

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

Sun of Eternal Joy, Arise Above the Sea of Suffering!

Once again we commemorate Feb. 11, the birthday of my mentor, Josei Toda. Every year when this day comes around, my heart leaps. The anniversary of President Toda's birth is now celebrated by people throughout Japan and around the world. Knowing this gives me great joy.

Of particular significance, this is the 50th year since President Toda began lecturing after the war on the Lotus Sutra. President Toda's lectures have constantly been on my mind. And I have composed each of the installments in this series out of the desire to pass on to future generations my mentor's lectures, which were profound and lucid, which resounded with his love of humanity.

Through these lectures, people throughout the world have had a new opportunity to study President Toda's limitlessly profound guidance of wisdom and conviction. Inspiration and determination are spreading. This is the greatest celebration of President Toda's birth. I feel as though I can see President Toda smiling broadly on Eagle Peak.

Speaking of Eagle Peak, in the previous lecture (Feb. 16 World Tribune) we studied the passage of the "Life Span of the Thus Come One" (16th) chapter that reads:

[When living beings have become truly faithful,
honest and upright, gentle in intent,]
single-mindedly desiring to see the Buddha,
not hesitating even if it costs them their lives,
then I and the assembly of monks
appear together on Holy Eagle Peak. (LS16, 230)

This passage reveals the key to attaining Buddhahood for people in the Latter Day of the Law. President Toda's enlightenment in prison, which became the prime point of the Soka Gakkai's development in the postwar period, means he read this passage of the jigage with his own life.

In this lecture, we will discuss on a still deeper level the meaning of these lines from the standpoint of the Daishonin's Buddhism.

The Solemn Assembly on Eagle Peak Has Not Yet Disbanded

As I have already mentioned, the jigage is a poem or song calling out to the people in the world after Shakyamuni's passing, and especially to those of the Latter Day. And within the jigage, the above passage in particular reveals the key for people of the Latter Day to attain Buddhahood.

That key is contained in the word single-mindedly. Nichiren Daishonin's Buddhism elucidates and makes available the secret of single-mindedly to all people of the Latter Day in the form of Nam-myoho-renge-kyo of the Three Great Secret Laws.

Thus, in the "Letter to Gijobo," the Daishonin says:
The Jigage section of the chapter states, "... single-mindedly desiring to see the Buddha, not hesitating even if it costs them their lives..." I, Nichiren, have called forth Buddhahood from within my life by living this sentence. This means that I myself embodied the Three Great Secret Laws, or the reality of the three thousand realms in a single moment of life, implied in the Juryo chapter. (The Major Writings of Nichiren Daishonin, vol. 2 [2nd ed.], 205)

He then clarifies the implicit meaning of single-mindedly by saying, "'Single-mindedly desiring to see the Buddha' also means to see the Buddha in one's own mind, to concentrate one's mind on seeing the Buddha, and that to see one's own mind is to see the Buddha" (MW-2 [2nd ed.], 205).

The Daishonin interprets "single-mindedly desiring to see the Buddha" as meaning: "to see one's own mind is to see the Buddha." He thus indicates that the "mind of an ordinary person who seeks the Buddha" itself becomes and manifests the "mind of the Buddha." The Daishonin says that to perceive Buddhahood within one's own mind is to attain the effect of the Buddha eternally endowed with the three enlightened properties.

Herein lies the most profound secret of life. In this mind of faith, the ordinary person is a Buddha embodying the mystic principles of the mutual possession of the ten worlds and the reality of a life-moment possesses 3,000 realms.

For all of us in the Latter Day, the Daishonin manifested as the Gohonzon the "mind of the Buddha" and the "effect of the Buddha eternally endowed with the three enlightened properties" that he possessed in his own life. In the Latter Day, the Buddha whom we should seek single-mindedly is none other than the Gohonzon.

Accordingly, the lines that follow, "then I and the assembly of monks / appear together on Holy Eagle Peak," explain the appearance of the Gohonzon. This is clarified in the "Record of the Orally Transmitted Teachings": "The Gohonzon is the realization and manifestation of this passage" (Gosho Zenshu, p. 575).

The ceremony at Eagle Peak in the Lotus Sutra is a ceremony of life that reveals the world of Buddhahood existing in Shakyamuni's own heart. It reveals the life of the Buddha that is as vast as the universe.

In this passage, "I" indicates Shakyamuni or the world of Buddhahood; "the assembly of monks" refers to the bodhisattvas and people of the two vehicles; and "together" means all beings of the ten worlds. In short, the ceremony at Eagle Peak reveals the life of the Buddha embodying the mystic principles of the mutual possession of the ten worlds and a life-moment possesses 3,000 realms.

The Daishonin depicted the ceremony at Eagle Peak (i.e., the Ceremony in the Air); he manifested the world of Buddhahood existing in his life --- the life of the Buddha eternally endowed with the three enlightened properties --- in the form of the Gohonzon.

Therefore, the Daishonin says, "This passage refers to the assembly on the Holy Peak that continues in solemn state and has not yet disbanded" (Gosho Zenshu, p. 757). In other words, the ceremony at Eagle Peak is still being solemnly conducted and has not ended.

The Daishonin also says:
Wherever we dwell and practice the single vehicle, that place will be the capital of Eternally Tranquil Light. And, without having to advance a step, those who are our disciples and lay supporters can view Eagle Peak in India and day and night will go to and from the Land of Eternally Tranquil Light that has existed for all time. (MW-7, 27)

When we chant daimoku to the Gohonzon, we are taking our places at the solemn ceremony of the assembly at Eagle Peak. When we earnestly chant daimoku, the Eagle Peak in our hearts comes to brilliantly illuminate our lives. Our existence itself becomes the Ceremony in the Air. Our daily activities become in every respect the conduct of persons gathered at Eagle Peak. How wondrous!

Also, broadly speaking, it could be said that the SGI --- whose members, as followers of Nichiren Daishonin, are advancing toward kosen-rufu in the unity of many in body, one in mind --- itself represents "the assembly on the Holy Peak that continues in solemn state and has not yet disbanded."

While incarcerated during the war, President Toda had an experience in which he perceived himself at the Lotus Sutra's Ceremony in the Air as a Bodhisattva of the Earth. In other words, he experienced with his own life participating in "the assembly on the Holy Peak that continues in solemn state and has not yet disbanded." And President Toda's realization at that time of his mission as a Bodhisattva of the Earth became the prime point of the Soka Gakkai's development in the postwar era.

After President Toda's death, Nichijun Shonin, hearing us vow to advance one in mind toward the realization of kosen-rufu, said: "It seems to me that this body [the Soka Gakkai] truly represents 'the assembly on the Holy Peak that continues in solemn state and has not yet disbanded.' To put it another way, this body is the true pure land of Eagle Peak. It is the Buddha's great gathering, and as such commands my deepest respect."

The SGI is truly a sublime gathering of the Buddha's children. It is itself "the assembly on the Holy Peak that continues in solemn state and has not yet disbanded." The SGI is a gathering of Bodhisattvas of the Earth who, just as in the ceremony on Eagle Peak, have appeared in order to lead all people of the Latter Day to enlightenment and so fulfill their eternal vow. We are eternal comrades advancing together over the three existences toward kosen-rufu.

Ga ji go shujo.
Jo zai shi fu-metsu.
I ho-ben-rikko.
Gen u metsu fumetsu.
Yo-koku u shujo.
Kugyo shingyo sha.
Ga bu o hi chu.
I setsu mujo ho.
Nyoto fu mon shi.
Tan ni ga metsu-do.
Ga ken sho shujo.
Motsu-zai o kukai.
Ko fu i gen shin.
Ryo go sho katsugo.
In go shin renbo.
Nai shutsu i seppo.

At that time I tell the living beings
that I am always here, never entering extinction,
but that because of the power of an expedient means
at times I appear to be extinct, at other times not,
and that if there are living beings in other lands
who are reverent and sincere in their wish to believe,
then among them too I will preach the unsurpassed Law.
But you have not heard of this,
so you suppose that I enter extinction.
When I look at living beings
I see them drowned in a sea of suffering;
therefore I do not show myself,
causing them to thirst for me.
Then when their minds are filled with yearning,
at last I appear and preach the Law for them. (LS16, 230)

The Buddha Is like a Sun among the People

The Buddha is like a sun among the people.

The Buddha appears wherever people with seeking minds may be, and illuminates their lives with a sun-like brilliance.

One of Shakyamuni's disciples composed a poem praising the greatness of his mentor: "Behold the brilliance of the Great One! Does he not shine like the sun in the sky?"

The sun is always solemnly shining, even though at times it may be obscured by clouds and not visible from Earth. The Buddha, likewise, is always present in the world. "I am always here, never entering extinction" --- this describes the true aspect of the Buddha's life.

But if the Buddha were to remain constantly at people's sides, they would become utterly dependent on him. And so, to cause his disciples to become self-reliant, Shakyamuni, employing the "power of an expedient means," "at times appears to be extinct, at other times not." That is, he gives the appearance of sometimes dying, sometimes living.

Just because the sun is obscured by dark clouds in one place does not mean it is hidden from sight in another. "Other lands" in this passage indicates that the sunlight of the Buddha's compassion shines also on other worlds.

"If there are living beings in other lands who are reverent and sincere in their wish to believe, then among them too I will preach the unsurpassed Law." This indicates that the Buddha appears and expounds the unsurpassed Law where there are people who sincerely believe in him --- wherever they may be.

In terms of Nichiren Daishonin's Buddhism, the Buddha who is always here in the world and never enters extinction is the Gohonzon, or the Nam-myoho-renge-kyo Thus Come One. The unsurpassed Law that this eternal Buddha expounds is none other than Nam-myoho-renge-kyo. When we chant daimoku with unhesitant faith, our voices, just as they are, become the voice of the Buddha who is always here expounding the unsurpassed Law. Through, for example, relating actual proof of benefit, this "voice of the Buddha" teaches us the unsurpassed power of the Mystic Law.

"I see them drowned in a sea of suffering" means that the great light of the Buddha's compassion shines upon all those whose lives are submerged in suffering. The Buddhist Law radiantly illuminates society --- which is a sea of suffering --- with the light of the sun of eternal joy.

In lecturing on the "Life Span" chapter, President Toda said:
At least among those active as adult members of society, there is probably no one who today could unequivocally and sincerely say that life in the real world is "joyful." True joy in life is not merely a matter of having money or good health; it is a state where joy wells forth from the very depths of one's being.

President Toda's prayer was for all members to attain the state of absolute happiness in which living is itself a great joy.

The Buddha's prayer is for all people to develop the same state of life he possesses. And the Lotus Sutra is the scripture in which he reveals the path to this end. "I want each of you to become a sun-like existence just like me": This is Shakyamuni's spirit as expressed in the "Life Span" chapter.

Nichiren Daishonin's Buddhism is the teaching that enables each person to become a "sun." It reveals the great path to true self-reliance.

The Russian poet Aleksandr Pushkin (1799-1837) sings:

Before the bright dawn, even so
Shall flicker and die every sophistry jaded
At reason's unperishing spark.
Salute to the sunrise, and vanish the dark!¹

Life is not all sunshine. There are cloudy days, and days that are cold and wet. There are times when we are chilled to the bone by blowing snow.

But at all times, and no matter what happens, let us dauntlessly advance with the sun in our hearts ever brilliantly blazing. Even in the coldest months of winter, the sunlight of spring is definitely drawing near. And with the arrival of spring, even the thickest walls of ice melt away, turning into water that moistens the earth, producing the floral pageantry of spring.

Notes:

1. Pushkin Threefold: Narrative, Lyric, Polemic, and Ribald Verse, trans. Walter Arndt (New York: E.P. Dutton & Co., Inc., 1972), p. 20.

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