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SGI-USA Study Curriculum
Selected Lectures on the Gosho by SGI President
Ikeda
The
True Entity of Life
- Shoho Jisso Sho -
Lecture 2 of 3 from Selected
Lectures on the Gosho, vol. 1.
The True Envoys
No one but Nichiren has ever revealed these teachings.
T'ien-t'ai, Miao-lo and Dengyo knew in their hearts but
did not declare them aloud. There was reason for their silence:
The Buddha had not entrusted them with this mission, the
time had not yet come, and they had not been the Buddha's
disciples from ages past. No one but Jogyo, Muhengyo and
the other leaders of the Bodhisattvas of the Earth can appear
during the first five hundred years of the Latter Day to
spread the Law of Myoho-renge-kyo. Only they are qualified
to inscribe the object of worship which physically manifests
the ceremony of the two Buddhas seated together in the Treasure
Tower. This is because both the Law and the object of worship
are the reality of ichinen sanzen revealed in the Juryo
chapter of the essential teaching.
Nichiren Daishonin was the first person ever to reveal
that "the true entity of all phenomena" taught
in the Hoben chapter and the ceremony in the air that takes
place in the essential teaching both express Myoho-renge-kyo.
However, since the true aim of the Lotus Sutra is to reveal
Myoho-renge-kyo, T'ien-t'ai, Miao-lo and Dengyo, who so
thoroughly mastered the Lotus Sutra, must have known this
truth in their hearts. This is why the Daishonin was able
to say, "T'ien-t'ai, Miao-lo and Dengyo knew in their
hearts but did not declare them aloud."
"Declare them aloud" of course means to teach
what they knew to others, but why didn't T'ien-t'ai, Miao-lo
and Dengyo teach anyone else what they had realized within
their own hearts? The Daishonin gives us three reasons:
One is that the Buddha did not direct them to carry out
the mission. During the ceremony of the Lotus Sutra Shakyamuni
Buddha singled out his original disciples, the Bodhisattvas
of the Earth, for the mission of propagating the sutra's
most important teaching. In comparison, T'ien-t'ai, Miao-lo
and Dengyo were bodhisattvas of the theoretical teaching,
whom the Buddha had excluded from this mission.
The second reason is that the time was not yet right. For
in the Yakuo (23rd) chapter of the Lotus Sutra it is stated,
"In the fifth five hundred years after my death, accomplish
worldwide kosen-rufu." The time to commence propagation
of the ultimate teaching of the Lotus Sutra, he said, would
be the fifth half-millennium after Shakyamuni's death ---
the first five hundred years of the Latter Day of the Law.
"The time" is the most important condition for
the spreading of the Law. Only a Buddha who thoroughly understands
the three existences of life can know when the time is right
for propagation. That is why the Buddha himself clearly
set the time for the teaching of the Mystic Law. The age
when T'ien-t'ai, Miao-lo and Dengyo made their advent in
this world fell in the fourth half-millennium, and that
is why they did not "declare aloud" the Mystic
Law to the people of their day.
The third reason is that they were not among the original
disciples of the Buddha. The original disciples of the Buddha
are those totally in one mind with the Buddha and sharing
his enlightenment. The Bodhisattvas of the Earth are the
disciples of the original Buddha himself. They temporarily
appeared in the ceremony of the sutra to receive the mission
of propagating the Mystic Law. Only those who have attained
the same level of enlightenment as the Buddha and are in
every way equal to the Buddha can teach and propagate the
Mystic Law. To propagate the Mystic Law is, as the sutra
states, "to carry out the Buddha's work as the envoy
of the Buddha."
At this point, let me say a few words about the relationship
between the original Buddha's disciples, the Bodhisattvas
of the Earth, and the bodhisattvas of the theoretical teaching.
As to where the Bodhisattvas of the Earth live, the Lotus
Sutra says it is "the space below the earth,"
and T'ien-t'ai, "the ultimate depth of life, that being
the absolute reality." Nichiren Daishonin defined it
simply as "Nam-myoho-renge-kyo." It is Bodhisattvas
of the Earth who realize Nam-myoho-renge-kyo as their very
life and take on the propagation of Nam-myoho-renge-kyo
as their mission and life's work.
In contrast, the bodhisattvas of the theoretical teaching
work to benefit the people through their various capacities
--- Kannon with the ability to recognize the trends of society,
Myo'on by soothing people with beautiful music, Miroku with
a merciful heart, and Yakuo by relieving people of their
illness with medicine. Using their special skills, these
bodhisattvas contribute to the welfare of the people. Those
today who serve others and contribute to society with all
the talents at their command and a truly benevolent heart
are considered to correspond to these bodhisattvas. However,
we are the only ones in the world who devote their lives
to the people by propagating the supreme law, Nam-myoho-renge-kyo.
Only we are Bodhisattvas of the Earth.
According to the Lotus Sutra, Shakyamuni did not allow
the transient bodhisattvas to propagate the teaching after
his death. He said, "Desist, men of good faith!"
and then pointedly summoned clouds of bodhisattvas from
under the ground. He entrusted these Bodhisattvas of the
Earth with the task of spreading the ultimate teaching.
Only the Bodhisattvas of the Earth, disciples of the original
Buddha, can devote their lives to benefiting the people
and society of our day by propagating the supreme teaching
of Nam-myoho-renge-kyo. And that is the fundamental practice
in the Latter Day of the Law.
We know our religious activities befit bodhisattvas who
fulfill the Buddha's mission, but what about our secular
activities? Although our social activities are just like
those of transient bodhisattvas, who use their skills for
the people, when we understand that it is our life's work
to live only by Nam-myoho-renge-kyo and propagate it to
society, we are truly Bodhisattvas of the Earth. To put
it another way, we are Bodhisattvas of the Earth who contribute
to society in two ways: religious or essential, and secular
or phenomenal. But if we forget that our mission is to propagate
and live by the Law of Nam-myoho-renge-kyo, we will be unable
to carry out the benevolent acts of transient bodhisattvas.
We would become too involved in the pursuit of fame or power,
lose control of ourselves in daily life, and finally fall
into the four evil paths (Hell, Hunger, Animality and Anger).
Those who devote themselves to kosen-rufu, be they students,
housewives, scholars or working men, are all Bodhisattvas
of the Earth, which is what we must all strive to become.
If a housewife or a student thinks of faith only as something
to help in overcoming personal troubles, that person will
be lost in a very shallow view of his or her mission. We
must get to the core of our true identity as Bodhisattvas
of the Earth and root our entire being in the Gohonzon,
the Soka Gakkai, and work for kosen-rufu.
Because T'ien-t'ai, Miao-lo and Dengyo lacked the three
requirements that were specified for propagation, they were
unable to spread the ultimate teaching of the Lotus Sutra.
Only the Bodhisattvas of the Earth --- the original Buddha,
Nichiren Daishonin, and his disciples --- can propagate
this teaching. 'No one but Jogyo, Muhengyo and the other
leaders of the Bodhisattvas of the Earth can. . . spread
the Law of Myoho-renge-kyo" corresponds to the words:
"the Buddha had not entrusted them [T'ien-t'ai, Miao-lo
and Dengyo] with this mission." Further, the Buddha's
statement in the Yujutsu (15th) chapter, "I have taught
these people [the Bodhisattvas of the Earth] since the remotest
past" verifies the passage in the Gosho, "[T'ien-t'ai,
Miao-lo and Dengyo] had not been the Buddha's disciples
from ages past." Certainly, "No one but Jogyo
. . . can appear during the first five hundred years of
the Latter Day" states very clearly the meaning of
"the time had not yet come." Nichiren Daishonin
is the very person who fulfills all of the above mentioned
three conditions.
"No one but Jogyo . . . can appear . . . to spread
the Law of Myoho-renge-kyo" is saying that the Daishonin
first propagated the daimoku of true Buddhism. "No
one but Jogyo . . . are qualified to inscribe the object
of worship which physically manifests the ceremony of the
two Buddhas seated together in the Treasure Tower"
signifies that the Daishonin established the object of worship
of true Buddhism. If the only purpose of the Daishonin's
advent was to propagate the daimoku, he would not have stated
that he would also embody the ceremony of the Treasure Tower.
Therefore, there can be no question that the purpose of
Nichiren Daishonin's advent was to inscribe the Dai-Gohonzon.
Why is it that no one but the leaders of Bodhisattvas of
the Earth can spread the daimoku and inscribe the Gohonzon?
The Gosho says, "This is because both the Law and the
object of worship are the reality of ichinen sanzen revealed
in the Juryo chapter of the essential teaching." As
you know, ichinen sanzen was explained by T'ien-t'ai in
his perfect analysis of life. But a theory is not enough
to help all people make the truth of life their-own. This
is why Nichiren Daishonin embodied his own life of ichinen
sanzen in the form of Gohonzon to enable everyone to attain
enlightenment by chanting daimoku to the Gohonzon. The four
leaders of those bodhisattvas --- Jogyo, Muhengyo, Jyogyo
and Anryugyo --- represent the four virtues of the original
Buddha, the integrity, freedom, purity and happiness of
Nichiren Daishonin's life. Then, "Jogyo and the other
leaders of the Bodhisattvas of the Earth" indicates
a single person, Nichiren Daishonin, who possesses all their
virtues in his own life. The original Buddha is the object
of worship as the Person, and ichinen sanzen the object
of worship as the Law. Because the original Buddha's life
is ichinen sanzen itself, they are not two different things
but one. That is the oneness of the Person and the Law.
Whereas the Bodhisattvas of the Earth can propagate the
teaching, the other bodhisattvas cannot; they spread only
the theoretical teaching in the former half of the Lotus
Sutra.
I think you can see that ichinen sanzen as used in the
passage quoted does not indicate the theory T'ien-t'ai expounded.
Rather, seen in the light of the Daishonin's enlightenment,
it refers to the Law of Nam-myoho-renge-kyo, the core of
the Juryo chapter in the latter half (essential teaching)
of Lotus Sutra.
Shakyamuni, T'ien-t'ai and Dengyo all attained Buddhahood
by realizing the Mystic Law. They appeared among people
to prepare the way for Nichiren Daishonin. The Law which
they sought for their entire lives is embodied in the Gohonzon.
We embrace the Daishonin's philosophy --- the supreme philosophy
of life. Let us renew our determination to carry out our
great mission in this world.
Entity and Function
The two Buddhas, Shakyamuni and Taho, are merely functions
of the true Buddha, while Myoho-renge-kyo actually is the
true Buddha. The sutra explains this as "the Tathagata's
secret and his mystic power." The "secret"
refers to the entity of the Buddha's three properties and
the "mystic power" to their functions. The entity
is the true Buddha and the function, a provisional Buddha.
The Daishonin says here that Myoho-renge-kyo or Nam-myoho-renge-kyo
is the eternal and indestructible basis of the Buddha's
life, and that Shakyamuni and Taho Buddhas are functions
of Nam-myoho-renge-kyo. The relationship between entity
and function appears clearly in the Gohonzon. Written in
the center of the Gohonzon is "Nam-myoho-renge-kyo,
Nichiren," while Shakyamuni and Taho Buddhas are inscribed
on the left and right sides. In other words, the two Buddhas
are situated in positions to express the intrinsic functions
of the Mystic Law. Not only Shakyamuni and Taho but all
other Buddhas in the universe as well are functions of the
Mystic Law. Nam-myoho-renge-kyo is Nichiren Daishonin's
life itself; therefore, the Daishonin can move all other
Buddhas in the universe. By embracing the Gohonzon we too
can stir these Buddhas and bodhisattvas at our command.
What a great ocean of life we can discover! When we really
develop our powers of faith and practice, the life of the
Daishonin wells up from our depths, just as stated in Nichikan
Shonin's annotation of the Totaigi Sho (The Entity of the
Mystic Law), "As the result of embracing and believing
in the Mystic Law we can manifest ourselves as Nichiren
Daishonin."
The difference between "true" and "provisional"
is that the former means the actual self of our life, while
the latter is the temporal reflection or image of that self.
To explain in easier language, T'ien-t'ai compares the relationship
between "true" and provisional to that between
the moon in the sky and its reflection on the surface of
a pond. The moon shining in the nocturnal sky is "true"
and its reflection on the surface of a pond, "provisional."
The moon is of course reflected in many surfaces --- the
sea, a pond or even a glass of water. Reflections appear
in any smooth reflective surface. A movie screen is also
a good surface for reflecting light. In the latter half,
or essential teaching, of the Lotus Sutra, Shakyamuni revealed
that he had attained enlightenment in the distant past.
When the Buddha taught he had attained enlightenment long
ago in gohyaku-jintengo, he revealed his true identity,
but in all the earlier teachings when he taught that his
enlightenment came for the first time in India, he was only
revealing the image projected on the screen of ancient Indian
society. The same can be said of Bodhisattvas of the Earth.
Their true identity is the original Buddha. Therefore, it
follows that they are images which the original Buddha projected
on the screen of the ceremony of the Lotus Sutra. In addition,
Shakyamuni and Taho Buddhas are also images which Nam-myoho-renge-kyo
or the entity of the original Buddha projected on the screen
of the ceremony in the air.
Let us apply this to our life. We project our various images
on the screens of society: the image of father on the screen
of the family; a director on the screen of the company;
a block chief on the screen of the Soka Gakkai organization;
a Japanese on the screen of international society; and a
human being on the screen of the biological world. When
these screens shake, their images also shake. Some images
disappear, even though the screens themselves do not change.
The image as a student disappears with graduation. Students
sometimes seem to want to erase their images on the screen
of school as soon as possible and project a new image on
the screen of society, but find themselves in a bind because
they cannot graduate.
What then is the "true" and unchangeable thing
that produces and transcends these ever-changing images?
It is the eternal source, Nam-myoho-renge-kyo. People tend
to regard their fleeting images projected on various screens
of endeavor as being "true" and constant, and
herein lies the main source of human misery. Each of us
is a human being, which is an image relatively close to
this "true" and eternal thing. As long as we live
and breathe, this should not be forgotten, but even life
as a human being is a "provisional" existence
which is eventually subject to death. That is why Buddhism
always stresses the continual flux of human existence ---
birth, old age, sickness and death --- piercing into the
eternal unchanging entity that goes beyond life and death.
Buddhism arrived at the truth that Nam-myoho-renge-kyo itself
is eternal and indestructible, the true entity of our life
and all things in the universe. Thus the Daishonin declares
that Myoho-renge-kyo is the true Buddha and that Shakyamuni
and Taho are its function, or provisional Buddhas.
The Daishonin next cites a passage in the Juryo chapter,
"the Tathagata's secret and his mystic power."
He defines the Tathagata's secret as the entity of the three
properties of life, or the true Buddha. Furthermore, he
defines "the Tathagata's mystic power" as the
function, or a provisional Buddha. T'ien-t'ai defines the
"secret" as the truth that the Buddha's life manifests
the three enlightened properties, and that these are always
inherent in the Buddha's life. The Daishonin used the term
"the Buddha's three properties" in that sense.
On the deepest level, "the Tathagata" in the sutra
is the Buddha of Nam-myoho-renge-kyo, and the word "secret"
is not just something that the Buddha keeps to himself.
Here, as in On the Three Great Secret Laws, it indicates
the Dai-Gohonzon which is hidden in the depths of the Juryo
chapter. The "mystic power" is the function of
the Gohonzon --- the Buddha of Nam-myoho-renge-kyo. T'ien-t'ai
defines the "mystic power" as the function of
the entity of the three properties of life. He says in the
Hokke Mongu (Words and Phrases of the Lotus Sutra), "Jinzu
shi riki (the mystic power) indicates the function of the
three properties of life. Jin indicates the unchangeable
law in the universe and corresponds to hosshin or the body
of the Law. Zu indicates the boundless mystic wisdom or
hoshin, the body of wisdom. Riki means unlimited power or
ojin, the physical body." Jinzu shi riki then indicates
the function of all three properties of life.
Man Is the True Buddha
The common mortal is the entity of the three properties,
or the true Buddha. The Buddha is the function of the three
properties, or a provisional Buddha. Shakyamuni is thought
to have possessed the three virtues of sovereign, teacher
and parent for the sake of us common mortals, but on the
contrary, it is the common mortal who endowed him with the
three virtues.
The entity of life and its environment in the Ten Worlds
is Myoho-renge-kyo, which in turn is "the true Buddha."
The common mortal in the Ten Worlds of life is therefore
"the true Buddha." In contrast, all the Buddhas
mentioned in the sutras, including Shakyamuni, are "provisional
Buddhas." This conclusion is derived from the principle
of "the true entity of all phenomena" and the
other teachings of the Lotus Sutra. No one but Nichiren
Daishonin, however, so clearly declared that it is the common
mortal who is the true Buddha. Because of this his teaching
possesses the never-fading power to benefit mankind in the
Latter Day, for ten thousand years and on into eternity.
"The common mortal" specifically refers to Nichiren
Daishonin as the original Buddha. This is endorsed by the
Ongi Kuden, which states, "The Buddha in the Latter
Day is the common mortal, the common priest.... He is called
a Buddha, and he is called a common priest." In more
general terms, "the common mortal" refers to each
one of us. Nichiren Daishonin taught us that the common
mortal is the greatest and most valuable existence by his
own appearance and behavior as a common mortal.
Nichiren Daishonin's Buddhism, from beginning to end, focuses
on man. In explaining the true purpose of the Buddha's advent
as described in the Hoben chapter of the Lotus Sutra, the
Ongi Kuden quotes the following passage from T'ien-t'ai's
Hokke Mongu: "People develop the seeking spirit to
aspire to the Buddha's advent; that is the inherent cause
[for the Buddha's advent]. The Buddha perceives that spirit
and responds to it; that is the external cause." Thus
it is clear that because there were suffering people the
Daishonin came into the world. The power and blessings of
the Gohonzon are all intended for the benefit of common
mortals. The Daishonin's Buddhism, furthermore, is propagated
through the efforts of courageous people fighting through
storms of life.
All religions in the past regarded God or Buddha as a sacred,
superhuman being. Man's dignity was recognized only as long
as he was enveloped in God's grace or the Buddha's mercy.
Therefore, most of these religions considered those who
directly served God or Buddha to be a privileged class,
and regarded laymen --- the general public --- as contemptible.
People in power, however, were considered to have God's
special grace, which justified, for example, the so-called
divine right of kings. Under this theory different classes
of people were accorded different degrees of religious authority,
and this eventually became a fixed system.
In every society, therefore, democratization could only
be accomplished by denying the secular authority of religious
institutions and rendering them politically powerless. However,
the weakening of religious bodies and loss of faith in some
established sects only upset the balance of the human spirit
and rotted the bonds of human trust. As it is voices are
rising, calling for the people to regain spiritual richness
in life. However, it is clear that a revival of past religions
will not answer current needs. I believe Nichiren Daishonin's
Buddhism --- the religion which teaches that man himself
is the entity of the Mystic Law and as such is innately
endowed with ultimate sanctity --- can provide a clear-cut
answer to the questions man asks himself.
The Bible states that God created man. But how many heretical
souls have cried that man created God? Nichiren Daishonin
declared, "Shakyamuni is thought to have possessed
the three virtues of sovereign, teacher and parent for the
sake of us common mortals, but on the contrary, it is the
common mortal who endowed him with the three virtues."
Isn't this declaration much more to the point than the remark,
"man created God" ? Nichiren Daishonin's Buddhism
is a humanistic religion that clearly stands out from such
theistic religions. Whereas many religions lapsed to hierarchies,
Nichiren Daishonin's Buddhism binds all people together
in equality. It is therefore the very religion that man
has been seeking for his spiritual renaissance.
T'ien-t'ai explains the Tathagata as follows: "Nyorai
is the title of the Buddhas of the ten directions and three
existences, of the two Buddhas and the three Buddhas, and
of all the Buddhas, true and provisional."
Here the "true Buddha" is the common mortal,
whereas "provisional Buddhas" means the Buddha.
Nevertheless, there is a clear distinction between a Buddha
and a common mortal, in that a common mortal is deluded
while a Buddha is enlightened. The common mortal fails to
realize that he himself possesses both the entity and the
function of the Buddha's three properties.
Here the Daishonin quotes a passage from T'ien-t'ai's Hokke
Mongu which interprets nyorai (tathagata) of Nyorai-juryo-hon,
the title of the sixteenth chapter of the Lotus Sutra. "The
two Buddhas" indicate a Buddha in his true and original
state and a Buddha in a form he assumes when he comes into
the world to save the people. "The three Buddhas"
are the Buddha of hosshin (the essential property of his
life), the Buddha of hoshin (the spiritual property of his
life), and the Buddha of ojin (the physical property of
his life).
Nyorai indicates Buddha. Philosophically, nyorai means
to "appear from the truth moment by moment." The
state of life at each passing moment is called either nyorai,
tathagata, or Buddha. Tathagata is neither a statue nor
a picture of the Buddha. Life that is fully active, the
rhythm of cosmic life condensed into a single entity-this
is tathagata. The Tathagata of Nam-myoho-renge-kyo is the
Buddha who, at each and every moment, brings forth the life
of Nam-myoho-renge-kyo, the life that has existed since
time without beginning.
Tathagata is the common title of all Buddhas; it is not
limited to Shakyamuni alone. The sutras mention a number
of Buddhas, such as Kasho Buddha and Ashuku Buddha. But
specifically it indicates jijuyushin nyorai of kuon ganjo,
the tathagata who embodies the fundamental law by which
all Buddhas attain enlightenment.
The Daishonin quoted T'ien-t'ai's interpretation principally
in order to explain the difference between the true Buddha
and a provisional Buddha. As the passage says, the common
mortal is the true Buddha, whereas the Buddhas mentioned
in the scriptures are nothing but provisional Buddhas. The
meaning of this line is self-explanatory when we consider
the true Buddha and a provisional Buddha in the light of
the Juryo chapter of the Lotus Sutra.
The Juryo chapter dispels the belief that Shakyamuni attained
enlightenment for the first time in India, and reveals that
in reality he had become a Buddha much earlier --- in the
remote past called gohyaku-jintengo. As you know, this Buddha
of gohyaku-jintengo is considered "the true Buddha"
in the Juryo chapter. This means that Shakyamuni had been
a Buddha since long before he was born in India and attained
enlightenment at the age of thirty. He was a Buddha even
while he lived as a common mortal. It follows, therefore,
that the Buddhahood he attained when he was thirty was tentative
or "provisional" Buddhahood. Furthermore, according
to the deepest meaning of the Juryo chapter, even a Buddha
who attained enlightenment in gohyaku-jintengo is a provisional
Buddha.
In the section "On Chapter Sixteen, Nam-myoho-renge-kyo
Nyorai-juryo-hon," the Ongi Kuden states: "All
in all, the deepest significance of the Juryo chapter does
not lie in subjugating delusions one by one and attaining
enlightenment. You should realize that this significance
is to gain enlightenment as you are, remaining as the entity
of a common mortal. What is the behavior of the Buddha enlightened
in the three properties of life? It is Nam-myoho-renge-kyo."
As this teaching says, the true Buddha is the one who, without
changing his entity as a common mortal, manifests himself
as the Tathagata of Nam-myoho-renge-kyo. That is why the
Daishonin says, "The 'true Buddha' is the common mortal,
whereas 'provisional Buddhas' means the Buddha."
Both the Buddha and man are common mortals, but there is
a distinct difference. It lies in whether one is enlightened
or deluded. As the Gosho states, "One who is enlightened
is a Buddha; one who is deluded is a common mortal."
A common mortal who is enlightened is a Buddha; a common
mortal who is deluded is a human. Nichiren Daishonin is
enlightened to the truth that he himself is the entity of
Nam-myoho-renge-kyo. We are common mortals still bound by
delusion. What is it that can transform delusion into enlightenment?
It is faith, and faith alone.
The sentence, "the common mortal fails to realize
that he himself possesses both the entity and the function
of the Buddha's three properties," relates to the earlier
statement, "The entity is the true Buddha and the function,
a provisional Buddha. The common mortal is the entity of
the three properties, or the true Buddha. The Buddha is
the function of the three properties, or a provisional Buddha."
A deluded common mortal does not realize that he himself
is a true Buddha; he believes only that the Buddhas mentioned
in the scriptures are true Buddhas. Therefore, he understands
neither that it is the common mortal who is the entity and
the true Buddha, nor that a Buddha is the function, a provisional
Buddha. He cannot understand, therefore, that Nam-myoho-renge-kyo
is the entity and that Shakyamuni and Taho Buddhas are the
function.
Let me briefly explain the relation between entity and
function. The entity is always accompanied by its function,
and the function manifests itself wherever and whenever
there is an entity.
"Entity," as the term is used in Buddhism, does
not exist by itself. It is always accompanied by its "function."
The two are impossible to separate. For instance, we can
perceive the "entity" of General Director Hiroshi
Hojo only in his behavior; all of his behavior is the function
of his "entity."
The "entity" of Nam-myoho-renge-kyo is accompanied
by the "function" of all phenomena. Therefore,
when we manifest the life of Nam-myoho-renge-kyo in ourselves,
we will be able to make everything in the universe function
for our benefit. In the phrase, "the true entity of
all phenomena," "the true entity" indicates
the entity and "all phenomena" the function.
All Are Manifestations of Myoho-renge-kyo
"All phenomena" in the sutra refers to the Ten
Worlds, and the "true entity" is what permeates
the Ten Worlds. Reality is another expression for Myoho-renge-kyo;
hence Myoho-renge-kyo is manifest in all phenomena.
The entity of a common mortal is Myoho-renge-kyo. Miao-lo
uses the words "all phenomena" to indicate the
Ten Worlds and explains that all phenomena --- all life
and its environment in the Ten Worlds --- are themselves
the true entity. The true entity is another expression for
Myoho-renge-kyo. It follows, therefore, that all life and
its environment in any of the Ten Worlds is without exception
the manifestation of Myoho-renge-kyo.
Hell appears hellish; that is the reality of Hell. When
Hunger emerges, the reality of Hell is no longer present.
A Buddha exhibits the reality of a Buddha, and a common
mortal, that of a common mortal. All phenomena are themselves
manifestations of Myoho-renge-kyo. This is the meaning of
"all phenomena reveal the true entity."
The entity of Myoho-renge-kyo is found in all phenomena,
whether of Hell, Hunger, a common mortal or a Buddha. This
is what "the true entity of all phenomena" signifies.
This teaching refutes all the views previously held in Buddhism.
According to conventional Buddhist thought, only Buddhas,
bodhisattvas and those in the two vehicles (Learning and
Realization) were considered respectable. All other people,
especially those in Hell, Hunger and Animality, were regarded
as despicable and detestable. This is exactly why the Japanese
words meaning Hunger and Animality have been used to insult
and abuse others. The conventional Buddhist concepts exerted
an even more harmful influence upon society: they gave rise
to the cruel tendency to despise and shun people who are
forced to live in poverty and suffering.
The principle of "the true entity of all phenomena"
completely demolished such concepts. It declared that all
people, whether in the world of Hell, Hunger or Animality,
are just as much entities of the Mystic Law as are Buddhas
and bodhisattvas, and that all are equally worthy of respect.
Furthermore, in Buddhist teaching life in the nine worlds
can transform itself into the highest of life-states, Buddhahood.
In the Gohonzon all beings in the nine worlds are bathed
in the brilliant light of the Mystic Law and manifest their
intrinsic enlightened nature. When our lives become one
and in perfect harmony with the Gohonzon, even Hell and
Hunger will come to reveal their inherent Buddhahood. We
will therefore be able to direct our lives in the nine worlds
toward any goal we wish. Of course we will have sorrows,
agonies and desires, but all these will be as but the waves
rising and falling on the surface of the great sea of Buddhahood;
they will work to give spice to the highest state of life
man can live. The principle of "the true entity of
all phenomena" can only be put into action through
the Buddhism of Nichiren Daishonin, the Buddha who established
the Gohonzon.
The Ultimate Law of Nam-myoho-renge-kyo
T'ien-t'ai states, "The profound principle of
'true entity' is the original law of Myoho-renge-kyo,"
thus identifying the phrase "true entity" with
the theoretical teaching and "the original law of Myoho-renge-kyo"
with the essential teaching. You should ponder this passage
deep in your heart.
What is the substance of the "true entity" as
expounded in the Hoben chapter, one of the theoretical teachings?
The Daishonin teaches us that it is Myoho-renge-kyo itself,
and corroborates this with T'ien-t'ai's interpretation of
the Lotus Sutra. He says, "You should ponder this passage
deep in your heart," because it is a profound teaching
that concerns the fundamental principle of the Lotus Sutra.
T'ien-t'ai does not make his statement explicit enough,
but from the Daishonin's perspective, the true entity ultimately
means Nam-myoho-renge-kyo concealed in the depths of the
Juryo chapter.
Now let us look over the whole system of the Lotus Sutra.
The Lotus Sutra aims at clarifying the Law to which all
Buddhas are enlightened and which is the key to all people
attaining Buddhahood. It is the Law suggested by the phrase,
"The wisdom of all Buddhas is infinitely profound and
immeasurable," in the beginning of the Hoben chapter.
The description of the Law is revealed in the same chapter
as the true entity of all phenomena and the Ten Factors
of Life. Shariputra, one of Shakyamuni's ten major disciples
who was reputed to have the highest wisdom, was immediately
able to attain enlightenment when he heard this teaching
about the true entity of all phenomena. The other major
disciples, who understood only some or little of what they
were taught, also attained enlightenment one after another
when, as stated in the chapters that followed, they heard
the parables or learned of their past relationship with
Shakyamuni.
When Shakyamuni finished preaching for his disciples, he
began to expound the Hosshi (tenth), Hoto (eleventh) and
other chapters. In these chapters, he first asks if there
are any who are willing to propagate Myoho-renge-kyo after
his death. The bodhisattvas of the theoretical teaching
respond to his call and volunteer for the task. But Shakyamuni
turns them down, summons the Bodhisattvas of the Earth from
underground and entrusts them with the propagation of the
Law. It is evident from the sentences in the Hosshi chapter
and those which follow that Shakyamuni was selecting those
who would propagate the Law after his death. But that is
not all; within those sentences is revealed the Law itself
--- the Law to be propagated after Shakyamuni's passing.
This is the original law of Myoho-renge-kyo.
Shakyamuni's disciples received the seed of Buddhahood
and formed a relationship with him in the past. They were
therefore able to understand that the seed actually existed
in them when, in the ceremony of the Lotus Sutra, they heard
Shakyamuni's preaching of the true entity of all phenomena,
the parable of the three carts and the burning mansion,
or of the relationship they had formed with him in the distant
past called sanzen-jintengo.
Each of them could be likened to a man who has gotten lost
on a road he has walked before because his memory has grown
dim. He remembers most of the way except the corner where
he should turn. If someone tells him where to turn, he can
get to his destination without any trouble. Thus Shariputra
immediately attained enlightenment when he heard the teaching
of the true entity of all phenomena.
On the other hand, the people in the ages after Shakyamuni's
demise, especially those in the Latter Day, have neither
received the seed of Buddhahood nor formed a relationship
with him in the past. They are like travelers who find themselves
on a road they have never traveled before. Even if someone
tells them where to turn, they will be lost because they
don't know what their destination is. They need to be directed
to the destination itself This destination is the original
law of Myoho-renge-kyo.
The Hoto chapter and the chapters that follow describe
the ceremony in the air. First, the Treasure Tower appears.
Shakyamuni and Taho Buddhas seat themselves side by side
in the tower. All the Buddhas in the universe then come
and assemble around the two. Next, the bodhisattvas who
were taught by the original Buddha emerge from underground.
The ceremony in the air, given its finishing touches in
the Juryo chapter, depicts the Law of Myoho-renge-kyo. However,
all twenty-eight chapters of Shakyamuni's Lotus Sutra, even
the essential teaching in the latter half, are only a map
showing the road to the original law of Myoho-renge-kyo.
It is Nichiren Daishonin who gave concrete form to the original
Mystic Law that the benighted common mortals in the Latter
Day would need to embrace.
So "the true entity of all phenomena" takes on
different meaning according to how it is seen: in light
of the theoretical teaching, the essential teaching, or
Nichiren Daishonin's standpoint. From the Daishonin's standpoint,
the true entity of all phenomena is the Gohonzon itself.
Therefore, when we dedicate ourselves heart and soul to
the Gohonzon, the life of the Mystic Law will well up within
us. The principle of the true entity of all phenomena will
manifest itself as our happiness and human revolution in
a process that continually strengthens our lives.
Inscribe the Gohonzon
Although not worthy of the honor, Nichiren was nevertheless
the first to spread the Mystic Law entrusted to Bodhisattva
Jogyo for propagation in the Latter Day of the Law. Nichiren
was also the first to inscribe the Gohonzon, which is the
embodiment of the Buddha from the remote past as revealed
in the Juryo chapter of the essential teaching, of Taho
Buddha who appeared when the Hoto chapter of the theoretical
teaching was preached, and the Bodhisattvas of the Earth
who emerged with the Yujutsu chapter. No matter how people
may hate Nichiren, they cannot possibly alter the fact of
his enlightenment.
The core of this passage is that Nichiren Daishonin spread
faith in the daimoku and the Gohonzon of the Three Great
Secret Laws, which are to be propagated in the Latter Day.
According to the Lotus Sutra, this task was entrusted to
BodhisattvaJogyo, leader of the Buddha's original disciples,
the Bodhisattvas of the Earth. However, since the Daishonin
was a common priest, he dared not state that he was the
incarnation of Jogyo. Instead, he used the phrases "Nichiren
was . . . the first to spread. . ." and "[he]
was also the first to inscribe . . . " The meaning
of this passage becomes clear when we compare it with the
previous statement that T'ien-t'ai, Miao-lo and Dengyo could
neither spread the daimoku nor establish the Gohonzon because
they were not Bodhisattvas of the Earth.
Although the Daishonin qualified his statement with the
phrase, "Nichiren was the first. . . ," he could
have neither spread the daimoku nor inscribed the Gohonzon
if he had not been eligible. With respect to the Lotus Sutra,
therefore, the Daishonin is the incarnation of Jogyo, leader
of the Bodhisattvas of the Earth, who appeared in the Latter
Day and established the supreme Buddhism. But this still
is not the true identity of Nichiren Daishonin. To know
his true identity, we must delve into the Daishonin's inscription
of the Gohonzon, which the above passage says "is the
embodiment of the Buddha from the remote past." If
he embodies the Buddhahood attained by Shakyamuni and Taho
as well as Nam-myoho-renge-kyo, the life of the original
Buddha from time without beginning, he must possess that
Buddhahood within himselœ In fact, he himself states
in the Gosho, "I, Nichiren, have inscribed my life
in sumi, so believe in the Gohonzon with your whole heart."
Since the Law he taught was embodied in his own existence,
Nichiren Daishonin was able to inscribe the Gohonzon, the
crystallization of the Person and the Law in a single entity.
This is, as the passage says, "his enlightenment."
"No matter how people may hate Nichiren, they cannot
possibly alter the fact of his enlightenment." This
means that no matter how people hated and persecuted the
Daishonin, they could in no way affect his enlightenment
as the Buddha in the Latter Day of the Law.
To have exiled Nichiren to this remote island is therefore
a sin that can never be expiated, even with the passing
of countless aeons. A passage from the Hiyu chapter reads,
"Not even an aeon would be time enough to explain the
full gravity of this sin." On the other hand, not even
the wisdom of the Buddha can fathom the blessings one will
obtain by giving alms to Nichiren and by becoming his disciple.
The Yakuo chapter reads, "Not even with the Buddha's
wisdom can one measure these benefits."
Here the Daishonin contrasts the terrible effects of hating
or persecuting him with the blessings one obtains by giving
him support and becoming his disciple. The passage brings
out his conviction that he is the original Buddha and the
Buddha of the Latter Day of the Law. "A passage from
the Hiyu chapter" refers to the sentence which reads,
"If a person slanders this sutra, not even an aeon
would be time enough to explain the full gravity of this
sin." The passage in the Yakuo chapter describing the
immeasurable benefits reads, "Suppose a person has
had the opportunity to hear this sutra, and copies it himself
or lets others copy it. The benefits he thus obtains cannot
be measured even with the Buddha's wisdom."
The Envoy of the Buddha
Nichiren alone began to carry out the task of the Bodhisattvas
of the Earth. He may even be one of them. If Nichiren should
be a Bodhisattva of the Earth, then so must his disciples.
The Hosshi chapter states, "If there is someone, whether
man or woman, who secretly teaches to one person even a
single phrase of the Lotus Sutra, let it be known that he
is the envoy of the Buddha, sent to carry out the Buddha's
work." Who else but us can this possibly refer to?
Nichiren Daishonin says that if he is indeed to be included
among the Bodhisattvas of the Earth, then, according to
the principle of the oneness of master and disciple, his
disciples must certainly be Bodhisattvas of the Earth. A
Bodhisattva of the Earth does not act only when he is told
to. He bases his life entirely on the Mystic Law which is
immanent in cosmic life. Therefore, just as grass or a tree
grows of itself from the earth, so does he, of his own accord,
chant daimoku and contribute toward the well-being of his
society and peace in the world.
The Daishonin cites a passage from the Hosshi chapter in
order to assure his disciples that they are Bodhisattvas
of the Earth. Quoted in full, it reads, "Suppose there
be a man or woman of devout faith after my passing, who
secretly teaches to one person even a single phrase of the
Lotus Sutra. Let it be known that he or she is the envoy
of the Buddha, sent to carry out the Buddha's work. All
the more so are those who teach the sutra widely among the
people."
As I have already said, Shakyamuni preached the Hosshi
chapter to exhort the assembly to propagate the Lotus Sutra
after his demise. The above passage is the very one which
carries these words of encouragement. Bodhisattvas of the
theoretical teaching responded to Shakyamuni's call. But
he declined their offer, and instead entrusted the Bodhisattvas
of the Earth with the propagation of the Lotus Sutra because
he knew that only they were able to shoulder the task. Therefore,
according to the Hosshi chapter, those now in the Latter
Day who teach the Mystic Law and fight for kosen-rufu are
Bodhisattvas of the Earth. The Daishonin says that this
is exactly what his disciples are doing.
To go a step further, the phrase, "he is the envoy
of the Buddha, sent to carry out the Buddha's work,"
implies that he is equal to the Buddha, that he himself
is the Buddha from time without beginning. Let me explain
why this is so. The word "envoy," as it is used
in a general sense, means a person who speaks for and acts
in the same capacity as his superior. Suppose two countries
want to conclude a peace treaty between them. Each country
sends an envoy. When the two parties have reached agreement
and the treaty is drawn, the envoys sign it. Although the
emissaries write their own personal signatures, they represent
the collective will of the people in each nation.
The same is true with Buddhism. One who preaches and propagates
the Mystic Law is the envoy of the Buddha; he acts in the
capacity of the Buddha. For this reason, in the Lotus Sutra,
only the original disciples of the Buddha were entrusted
with the task of spreading the Mystic Law. Conversely, those
who spread the Mystic Law in the Latter Day --- or those
who do shakubuku today --- are the disciples of the original
Buddha from time without beginning. The former president
Josei Toda proclaimed himself "the teacher of shakubuku
in the Latter Day" and defined the Soka Gakkai as being
the group of people devoted to shakubuku. This is why the
Head Temple bestowed upon the Soka Gakkai the Gohonzon on
which is inscribed the prayer, "May the organization
attain the supreme goal of kosen-rufu through the merciful
practice of shakubuku," to be permanently enshrined
in our headquarters. I entreat you to always maintain the
proud tradition and lofty spirit of the Soka Gakkai and
carry on your mission throughout your life as the original
disciples of the Buddha.
The phrase, "secretly teaches to one person,"
does not in any way mean that we should teach in a surreptitious
way. It is simply an illustration by way of one extreme
case. Needless to say, the greatest and most desirable practice
consists in teaching true Buddhism widely among the masses
of people. This is evident from the passage in the Hosshi
chapter which I quoted. There may be times when the age
or circumstances do not permit us to openly propagate the
Law. No matter what, however, we should always maintain
the spirit of shakubuku and continue to spread the Law to
the limits of our capacities. Only then can we truly be
called Bodhisattvas of the Earth --- legitimate disciples
of the original Buddha, Nichiren Daishonin. I sincerely
hope you will understand and make this part of your lives.
The Highest Praise for the Votaries
When one is praised highly by others, he feels there is
no hardship he cannot bear. Such is the courage which springs
from words of praise. The votary born in the Latter Day
of the Law who propagates the Lotus Sutra will encounter
the three powerful enemies, (note) who will cause him to
be exiled and even sentence him to death. Yet Shakyamuni
Buddha will enfold in his robe of mercy those who nonetheless
persevere in propagating. All gods will make them offerings,
support them with their shoulders and carry them on their
backs. They possess supreme good fortune and qualify as
leaders of all mankind. Thus extolled by Shakyamuni Buddha,
Taho Buddha and all of the other Buddhas and bodhisattvas,
the seven ranks of heavenly gods and five ranks of earthly
gods, Kishimojin and her ten daughters, the Four Heavenly
Kings, Bonten, Taishaku, King Enma, the gods of the waters
and winds, the gods of the seas and mountains, Dainichi
Buddha, Bodhisattvas Fugen and Monju and the gods of the
sun and the moon, Nichiren has been able to endure countless
harsh trials. When praised, one does not consider his personal
risk, and when criticized, he can recklessly cause his own
ruin. Such is the way of common mortals.
(note)[Three types of people described in the Kanji (13th)
chapter of the Lotus Sutra who will persecute those who
propagate the sutra in the evil age after the Buddha's death.
They are: 1) lay people ignorant of Buddhism who denounce
and persecute the votaries of the Lotus Sutra; 2) arrogant
and cunning priests who slander them; and 3) influential
figures who induce those in power to exile or execute them.]
As a common mortal, Nichiren Daishonin was exiled and even
sentenced to death. Still, against all odds, he valiantly
continued to spread the Law. Why? Here he explains the reason.
It was because, in the Lotus Sutra, Shakyamuni, Taho, all
the other Buddhas, and all bodhisattvas and heavenly gods
give only the highest praise to those who propagate the
sutra in the Latter Day of the Law. In short, the Daishonin
was entirely committed to the Lotus Sutra.
"Shakyamuni Buddha will enfold in his robe of mercy
those who . . ." means that he will entitle the votaries
of the Lotus Sutra to be his true disciples. He will recognize
them as his own children and embrace them with his unbounded
mercy. "All gods will make them offerings, support
them with their shoulders and carry them on their backs"
signifies favorable changes in the votaries' surroundings.
To become 'the future leaders of mankind" means that
they will increase in wisdom and become perceptive, reliable
leaders of the people in all areas of society. These suggest
the benefits which accrue from doing shakubuku.
Then comes the phrase, "Thus extolled by Shakyamuni
Buddha, Taho Buddha . . ." From the Buddhist standpoint,
this means that one who embraces the Mystic Law can set
everything in motion --- be it the universe, natural surroundings,
or people --- and that rhythm will work to protect him.
To be praised "by Shakyamuni Buddha, Taho Buddha and
all of the other Buddhas" denotes that all the Buddhas
in the entire universe will protect the votary of the Lotus
Sutra. How reassuring! Wherever he goes, a bright world
of human revolution will always unfold before him, where
everything is tuned to the rhythm of the mystic Law.
Specifically, "Shakyamuni Buddha" indicates the
enlightened wisdom that wells up in the votary's life. "Taho
Buddha" signifies the actual verification of faith
by the blessings the votary receives in the objective world,
that is, in his life and environment. "All of the other
Buddhas" denotes the Buddhahood within all the people
he finds around him. To be praised by bodhisattvas means
that everything in nature and society will work in such
a way as to protect him. Not only will he himself be able
to fully manifest the Bodhisattva power inherent in him
--- he power to save and give happiness to other people
--- but the leaders of society, who base their actions on
mercy, will also support him and be willing to work for
him. The seven ranks of heavenly gods and five ranks of
earthly gods (the latter include the Sun Goddess, Tensho
Daijin) are deities of Japan who are said to have existed
since before the time of the first emperor. All of these
deities in heaven and on earth will function as Buddhist
gods, just as an old saying goes, Heaven knows, earth knows,
man knows."
I will touch only briefly on Kishimojin and her ten daughters,
since they are quite well known. They were vicious demons
before meeting the Buddha, but in the Lotus Sutra they rank
among those creatures who protect the votary. They used
to feed on the lives of people; now they devour the evil
in human lives and promote good. For those who embrace the
Mystic Law, they appear as functions to remove causes for
unhappiness. The Four Heavenly Kings, Bonten, Taishaku and
King Enma symbolize the functions that maintain order in
the universe, nature and society. With respect to society,
for instance, they denote its leaders, and the power to
act for social good.
The gods of the waters, winds, seas and mountains are blessings
and functions of nature. Waters and winds have their respective
uses and powers. Mountains and seas have lives of their
own. All of them are manifestations of the life of the Mystic
Law. Therefore, they always work to protect those who practice
the Mystic Law. No matter how strong the winds of difficulty
or how high the waves of hardship, believers in true Buddhism
are invariably protected, as countless experiences testify.
Dainichi is one of the Buddhas present in the ceremony
of the Lotus Sutra. He represents one aspect of life force.
Fugen refers to learning and Monju, wisdom. The votary of
the Lotus Sutra will be enveloped in the light of learning
and wisdom. The god of the sun signifies the sun's energy,
which nurtures all living things and thereby provides human
beings with their glowing life force. The god of the moon
symbolizes all that is serene. Casting its soft light, it
brings calmness and peace to the people's minds. Thus, all
things in the universe, both animate and inanimate, help,
protect, embrace and work for those who maintain faith in
the Mystic Law.
Now to go on to the phrase, "Nichiren has been able
to endure countless harsh trials." We live in the saha
world, one in which people have to bear all sorts of suffering.
It is such a harsh world that whenever we try to do anything
at all, we face severe obstacles. Since we must endure anyway,
let us do so for the propagation of the Mystic Law. There
may be times when we will have to carry out that task even
at the cost of our lives. However, when we endure for the
sake of the Mystic Law, the Buddhas and Buddhist gods will
never fail to come and protect us. This is the Daishonin's
conviction that accrued from his enlightenment.
The phrase, "When praised.... Such is the way of common
mortals," is an insightful thrust into human psychology.
They tend to sacrifice themselves when they are praised
as well as when they are slandered. In the former, they
gladly take on pain. But if they are condemned or criticized
or scorned, they often do something foolish and reckless,
not knowing that it will thereby bring about their own ruin.
That phrase teaches us a good lesson we must not forget.
In our struggle for kosen-rufu, it is important that we
praise other members for their efforts and achievements.
Encouragement will make them more courageous and build their
confidence to continue their march forward.
As Disciples of Nichiren Daishonin
No matter what, maintain your faith as a votary of
the Lotus Sutra, and forever exert yourself as Nichiren's
disciple.
Beginning with this passage, the Gosho teaches the correct
path of faith which the Daishonin's disciples should follow,
and describes the practice --- exactly how to go about propagating
the faith in the Gohonzon. First, the Daishonin tells us
to make a firm resolution --- which is essential to our
faith --- to "maintain your faith as a votary of the
Lotus Sutra" and "forever exert yourself as Nichiren's
disciple." This is as important a teaching as it is
famous. It is not too much to say that this phrase, short
as it is, contains the key to attaining Buddhahood as well
as the fundamental spirit of the Soka Gakkai.
I can feel the Daishonin's outpouring mercy in the words
"no matter what." From the infinite past we have
lived and died countless times. We have gone through an
endless cycle of life and death wrapped in fundamental ignorance,
like persons groping their way through the darkness. Fortunately,
in this lifetime we have been able to encounter the Mystic
Law and meet the original Buddha from the remotest past.
This is the rare opportunity to dispel the darkness that
envelops the cycle of life and death and discover the true,
eternally unchanging entity of life. It is the one chance
in a lifetime to enable ourselves to live a happy and secure
life, unfettered and undefiled by anything, strolling in
a garden of blossoms in the brilliant sun of the Mystic
Law and under the crystal-clear sky of eternal enlightenment.
That is why the Daishonin emphasizes that "no matter
what" situation we may face, in this lifetime we must
always maintain our faith. The phrase "no matter what"
is crucially important to all of you, and I want you never
to forget it.
"Maintain your faith as a votary of the Lotus Sutra"
speaks of the practice of faith according to the Law, and
"forever exert yourself as Nichiren's disciple"
speaks of faith in terms of the Person. Specifically, "a
votary of the Lotus Sutra" denotes Nichiren Daishonin
himself. Actually, the Lotus Sutra was preached exclusively
for the Daishonin. He alone read with his entire being everything
written in the Lotus Sutra. He is the only person who declared
that Shakyamuni's Buddhism had become powerless in the Latter
Day of the Law. He is the one who revealed his identity
as the original Buddha, emitting a brilliant light and dispelling
the darkness throughout the ten thousand years of the Latter
Day and on into eternity. And the Gohonzon is the perfect
embodiment of the life of the original Buddha. For us to
embrace the Gohonzon throughout our life is to "maintain
your faith as a votary of the Lotus Sutra." Even understanding
this much, we have still only scratched the surface. Our
practice must always be underlined by the fundamental awareness
that we are "Nichiren's disciples." Without that
consciousness, we can never be "votaries of the Lotus
Sutra" in the full sense.
Within our daily practice, to be conscious of being "Nichiren's
disciples" is to live in the organization where people
work together in itai doshin (perfect unity based on the
same faith) to realize kosen-rufu. Indeed, the Nichiren
Shoshu Soka Gakkai is the organization directly connected
to the life of the original Buddha, Nichiren Daishonin,
and the group of people devoted to the attainment of kosen-rufu.
The continually increasing opposition given us by the three
powerful enemies and the three obstacles and the four devils
(note) is proof that we are practicing exactly according
to the Gosho. Therefore, to "forever exert yourself
as Nichiren's disciple" means to share the same destiny
as the Soka Gakkai. Even if we embrace the Gohonzon, we
won't be able to achieve anything without a fundamental
awareness of being "Nichiren's disciples." The
Daishonin clarifies this in the Heritage of the Ultimate
Law of Life, one of the most important Gosho, as follows.
"Without the lifeblood of faith, it would be useless
to embrace the Lotus Sutra." Practice derives from
faith, as Nichiu Shonin, the ninth High Priest, says, "For
one to practice is itself faith."
(note)[The three obstacles are: 1) bonno-sho: obstacles
due to the three poisons --- greed, anger and stupidity;
2) go-sho: obstacles due to karma created by committing
the five cardinal sins. Go-sho also means opposition from
one's wife and children; 3) ho-sho: obstacles due to painful
retribution caused by actions in the three evil paths ---
Hell, Hunger and Animality. Ho-sho also refers to obstacles
caused by one's superiors (sovereign, parents, etc.). The
four devils are: 1) bonno-ma: obstructions arising from
the three poisons; 2) on-ma: the obstacle of the five components
--- form, perception, conception, volition and consciousness.
These five components cause men many kinds of suffering;
3) shi-ma: the obstacle of death. The sufferings of death
or the untimely death of other believers lead one to doubt
Buddhism; and 4) tenji-ma: obstruction by the Devil of the
Sixth Heaven, which occurs in the form of oppression by
men of influence and power and is the most difficult of
all to conquer.]
To "forever exert yourself as Nichiren's disciple"
is of utmost importance, for that alone is the direct way
to attaining Buddhahood. People tend to think that attaining
Buddhahood means to become some ideal personality set apart
from ordinary people because they envision Buddhas as having
the dignified appearance used to describe Shakyamuni. Nichiren
Daishonin is a common mortal and at the same time the original
Buddha. Herein lies the source of the supremacy of his teaching
and the truth of Buddhism. Nichiren Daishonin's Buddhism
sheds powerful light on human nature as it is manifested
in ordinary people, so even we, common mortals, can relate
to it. For us, attaining Buddhahood means to dedicate ourselves
to the loftiest mission in the world. This itself is manifesting
the Buddhahood inherent in our lives. Going one step further,
when you have resolved to "forever exert yourself as
Nichiren's disciple" no matter what, you are already
living in the state of Buddhahood.
There is a famous passage from the Gosho which states,
"Winter never fails to turn into spring." Now
we can see that it means that winter is spring. The phrase
"never fails" has considerable significance. It
is synonymous with "definite" or "certain."
It also means 'equal. The same is true of the passage from
The Opening of the Eyes: "Even if the gods desert me
and all kinds of difficulties befall me," and another
in the same Gosho: "Although I and my disciples may
encounter various difficulties, if we do not harbor doubt
in our hearts, we will as a matter of course attain Buddhahood."
In connection with the phrase, "forever exert yourself
as Nichiren's disciple," let me explain why the faith
on which the Soka Gakkai rests produces great benefits.
Buddhism expounds the principle of four powers. These are
the powers of faith, practice, the Buddha and the Law. In
the Daishonin's Buddhism, the powers of the Buddha and the
Law indicate those of the Gohonzon, since it embodies both
the Person and the Law. Only the powers of faith and practice
can bring forth the powers of the Buddha and the Law, the
limitless powers of the Gohonzon. Our first president, Mr.
Makiguchi, devoted himself to propagating the Law at the
cost of his life. The second president, Mr. Toda, exerting
magnificent powers of faith and practice, also dedicated
his life to spreading true Buddhism. The blessings accumulated
through their efforts are so great that now the powers of
the Gohonzon brilliantly shine upon those who practice the
faith of true Buddhism with the Soka Gakkai. Positive proof
lies in the growth of the Soka Gakkai; it has developed
into an organization global in scale that walks the Middle
Way of Buddhism. It is a truly living religion, and for
that, we cannot thank our first two presidents too much.
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