Lecture on the Juryo Chapter

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Honmon and Shakumon

The Hokekyo consists of 28 chapters, which are divided into two - Honmon (true teaching) and Shakumon (transient teachings). The first half - from the first chapter, Jo-hon, to the fourteenth chapter, Anrakugyo-bon - is known as Skakumon and the last half - from the fifteenth chapter, Yujupp on, to the last chapter, Fugen-bon - is called Honmon.

Shakumon is the teachings of the transient Buddha or Shakyamuni. He was born in India some 3,000 years ago and attained enlightenment at the age of 30 after practicing various austerities. This Buddha is called the one who reached enlightenment for the first time in this life.

However, Honmon says that the transient Buddha who expounded Shakumon was the ephemeral figure of the true Buddha who attained Buddhahood at the distant past of Gohyaku-jintengo. This Buddha is called the one who reached enlightenment in the distant past known as Kuon. (See page 101)

The relationship hetween the two Buddhas is likened to that of the moon shining in the sky and its reflection on the pond. This I have already explaind before.

Nichiren Daishonin states, "Honmon is as different from Shakumon as fire is from water and as light is from shadow."

Shakumon does not reveal the Buddha’s ‘eternal’ life and the land where the Buddha exists. Therefore, those who heard the teachings of Shakumon believed that the Buddha exists in some distant land away from this earth.

It was not until the Honmon was expounded that Shakyamuni clarified the ‘combined theory of the three mystic principles’ (Sanmyo Goron). The three are the true effect (Buddhahood attained through practice), and true cause (practice for reaching Buddhahood), the true land (where the Buddha expounds the Law).

Thus the superiority of Honmon over Shakumon is obvious to everyone.

However, even Honmon falls into the category of Shakumon when it is compared with the teachings of Nichiren Daishonin. The Daishonin is the eternal True Buddha who has been the Buddha from the infinitely distant past which is not a limited period like Gohyaku-jintengo. Nikkan Shonin says, "It is just as all the leaves and branches stem from one root." This one root is the Daishonin and the transient and true Buddhas in the Hokekyo are both branches.

In this sense, there are two types of Buddha in the Hockey - Shakyamuni and Nichiren Daishonin. The Daishonin is the True Buddha who is the entity of Nam-myoho-renge-kyo while Shakyamuni attained enlightenment by practicing under the Buddha of Nam-myoho-renge-kyo (the Daishonin) in the Kuon Ganjo, eternal past.

The Dai-Gohonzon established by the Daishonin is the entity of the Person (Nichiren Daishonin) and the Law (Nam-myoho-renge-kyo). Shakyamuni attained enlightenment of Nam-myoho-.renge-kyo and expounded it in the Hokekyo, but the Daishonin embodied the law of Nam-myoho-renge-kyo in the form of the Dai-Gohonzon so that mankind can worship it and attain Buddhahood.

We repudiate Shakyamuni´s superficial teaching and use the sentences of his Juryo Chapter to explain the profound teaching of Nichiren Daishonin, as was explained in the article, "Why Read Hoben-Juryo Chapters ?"

The Juryo Chapter is preceded by the Yujuppon Chapter which tells of the advent of innumerable Bodhisattvas from below the earth. They are the Bodhisattvas of the Earth (Jiyu-no Bosatsu).

Prior to explaining on the Juryo Chapter, an outline of the Yujuppon Chapter will be given.

Beginning with the Hosshi Chapter (tenth chapter), Shakyamuni requested his disciples to spread the Law in Mappo. In the Hoto Chapter (eleventh chapter), he delivered words of encouragement three times, first, declaring his wish of transferring the Law to someone to make it eternally flourish; second, admonishing them to vow the propagation of the Hokekyo in Mappo; and lastly, telling them again to take the oath despite any difficulty which might face them as they carry out the propagation.

In the Daibadatta Chapter (twelfth chapter), Shakyamuni showed the remarkable power of the Hokekyo by pointing out the fact that even Daibadatta (Devadatta) and Ryunyo (Naga girl) attained enlightenment while opponents of the Buddha and ‘women’ were unable to attain it under the pre-Hokekyo teachings.

Therefore, the Bodhisattvas present at the ceremony, including Monju (Manjusri), Yakuo (Bhaisajya-raja) and Kannon (Avalokitesvara), solemnly stated in one voice, "After the Buddha’s passing, let us propagate this Myoho-renge-kyo (Hokekyo for short)."

However, in the Yujuppon Chapter, Shakyamuni declared, "No more, you men of devout faith! I cannot entrust you with this great mission. After my death, especially in Mappo, there will be many who will oppose this Sutra. Therefore, it is impossible for you to spread it during that period. You will be unable to endure all the persecutions which will fall upon you. To tell the truth, I have innumerable disciples whom I have trained from immemorial past."

No sooner had he finished speaking these words than a multitude of Bodhisattvas appeared from beneath the earth - as many as the sands of the Ganges.

At this ceremony, Shakyamuni, Taho and all other Buddhas seated themselves around on the Treasure Tower (which is indicative of the Gohonzon). Then there appeared Bodhisattvas of the Earth led by Bodhisattva Jogyo.

At this sight, Bodhisattva Miroku (Maitreya-bodhisattva), astounded, asked the Buddha, "I have been born into this world and many others innumerable times, and therefore, I know all the Bodhisattvas. However, I am quite unfamiliar with these great Bodhisattvas. Who can they be?"

Shakyamuni explained that they were the first disciples whom he had taught after attaining enlightenment in the unimaginably distant past.

This meant that Shakyamuni gave a brief account of Gohyaku-jintengo, saying that his training of those disciples was not limited only to this life but that it had continued from that distant past.

Bodhisattva Miroku put another question to the Buddha: "As I understand from your teaching, you have taught these Bodhisattvas, but I fear I must say that you appear to be but twenty-five years old when I compare you with the disciples who look as respectworthy as if they were one hundred years old. Can you clarify this ?"

Miroku added, "Unless you make this clear, people in Mappo will not believe in your sutra and then fall into hell, although we ourselves believe it. Please explain, Lord Buddha, for the sake of those in Mappo."

At his earnest request, which was also the desire of all the others present, Shakyamuni arose to expound the Juryo Chapter.

Before the Bodhisattvas of the Earth, Shakyamuni revealed why he had been able to teach so many disciples and how great the Buddha’s blessings are. We, Bodhisattvas of the Earth, were actually present at this ceremony altogether.

In that past existence of life, we ourselves were Bodhisattvas of the Earth.

In the Jinriki Chapter (twenty-first chapter), Shakyamuni transferred his teaching to Bodhisattva Jogyo, the great leader of the Bodhisattvas of the Earth. Nichiren Daishonin who made His advent in Mappo was, at that time, Bodhisattva Jogyo.

However, even at that time, His secret conviction was that He was the eternal True Buddha. In fact, the Daishonin is the True Buddha of Mappo and we are His disciples.

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Title of Juryo Chapter

There is a marked difference between Nichiren Daishonin’s Buddhism and Shakyamuni’s. What makes the two fundamentally distinct is obvious from the Ongi Kuden in which Nikko Shonin, the second High Priest, recorded the Daishonin’s oral teachings on the Hokekvo. The precious work recounts the essential principles of the Daishonin’s Buddhism.

The Ongi Kuden interprets important phrases from the twenty-eight chapters of the Hokekyo and its introductory and concluding sutras (Muryogi-kyo and Fugen-kyo) from the viewpoint of the Daishonin’s Buddhism. The first of the twenty-seven important teachings on the Juryo Chapter in the work is concerned with its title.

Shakyamuni’s Hokekyo defines the title of the Juryo Chapter as ‘Myoho-renge-kyo Nyorai Juryo-hon Dai-Juroku’.

‘Myoho-renge-kyo’ is the full title of Shakyamuni’s Hokekyo (Lotus Sutra). ‘Nyorai’ (Tathagata in Sanskrit) means Buddha.. ‘Juryo’ means to evaluate the blessings of a Buddha, and ‘hon’, chapter. ‘Dai-Juroku’ is the Japanese for the sixteenth and ‘Juryo-hon’ is the sixteenth chapter of the ‘Myoho-renge-kyo’.

However, the Ongi Kuden changes the title by placing ‘Nam’ before ‘Myoho-renge-kyo’. Therefore the title reads, ‘Nam-myoho-renge-kyo Nyorai Juryo-hon Dai-Juroku’. You may think there is only hair’s difference between the two, but you are in error.

Why the Daishonin placed ‘Nam’ before ‘Myoho-renge-kyo’ is an essential question. ‘Nam-myoho-renge-kyo Nyorai’ or the Buddha of Nam-myoho-renge-kyo is the True Buddha, Nichiren Daishonin. However, ‘Myoho-renge-kyo Nyorai’ or the Buddha of the Lotus Sutra is but a transient Buddha, Shakyamuni. Thus the word ‘Nam’ fundamentally changes the identification of ‘Nyorai’ (Buddha).

What the Daishonin calls ‘the Juryo Chapter in the eye of my secret conviction’ is ‘Nam-myoho-renge-kyo Nyorai Juryo-hon’.

‘Juryo’, as explained in the above, means to weigh the blessings of a Buddha. Therefore, ‘Juryo’ in the Ongi Kuden means to determine the blessings of the True Buddha.

It follows therefore that when the sutra says, "Hear then the secret of the Buddha and his mystic powers" (Nyoto tai cho nyorai himitsu jinzu shi riki), it mentions the Buddha of Nam-myoho-renge-kyo.

If you read the Ongi Kuden, the mistaken views of heretical Nichiren sects will soon become obvious.

The difference between Nichiren Shoshu and other Nichiren sects lies in the reading of the title of Juryo Chapter, or in other words, whether they regard Nichiren Daishonin as the True Buddha or not.

A passage from the Ongi Kuden reads:

"The Ongi Kuden states that this chapter is extremely important for me, Nichiren. It is what was transferred in the Jinriki Chapter. ‘Nyorai’ means all the Buddhas in the universe and throughout the three existences of life in its broad sense, but means the True Buddha of Musa Sanjin in its strictest sense. Now I, Nichiren, and my followers mean to say that ‘Nyorai’ indicates all mankind in its broad sense but my disciples and believers in a stricter sense. Musa Sanjin is the votary of the Hokekyo in Mappo. The honorific title of Musa Sanjin is Nam-myoho-renge-kyo. This forms the basis of the Three Great Secret Laws in the Juryo Chapter."

The Daishonin states, "This chapter is extremely important for me, Nichiren," because ‘Nyorai’ of ‘Nam-myoho-renge-kyo Nyorai Juryo-hon Dai-Juroku’ is none other than the Buddha of Nam-myoho-renge-kyo. This Buddha presented himself as Bodhisattva Jogyo at the ceremony of the Treasure Tower (Hoto) to produce the evidence that He would reappear in Mappo. Then He made advent in Mappo as Nichiren Daishonin and proved himself to be Bodhisattva Jogyo by fulfilling all the predictions made in the Hokekyo. The last of the predictions which the Daishonin verified was His exile to Sado, as a passage from the Kanji Chapter reads, "He shall be exiled more than once." He was exiled once to Izu and then to Sado.

Thereafter, the Daishonin emerged as the Buddha of Nam-myoho-renge-kyo from the ephemeral figure of Bodhisattva Jogyo, establishing the Dai-Gohonzon as the entity of Nam-myoho-renge-kyo on October 12, 1279. The Dai-Gohonzon comprises all the Three Great Secret Laws (San-dai-hiho) the object of worship, the invocation and the high sanctuary of the True Buddhism.

The Dai-Gohonzon itself is the object of worship, so believers worship the Dai-Gohonzon with the invocation of Nam-myoho-renge-kyo (the title of the Dai-Gohonzon) and the place where the Dai-Gohonzon is enshrined is the high sanctuary. Thus the Three Great Secret Laws originate from the Dai-Gohonzon.

"What was transferred in the Jinriki Chapter" are the Three Great Secret Laws. The Jinriki Chapter describes the activities of the Buddha of Nam-myoho-renge-kyo for the time of Mappo.

"‘Nyorai’ means all the Buddhas ... in its broad sense, but means the True Buddha of Musa Sanjin in a stricter sense," This sentence makes clear the essential difference between the Daishonin’s and Shakyamuni’s Buddhism.

"Now I, Nichiren, and my followers mean to say that ‘Nyorai’ indicates all mankind in its broad sense but my disciples and believers in a stricter sense." All members of mankind have the life of ‘Nyorai’ innate in themselves and for this reason they can be ca1led ‘Nyorai’. However, in actua1ity, they do not have their inherent life of ‘Nyorai’ put into function, and therefore are not ‘Nyorai’.

Nyorai are Nichiren Daishonin’s disciples and lay believers who believe in the Gohonzon and chant the Daimoku.

Furthermore, strictly speaking, Nichiren Daishonin is the only ‘Nyorai’ who is able to awaken all mankind to Buddhahood.

"Musa Sanjin is the votary of the Hokekyo in Mappo." Musa Sanjin means that the True Buddha has been enlightened from the infinitely distant past and that He never attained enlightenment under any Buddha at any particular time. Here it indicates Nichiren Daishonin himself. The votary of the Hokekyo is the person who, according to Shakyamuni’s prophecy in the Hokekyo, spreads the sutra in Mappo.

"The honorific title of Musa Sanjin is Nam-myoho-renge-kyo." Conclusively, Musa Sanjin is the Buddha of Nam-myoho-renge-kyo as is stated in the title of ‘Nam-myoho-renge-kyo Nyorai Juryo-hon Dai-Juroku’.

"This forms the basis of the Three Great Secret Laws." You will clearly understand this from the above explanation.

In conclusion, it is hoped that the readers will read this lecture on the Juryo Chapter bearing in mind that the ‘Nyorai’ (Buddha) of this chapter is Nichiren Daishonin and not Shakyamuni.

Lecture on the Juryo Chapter

Niji butsu go sho bosatsu gyu issai daishu,

sho zen nanshi, Nyoto to shinge nyorai jotai

shi go. Bu go daishu, Nyoto to shinge nyorai

jotai shi go. U bu go sho daishu, Nyoto to shin

ge nyorai jotai shi go. Zeji bosatsu daishu

miroku i shu, gassho byaku butsu gon seson,

yui gan ses-ski. Gato to shinju butsugo. Nyo

ze san byaku i, bu gon, yui gan ses-shi. Gato

to shinju butsugo. Niji seson chi sho bosatsu

san sho fu shi ni go shi gon, Nyoto tai cho

nyorai himitsu jinzu ski riki.

The above passage reads:

At this time, Buddha addressed the Bodhisattvas and the multitude:

"You, men of devout faith, believe in the True Word of the Buddha."

Again the Buddha addressed the people:

"Believe in the.True Word of the Buddha."

Once more the Buddha admonished the assemblage:

"Believe in the True Word of the Buddha."

Thereupon, the Bodhisattvas and the people led by Miroku (Maitreya), prayfully joining their hands said:

"Lord, we earnestly beg you to teach us. We will believe in the Buddha’s words."

Thrice more they entreated:

"We earnestly beg you to teach us. We will believe in the Buddha’s words."

The Lord Buddha, thus seeing the Bodhisattvas repeat their petition three times and more without ceasing, addressed the entire host:

"Hear then the secret of the Buddha and his mystic powers."

In Mappo, Nichiren Daishonin appeared in this world and stated, "You, men of devout faith, believe in the True Word of the Buddha." (Sho zen nanshi, Nyoto to shinge nyorai jotai shigo) This Buddha is that of Nam-myoho-renge-kyo or Nichiren Daishonin. Therefore, when we read the sutra in the morning and evening we should consider that we are listening to the Daishonin expound His teachings.

The Daishonin admonished us four times for our attitude of listening to His teachings, saying, "Believe in the True Word of the Buddha." We also promised Him to believe in His words repeating four times, "Lord, we earnestly beg you to teach us. We will believe in the Buddha’s words (Seson, yui gan ses-shi. Gato to shinju butsugo)."

The teaching of Nam-myoho-renge-kyo is the essence of the Daishonin’s Buddhism and therefore an important ritual is required to begin expounding it. The ceremony is known as Shisho-shikai, which literally means four times of entreaty and four times of admonition.

The Daishonin taught us, saying, "Listen, here is the Buddhism which clears unhappiness in life and closes the gate to hell." The most basic teaching of the Daishonin is the Dai-Gohonzon inscribed on October 12, 1279. The Daishonin encouraged all people in Mappo to believe in the Nam-myoho-renge-kyo of the Three Great Secret Laws (San-dai-hiho), i, e., the Dai-Gohonzon.

Then, Nichiren Daishonin saw us believe in the words of the Buddha and worship the Dai-Gohonzon, and revea]ed "nyorai himitsu jinzu ski riki" (the secret of the Buddha and his mystic powers).

What then is this "nyorai kin-sitsu jinzu ski did"?

It is Nam-myoho-renge-kyo. Nyorai means the Buddha of Nam-myoho-renge-kyo or Nichiren Daishonin. Himitsu (secret) is quite different from our infinitesimal secrets. In Buddhism it means what only the Buddha knows and has never revealed to anyone.

"Jinzu ski riki" (mystic power) is not such a weak occult power as that possessed by a flying carpet in ‘The Arabian Nights’ or Aladdin’s lamp. The Buddha’s ‘mystic power’ is the one which makes all mankind happy.

Applying this principle to yourselves, you will find that the Gohonzon teaches you His immense power while you are reading the sutra.

You may have worries and wishes in your minds and pray the Gohonzon. The Gohonzon will not speak to you, as it keeps secret. However, the mystic power of the Gohonzon will solve all your worries and answer all your wishes. The Gohonzon keeps secret even while realizing the mind of the people. However, using the mystic power, the Gohonzon makes all mankind happy. This is what the sutra defines as "Nyorai himitsu jinzu shi riki."

The mystic power of the Gohonzon is so indescribably wonderful that it can make ‘Buddhas’ out of ordinary people. A person who has attained Buddhahood is called a ‘Buddha.’ We are Bodhisattvas of the Earth (Jiyu-no Bosatsu). In whatever circumstances we may live now, we should be convinced that we are Bodhisattvas of the Earth.

However, you may wonder what it means to you that you are Bodhisattvas of the Earth or Buddhas. You may say, "I don’t care for that. I think it much better to have a $100 bill."

If one measures the power of the Gohonzon in terms of money, the Gohonzon has the mystic power to present you with billions of dollars. Nichiren Daishonin’s mystic power is supreme. It is so remarkable that by worshipping the Gohonzon, you can gain the cause and effect (making the austere practice a cause, its meritorious effect will be bestowed) of Shakyamuni’s Buddhism. Without practicing the austerities to which Sakyamufli devoted himself, you can naturally obtain all the benefits he acquired.

Suppose you are poor. The cause of your poverty was laid in some past existence. You have not the cause for becoming rich. If you think you are destined to be poor and cannot change this, you are influenced by ideas of the pre-Hokekyo teaching. There is a prevailing idea that one’s destiny is uncontrollable and one should ascend to heaven after death.

This is no joking matter. How can you ascend to heaven when you are afflicted with various sufferings in this world?

However, the secret of the Buddha is so wonderful that without having the cause for becoming rich, one can realize his desire of obtaining wealth by worshipping the Gohonzon. The power of the Daimoku enables one to have the cause of becoming a millionaire even though he had not made such cause in his past existence. Thus, your destiny of poverty will be carved out. Then you will gain enough money even if you do not seek money greedily. This is the mystic power of the Gohonzon.

The secret of the Buddha is Nam-myoho-renge-kyo whose mystic power enables one to do what he cannot since he did not form the cause in the past existence. This is the religion which cures tuberculosis and helps the poor. According to Shakyamuni’s Buddhism, those who are suffering from poverty in this life committed theft in a past existence of life. They are paying dearly for their theft because they cannot make money and the money they earn disappears just as water is sucked up by dry sand.

However, even such people can accumulate the cause of becoming rich. Likewise, if one prays to the Gohonzon to have children, he can do so, whether or not the children may be his own. If one is afflicted with illness, it means that he created the cause for illness in some past existence. However, by praying to the Gohonzon, he can change the cause of illness into that of good health. These are but examples of the mystic power of the Gohonzon.

These concrete things were not disclosed by anyone. No one said that Nam-myoho-renge-kyo had such a great power. Hence the secret of the Buddha who has the mystic power. Then the Daishonin stated, "Hear then the secret of the Buddha and his mystic power."

The Daishonin reveals us the mystic power of Nam-myoho-renge-kyo below.

Issai seken tennin gyu ashura kai i kon

shakamunibutsu shus-shakushi gu, ko gayajo

fu on za o dojo toku anoku tara sanmyaku

sanbodai. Nen zen nanshi. Ga jitsu jobutsu

irai, muryo muhen hayku sen man noku nayuta ko.

This passage describes the fact that Shakyamuni attained enligtenment at Gohyaku-jintengo. It means,

"All gods, demons and men of this world believe that the Lord Shakyamuni on leaving the Palace of the Sakyas, seated himself under a linden tree not far from Castle Gaya and attained enlightenment. Know, however, you men of devout faith, that it is actually an infinite and boundless time - many hundred thousand myriads of kotis of aeons since I attained Buddhahood."

Likewise, people in Mappo think that Nichiren Daishonin was born to a fisherman living in what is now Chiba Prefecture in Japan, entered the priesthood at the age of twelve and originated the Nam-myoho-renge-kyo for the first time when He was thirty-two. However, actually, He had been the Buddha of Nam-myoho-renge-kyo, the True Buddha, from the infinite past called Kuon Ganjo.

In contrast with Shakyamuni, the Daishonin was born as the son of a fisherman to show that common mortals, irrespective of their inborn characters or social status, are able to attain enlightenment, although actually the Daishonin has been the True Buddha from the eternal past.

The Daishonin is the honorific title for the True Buddha. ‘Dai’ means great and ‘shonin’ a Buddha. There are many Buddhas, and therefore, the True Buddha is distinguished from others by the name of the Daishonin. ‘Dai’ also means supreme. In this sense, the Daishonin is the supreme Buddha. Hence a passage from the Gosho (Shonin Chi-sanze-ji, The Buddha’s Insight into the Three Existences of Life): "Nichiren is the supreme Buddha in the world."

Nichiren Daishonin is also called the ‘Buddha of Kuon Ganjo. Unlike Shakyamumi Buddha who attained enlightenment after practicing many austerities, Nichiren

Daishonin did not practice any austerity but realized that He himself was the True Buddha, or in other words, that His life was that of the universe.

The life of Nichiren Daishonin, therefore, is eternal. So are the lives of ordinary people. There is neither beginning nor end to the life of Nichiren Daishonin. Buddhism calls it Kuon Ganjo. The universe is living and there can be neither beginning nor end in the universe.

Shakyamuni Buddha who attained enlightenment at the time of Gohyaku-jintengo never revealed the eternity of life in the true sense of the word. However long it may be, the life of Shakyamuni Buddha has a limit - Gohyaku-jintengo. This is not the true aspect of human life.

Here is a phrase, "muryo muhen hyaku sen man noku nayuta ko." There is a similar phrase in the sutra which reads, "...nayuta asogi ko." Only this (part of the Juryo Chapter reads, "...nayuta ko." Therefore you should be careful not to mispronounce or memorize the phrase mistakenly.

What is a Ko (aeon) which is the measure of time? Buddhism explains that the average age of people in Shakyamuni’s day was 100. This average age is counted in different terms from the present one.

Today, the average age of man is becoming longer. It is said that funeral directors are worried about their business.

In Buddhism, those who were killed in accidents or those who died of epidemics were not considered in calculating the average age. In the present system, accident victims and epidemic deaths are taken into calculation. Suppose a mother has the birth of her baby registered at the city office, but he dies when he is only 10 days old. His age will be added to the total of the ages of the dead. Therefore, the high infant-mortality rate makes the average age of a nation extremely short. However, Buddhism excludes such people who die unnatural deaths in calculating the average age.

In the days of Shakyamuni, about 3,000 years ago, the average age was 100. Just 1,000 years later, the figure stood at 90. The passage of another 1,000 years made the average age 80. Today, about 3,000 years after the death of Shakyamuni Buddha, the average age is 70. Thus you should live until you become 70. If you are over 70, you consider that you have lived long enough. Since the average age is shortened by 10 every 1,000 years, 6,000 years from now it will become only 10. In such an age, "Grandfather, how old are you?" "I am 13 years old. And you?" "I’m just four." "Then how about your marriage?" After that time, the average age increases by 10 every 1,000 years until it becomes 80,000. This is the unit of one Ko (aeon) in Buddhism.

You will be embarrassed if you are born in the days when the average age is 80,000. "You are still young. How old are you?" "I am only 15,000 years old." Shakyamuni’s Buddhism teaches us thusly.

Another explanation of Ko is this. Suppose there is a rocky mountain named Shumi (Sumer) which is as large as the Himalayas. A crane flies to the mountain at the end of each year and strokes a part of the mountain with her soft wings. Thus a bit of the mountain will be worn away. In the unimaginably distant future, the entire mountain will disappear. This period is called one Ko (aeon) in Buddhism.

Here two streams of Buddhism will be explained.

The trouble with scholars today is their idea that Buddhism is but one and that it was advocated by Shakyamuni Buddha. There are, in actuality, various teachings of Buddhas, but historically speaking, there were two Buddhas and therefore two streams of Buddhism. However, all Japanese who are ignorant of Nichiren Shoshu do not know the difference between the Buddhism of Shakyamuni and that of Nichiren Daishonin.

Without realizing this difference, one cannot propagate Buddhism. The confusion of the Buddhism of Nichiren Daishonin with Shakyamuni’s causes one to think that there is only one Buddhism, that of Shakyamuni. Therefore, he cannot gain benefits from Buddhism.

However, the difference is clear in the case of Nichiren Shoshu. A misleading Nichiren sect known as Minobu regards Shakyamuni who first attained enlightenment at Gohyaku-jintengo as its object of worship. Therefore, although it identifies itself as a Nichiren sect, it falls within the category of Shakyamuni’s Buddhism. Their objects of worship is the image of Shakyamuni.

However, as in the example of Kanjin-no Honzon Sho, the object of worship (Honzon) of Nichiren Daishonin’s Buddhism is known as the Dai-Gohonzon.

There are three treasures in Buddhism - the Buddha, the Law and the Priest. The Minobu sect defines them as Shakyamuni, Nam-myoho-renge-kyo and Nichiren Daibosatsu (Great Bodhisattva). Shakyamuni expounded the Hokekyo as his reason of advent and not the Nam-myoho-renge-kyo itself. The Hokekyo is nothing more than a theoretical explanation of Nam-myoho-renge-kyo or the blueprint of the Gohonzon.

It is clear as day that if the law is Nam-myoho-renge-kyo, its teacher or Buddha is Nichiren Daishonin. The Priest then is Nikko Shonin who succeeded the Daishonin. Thus there is a huge difference between Nichiren Shoshu and other Nichiren sects although they all preach Nam-myoho-renge-kyo. You cannot understand today’s Buddhism if you cannot tell Kajin (the Buddhism of Nichiren Daishonin) from Kyoso (Shakyamuni’s Buddhism).

Our lives were not created by any supernatural being or the like. It is also a mistake to think that your parents ‘made’ your life.

Our lives have existed since many hundred thousands of myriads of kotis of aeons ago, or "muryo muhen hyaku sen man noku nayuta ko." We cannot escape death but to your great sorrow, you must be born again even if you do not want to be. You must repeat birth and death eternally. Hence the necessity of true faith. If your life should end when you die, everything would cease with your death and you would not need to seek Buddhism at all.

We declare that human life is eternal, and because it is eternal, we must worship the Gohonzon and attain enlightenment. Someone may say, "What is Buddhism? I don’t care for such. Everything shall end with my death." Then why does he live while he has so much trouble in life? If he wants to escape unhappiness, all he has to do is to die. However, if he should commit suicide, he would be born poor and miserable in every existence of life to come, because his life is not his own but the ‘possession’ of the Gohonzon.

People will say it is unbelievable or that it cannot be so, but, they should realize that what they do not know is not necessarily untrue. We must be born again in the next existence of life.

Are you tired of life? Living in a tiny apartment, you may have many debts to pay and be henpecked. You may be nagged by your wife to buy her new dresses although you cannot meet her wishes. Is such a life worth living for you?

Therefore, I recommend you to accumulate good fortune in this life so that in the next existence of life, you can be born into a family possessing five Cadillacs. For that purpose, you should believe in the Gohonzon. All human life is eternal. This is the secret of the Buddha. Whether or not you may believe, it is the truth of the universe. You cannot help it. Let us devote ourselves to the practice of Buddhism and enjoy our good fortune in the next life!

Hi nyo go hyaku sen man noku nayuta asogi

san zen dai sen sekai ke shi u nin matchi

mijin, ka o tobo go hyaku sen man noku

nayuta asogi koku, nai ge ichijin, dyo ze to

gyo, jin ze mijin. Sho zen nanshi, o i un ga.

Ze sho sekai ka toku shiyui kyokei chi go shu fu.

This passage reveals how long it has been since Nichiren Daishonin attained enlightenment. In the foregoing passage, the answer was given as "muryo muhen hyaku sen man noku nayuta ko." (an infinite and boundless time - many hundred thousand myriads of kotis of aeons).

In this part, the sutra concretely explains the length of the time. It reads, "To explain, suppose there be one who, reducing five hundred thousand myriads of kotis of worlds into particles of dust and then, hearing this dust goes toward the east, traversing another five hundred thousand myriads of kotis of worlds, drops one particle. In this way, suppose that he continues to travel eastwardly in a like manner until he exhausts the entire mass. Now, you men of devout faith, what do you think? Can you calculate or even imagine the total number of all these worlds?"

What is the number represented by "Go hyaku sen man noku nayuta asogi" ?

It is 5 (Go) x 100 (hyaku) x 1,000 (sen) x 10,000 (man)

X 100,000 (oku) x 100,000,000,000 (nayuta)

x 1,000,000,000,000⁴ x 1,000 (asogi).

The unit, Sanzen-Daisen-Sekai (described in the sutras as "san zen dai sen sekai"), is by far a larger number than that expressed in present-day cosmology.

Therefore, such a great number of aeons have passed since Shakyamuni Buddha attained enlightenment. This immeasurable period is called Gohyaku-jintengo.

 

Miroku bosat-to gu byaku butsu gon, Seson

ze sho sekai muryo muhen, hi sanju sho chi,

yaku hi shinriki sho gyu. Issai shomon

hyakushibutsu i mu ro chi fu no shiyui, chi

go genshu. Gato ju ayuiotchi ji, o ze ji chu,

yaku sho fu das - Seson, nyo ze sho sekai

muryo muhen.

When asked by the Buddha, "Can you calculate or even imagine the total number of all these worlds ?" Bodhisattva Miroku and others answered, "No, we cannot". They said, "Lord, these worlds are immeasurable and uncountable, they are beyond calculation— even more they exceed the power of imagination. Scholars and pratyekabuddhas (hyakushibutsu) with their perfect wisdom (muro chi) may speculate but cannot realize the exact number. Although we have now attained a stage from which we cannot regress (ayuiotchi ji), we are totally incapable of comprehending this. Lord, these worlds are uncountable and limitless."

 

Niji butsu go dai bosas-shu, Sho zen nanshi,

konto funmyo sengo nyoto. Ze sho sekai

nyaku jaku mijin, gyu fu jaku sha jin ni i jin,

ichijin ikko. Ga jobutsu irai, bu ka o shi

hyaku sen man noku nayuta asogi ko.

Then calculate this long period of time in terms of fhese worlds. The sutra reads:

Thus the Lord Buddha addressed these Great Bodhisattvas:

"Now, all you men of devout faith, I proclaim to you:

Suppose all these Worlds, whether receiving a particle or not, are once more reduced to dust. One particle signifies one aeon. It is a hundred thousand myriad kotis more of aeons since I attained Buddhahood."

Shakyamuni Buddha attained enlightenment at Gohyakujintengo for the first time. The Daishonin’s Buddhism reveals the far more distant time than Gohyaku-jintengo. It is called Kuon Ganjo, which means the infinite past without beginning. Kuon Ganjo is eternal just as the universe is.

In the Daishonin’s Buddhism, Shakyamuni is a transient Buddha who at Gohyaku-jintengo, practiced Nam-myohorenge-kyo to reach enlightenment. However, Nichiren Daishonin who is the entity of Nam-myoho-renge-kyo is the original Buddha who led all other Buddhas to enlightenment.

This original Buddha, who is also known as the True Buddha, appeared in the ceremony of the Hokekyo as Bodhisattva Jogyo, the foremost of the Bodhisattvas of the Earth, and then in the period of Mappo made His advent as Nichiren Daishonin.

Therefore, those who believe in Nichiren Daishonin are all likewise Bodhisattvas of the Earth and the disciples of the True Buddha. It follows then that when we worship the Gohonzon chanting Nam-myoho-renge-kyo, we can have the precious life of Buddha well up within us.

All the Buddhas, Bodhisattvas and Buddhist gods will protect us who are in such an incomparable state of life. If Bonten (Deva) and Taishaku (Indra) were not to protect us, they would no longer be Buddhist gods. It was their vow to the Buddha that they would protect believers in the Gohonzon. In Mappo, when our lives correspond to the eternal life of the Gohonzon, Bonten and Taishaku are sure to help us. If they should not come, let us arrest and punish them.

You should have a fervent prayer: "Bonten and Taishaku, why are you so late in helping me? You know I am in trouble. Come and help me quickly." You should say this confidently.

However, if you do not chant enough Daimoku, you can obtain no help however proudly you may order the Buddhist gods to assist you. First you should do Shakubuku and your work faithfully and then, if your business fails to prosper, you can scold Bonten and Taishaku. They will doubtless obey your order.

You should have such a conviction in your faith.

From the infinite past of Kuon Ganjo, the True Buddha, Nichiren Daishonin, expounded His teachings in innumerable lands including this world, thus benefiting an infinite number of people.

Nichiren Daishonin states, "From that time have I been in this world (called Shaba Sekai) to teach the Law. Likewise I have taught the people of a hundred thousand myriad kotis of other worlds (hyaku sen man noku nayuta asogi koku, dori shujo)."

The principles of Shakyamuni’s Buddhism (Kyoso) are used in the Buddhism of Nichiren Daishonin (Kanjin) after Kuon Ganjo is revealed. In the light of Kuon Ganjo, all Buddhist principles will become eternal teachings.

When the True Buddha makes His advent, all the former Buddhas become, transient Buddhas who attained enlightenment, by Nam-myoho-renge-kyo.

We as disciples of Nichiren Daishonin have promoted various activities. in innumerable lands since Kuon Ganjo. The eternity of the True Buddha’s life represents the eternity of our lives.

In the Juryo Chapter, Shakyamuni said, "It is actually an infinite and boundless time - many hundred thousand myriads of kotis of aeons since I attained Buddhahood."

From the viewpoint of the Combined Theory of the Three Mystic Principles (Sanmyo-Goron), the quotation explains Honga-Myo (The Mystic Principle of True Effect). The other, two are Hon’nin-Myo (The Mystic Principle of True Cause) and Honkokudo-Myo (The Mystic Principle of True Land).

The Hon’nin-Myo represents the practice with which the Buddha attained enlightenment, and the Honga-Myo signifies the effect of the Buddhahood attained through the practice of Buddhism. The Honkokudo-MYO is the place where the Buddha appears.

Until the Juryo Chapter was revealed, the place of the Buddha was unknown. For example, Amida Buddha, according to the pre-Hokekyo teachings, dwells in the illusive ‘Pure Land’ known as Gokuraku Jodo. However, the Juryo Chapter clarifies that the Buddha appears in this world.

This is the Combined Theory of the Three Mystic Principles as expounded by Shakyamuni Buddha.

However, according to the Daishonin’s Buddhism, the Honga-Myo (the effect of Buddhahood attained by the Buddha) is indicative of Nichiren Daishonin, the Hon’nin-Myo (the practice for attaining Buddhahood), of Nikko Shonin, immediate and rightful successor to the Daishonin, and the Honkokudo-Myo, of Head Temple Taisekiji where the Dai-Gohonzon is enshrined.

According to this part of the sutra, during the passing of the ages (chugen), the True Buddha manifested himself as the Buddha Nentobutsu (Dipamkara) and others (nendobut-to), saying that He would enter Nirvana (nehan). All this have I done intentionally through different methods (hoben).

In the Buddhism of Nichiren Daishonin, Buddhas such as Nentobutsu, Amida, Shakyamuni and Dainichi are but shadows of the True Buddha of Kuon Ganjo, or the Buddha of Nam-myoho-renge-kyo.

All the Buddhas are, so to speak, the reflections of Nichiren Daishonin. Their lives are also eternal.

Merely because we are the children of the True Buddha, our lives are eternal and even if we die in this existence, we will be born again, thus repeating birth and death.

You may say, "If life is eternal, I will idle away this life and will work diligently in the next existence of life." However, you are wrong.

In the first chapter of the Hokekyo, ‘Jo-hon’, when Bodhisattva Myoko expounded the Hokekyo and taught eight princes of Buddha Nichigetsu-tomyo, there was a man named Gumyo. He was very idle and soon forgot everything he learned. He was interested in moneymaking and sought fame, thus associating with laymen. However, Gumyo practiced Shakubuku.

Though you may think it strange, Bodhisattva Myoko appeared as Bodhisattva Monju in the ceremony of the Hokekyo because of his profound relationship with the sutra, and Gumyo attended the ceremony under the paine of Bodhisattva Miroku.

This is why I recommend Shakubuku to you. If you practice Shakubuku on your friends, you will be able to be born with them in the next existence of life. Even if you may carry out Shakubuku for them, they may not take faith immediately. You may even be slandered by them, but you will be born with them in the next life and will believe in the true faith together.

Since you practice Shakubuku in this life, you will naturally be healthy, fortunate and have a prosperous business in your next life. The friends who did not take faith despite your earnest persuasion will also appear with you, although there is no knowing who they will be. A friend of yours may become a housemaid in your home, and yet another your chauffeur. Still another may be a neighbor suffering from illness, but, there is a chance that you will meet your friends wherever they may be. In that time they will accept your advice and be converted to this religion.

Such persons trouble us very much - not only in this life but also in the next. At any rate you had better practice Shakubuku for your wife and children. If you are a woman, you should persuade your husband into this religion. Even if he cannot embrace the faith, it is all right, but it is important to do Shakubuku for him. It is because you will be able to see your mate in the next life also.

If you do not do Shakubuku for your marriage partner, you will be unable to be born together in the same age. You will not see your beloved children any more. If you are born next time, your children will not, or when they happen to appear, you will not be there. Therefore, you are required to convert your family.

Some wives may say, "Then I must be born with my husband again in the next life? I am sick of him." However, it does not necessarily follow that because you are husband and wife in this world, you be will born again as such. Your husband may appear as your grandfather, your child, or even your patron in business.

You can by and by understand this profound principle of life, when you chant many Daimoku and devote yourself to the practice of Shakubuku.

 

 

Sho zen nanshi, nyaku u shujo raishi ga sho,

ga i butsugen kan go shin to sho kon ridon, zui

sho o do, shosho ji setsu myoji fudo nenki

daisho, yaku bu gen gon to nyu nehan, u i shuju

hoben, setsu mimyo ho, no ryo shujo, hokkangi shin.

 

This passage means, "Men of devout faith, when some came to me, I perceived with the eye of Buddha the degree and other basic elements of their faith. Then determining the method for their salvation, I taught under different names and varied my length of teaching in the divergent worlds. On other occasions, I made my advent saying that I would pass away, and also by diverse means did I expound the subtle Law, gladdening their hearts."

When we worship before the Gohonzon, we will be endowed with the great mercy of the Gohonzon which enables us to improve our conditions in life, since the Gohonzon knows the degree of our faith, wisdom, concentration, wish and effort. These are known as the five roots (Gokon) of people. Therefore, the sutra reads in this part, "You men of devout faith, when some came to me, I perceived with the eye of Buddha the degree of his faith and others. Then determining the method for salvation, I taught under different names and varied my length of teaching in the divergent worlds."

The Daishonin, therefore, states that it is not the fault of the Daishonin even if you cannot receive divine benefits without practicing Buddhism in earnest.

The True Buddha of Mappo, Nichiren Daishonin, left behind Him the Dai-Gohonzon for us to worship. We have to be deeply grateful to Nichiren Daishonin.

When the True Buddha was alive, He called himself Nichiren [Daishonin] and just before His death, He put down His life in sumi (black Chinese ink) and named it the Dai-Gohonzon. This is what the sutra means, "I taught under different names and varied my length of teaching." (Myoji fudo nenki daisho) This is the true aspect of the Buddha.

You may have a question, "Why did the Daishonin pass away even though His life is said to be eternal?" Death is the immortal truth of life. Death is the most wonderful problem. The last problem of Buddhism is that of death. The Buddhism of Nichiren Daishonin gave the most clear-cut answer to this question.

All Buddhas expound their subtle laws, gladdening the hearts of people. Then can we worship any Buddha? No; there is the ‘era’ in Buddhism. According to the era, Buddhas who gladden people’s hearts differ. Even if Shakyamuni, the Buddha of Shoho, were to make advent in our era of Mappo, he would have no power to gladden our hearts.

However, Nichiren Daishonin is the True Buddha of Mappo who established the Dai-Gohonzon, for all humanity. When we worship the Dai-Gohonzon, He will expound the subtle law for us. It is the subtle law that the Gohonzon causes benefits and makes us happy. It is beyond our understanding how these benefits appear, but the Gohonzon gladdens our hearts.

The Gohonzon knows the way to redeem mankind. The Gohonzon favors us with His great mercy. We will never become unhappy insofar as we practice the morning and evening services of Gongyo with pure faith and do Shakubuku activity.

Some believers may say, "As I believe in the Gohonzon, my business will prosper even without my effort." Nothing is as unreasonable as this ! They misinterpret the words of the Gosho to justify themselves. It reads, "When the sky is clear, the ground is visible. A believer in the Hokekyo will naturally know the worldly law." The Hokekyo of Mappo is the Gohonzon. They are so idle as to try to earn money without working for it.

"Then it is not absolute benefit, is it?" Some may say this, but it is far from true. To earn money without working is the same as roasting a chicken without adjusting the oven’s temperature. Even if you put the chicken in the oven, it cannot be cooked without lighting the fire however hard you may chant Daimoku to the Gohonzon.

However earnestly you may practice Shakubuku, you will suffer punishment if you neglect your work. A passage from the Gosho reads, "Make your best service in your occupation; that is the practice of the Hokekyo." Working even equals belief in the Gohonzon.

Suppose you work diligently for your company but you refuse to go to the accounting office to receive your salary. Then can you get it? Even if.your employer may wish to give you a salary, he cannot do so. Likewise, you must work earnestly and in the most effective manner to earn money.

"A believer in the Hokekyo will naturally know the wordly law" means that you believers should know the best way to manage your business through worshipping the Gohonzon. As you advance in your faith, you will come to understand various phenomena of the world and become wiser.

Next, the Gohonzon gladdens our hearts as the sutra reads, "no ryo shujo hok-kangi shin".

Therefore, we always feel grateful to the Gohonzon. However, man is actually greedy and avaricious. New believers will be grateful when they receive the Gohonzon but on other occasions, they may sometimes continue faith for the sake of formality, saying to themselves, "If I neglect my Gongyo I will suffer punishment; so, I have to do Gongyo." Such an attitude is not healthy.

On the contrary, you thank the Gohonzon, thinking, "It is extremely rare to see the Gohonzon, yet I can worship the Gohonzon now. How fortunate!" You will have even greater blessings from the Gohonzon. However, you cannot be delighted even if you try to do so.

"He told me to be delighted. I will gladden my heart." However as you feel your legs numb while seated in Gongyo, you may complain, "Isn’t it over yet?" and still "I must feel delight in faith." Such delight is not genuine. I think you should come to feel natural delight in the faith as soon as possible.

 

Sho zen nanshi. Nyoral ken sho shujo gyo o

shobo toku hak-ku ju sha, i ze nin setsu. Ga

sho shukke, toku anokutara sanmyaku san-

bodai. Nen ga jitsu jobutsu i rai, kuon nya-

kushi. Tan ni hoben kyoke shujo, ryo nyu

butsudo sa nyo ze setsu.

The quotation means: "You men of devout faith, observing that mankind, meager in virtue and laden with sins, pursues inferior laws, the Buddha (Daishonin) taught thus: I entered the priesthood in my youth and attained enlightenment. However, the truth is that it is an eternity since I attained Buddhahood. I taught this provisional view of life to make the people attain the enlightenment of eternal life."

Nikkan Shonin, the 26th High Priest, said that today in Mappo those who do not know the True Buddha of Kuon Ganjo or the Daishonin are what the sutra defines as "gyo o shobo toku hak-ku ju sha" (men meager in virtue and laden with sins, pursuing inferior laws). They are believers in misleading religions.

Many people do not know that Nichiren Daishonin is the True Buddha. They take a very superficial view of Buddhism and regard the Daishonin as Bodhisattva Jogyo and no better than that. Even Toki Jonin, one of the greatest disciples of Nichiren Daishonin, asked the Daishonin, "When will Bodhisattva Jogyo appear in this world ?" Even Toki who received the important thesis Kanjin-no Honzon Sho (Writings on the Supreme Object of Worship in Mappo) was unaware of the fact that the Daishonin sometimes called himself Jogyo.

However, in many parts of the Gosho, the Daishonin expressed His conviction that He himself is the True Buddha through the three proofs - literal, theoretical and actual. Also He wrote many works to awaken us to the fact that we are the disciples of the True Buddha. The inheritor of this spirit is only Nichiren Shoshu.

Those who do not believe in Nichiren Shoshu can scarcely understand the eternity of life. They believe that they were born to this world and will perish here. Christianity expounds the eternity of life. Many other religions may stress the eternity of life. However, their view of life is simply ideological. They do not recognize in the end that their bodies will last eternally. No one is bold enough to declare that man will he born to this world again.

This problem will remain unsolved unless one recognizes the idea of Ku. The eternal existence of the Ga of the Jo-Raku-Ga-Jo is Ku, which is not ‘soul’. There can he no eternity of soul. Ku is the profound philosophy of life.

Ga which literally means Ego or Self is human life. The principle of Jo-Raku-Ga-Jo means that one can live in absolute happiness only by purifying his life and realizing the eternity of life through his faith and practice of the True Buddhism.

When you make unimaginably hard study of Buddhism, you may realize that your life exists eternally in the universe. But it will be much easier for you to believe that your life is eternal. After much study, you will realize that you should have believed in the eternity of life instead of devoting yourselves to such difficult and sometimes rewardless study.

Sho zen nanshi, Nyorai sho en kyoden kai i

do das-shujo. Waku sek-koshin, waku set-

tashin, Waku ji koshin, waku ji tashin, Waku

ji koji, waku ji taji. Sho sho gon setsu kai

jitsu fu ho.

The quotation means, "Men of devout faith: it is therefore for the purpose of leading mankind to enlightenment that the Buddha expounded various sutras, either using himself as an exemplar or another, either present ing himself or another, and either citing his actions or those of another. All of the doctrines of the Buddha are true and none are false."

"It is solely for the purpose of leading mankind to enlightenment that the Buddha expounded various sutras" (Nyorai sho en kyoden kai i do das-shujo).

The Buddha in Mappo, as stated before, is Nichiren Daishonin. All the Buddhas who made their advent in innumerable lands according to the inborn nature of the people attained enlightenment by embracing Nam-myoho-renge-kyo. The sutras expounded by Nichiren Daishonin are the Gosho (the Daishonin’s writings), the essence of which is none other than Nam-myoho-renge-kyo.

If we believe in and practice Nam-myoho-renge-kyo, we are sure to be saved from unhappiness. Otherwise, the Buddha would be a prevaricator.

Then what is the meaning of the part "Waku sekkoshin, waku set-tashin, Waku ji koshin, waku ji tashin, Waku ji ko ji, waku ji taji"? It literally means "either using himself as an exemplar or another, either presenting himself or another, and either citing his actions or those of another."

Koshin means ‘oneself’ or Buddhahood (Bukkai) and tashin means ‘another’ or the rest of the Ten Worlds (Jikkai) -the Nine Worlds (Kyukai). Bukkai indicates the Buddha and Kyukai, ordinary people.

Nichiren Daishonin teaches us and manifests the life of the Buddha and reveals the Buddha’s actions. This is indicative of the mercy of Nichiren Daishonin who continually ponders the way to save all people from unhappiness.

Thus Nichiren Daishonin teaches, either as Bodhisattva Jogyo or as the eternal True Buddha, and manifests himself as the former or the latter on occasion. Furthermore, the Daishonin clarifies the benefits to a person who offers his contribution to the Daishonin and the punishment which a person undergoes for persecuting the Daishonin. Here, the actions of the Buddha are expounded.

In this teaching, the sutra reads, "All of the doctrines the Buddha teaches are true and none are false" (Sho sho gon setsu kai jitsu fu ko).

Nichiren Daishonin, the True Buddha of Mappo, expounded only one sutra, although Shakyamuni Buddha taught innumerable sutras contained in the so-called ‘library of 80,000 sutras’. The Daishonin’s only sutra is Nam-myoho-renge-kyo which was expounded for the salvation of all mankind.

"Daishonin, will you please reveal to us the most important teaching?" "All right, be seated. ‘Nam-myoho-renge-kyo’, that is all." Just as the above conversation shows, His thirty years of teaching can be reduced to the one law, Nam-myoho-renge-kyo. This is why we can be saved from unhappiness or distress merely by chanting the Daimoku and teaching the Mystic Law to the unhappy.

 

Shoi sha ga. Nyorai nyo jit-chiken sangai

shi so. Mu u shoji nyaku tai nyaku shutsu,

yaku mu zai se gyu metsudo sha. Hi jitsu, hi

ko, hi nyo, hi i. Fu nyo sangai ken no sangai.

Nyo shi shi ji nyorai myo ken mu u shakumyo.

The sutra reads, "The reason is that the Buddha perceives the threefold world in its actual existence. There is neither birth nor death; nor is there a pre- or postlife. Life is neither actual nor unreal, there is neither existence nor extinction, and neither is it the same nor different. The threefold world is not what those who dwell in it perceive it to be. However, the Buddha sees it all clearly and without error."

The ‘threefold world’ (Sangai) is the Buddhist view of the universe in which the universe is divided into three - the world of matter (Shiki-kai), the world of spirit (Mushiki-kai) and the world of desires (Yokkai).

Nichiren Daishonin (Nyorai) has the true view of the world and of the universe. He teaches that, from the viewpoint of the true aspect of life, it is merely a condition of the change of life that man dies or is born.

Such is the true aspect of death or birth, pre- or post-life, which is viewed from Buddhism. Our pleasures and troubles are both activities which are inherent in our lives.

When we come to realize that life is eternal and that it has neither a beginning nor an end, we need not fear either death or post-life. It is the true aspect of life to be neither actual nor unreal, nor is it true that one life is the same or different from others.

For instance, when asked, "Do you have a life?," a person will answer "Yes," but he does not know what life is. It is neither body nor mind. Then, life apparently does not exist in him. Since its existence is not clear, it is not actual. Then has he no life? Certainly he has, since he is living, The life in question is what Buddhism calls Ku.

Likewise, your life at present is not the same as that when you were a baby. However, former is not fundamentally different from the latter. This is what is meant by "neither is it the same nor different" (Hi nyo, hii).

"Fu nyo sangai ken no sangai" in the quotation means "The threefold world is not what those who dwell in it perceive it to be."

Nichiren Daishonin does not perceive the threefold world partially as an ordinary person does from his own view, but knows the whole world correctly with Buddha’s wisdom (Hoshin). The True Buddha of eternal existence is Nichiren Daishonin who expounds the true aspect of life.

We common mortals cannot see the true aspect of the threefold world (Sangai) - the world of desire, the world of matter and the world of spirit - but the Buddha can do it perfectly. Therefore, we need to chant Nam-myoho-renge-kyo and obtain the power of the Gohonzon through which we can see it. Only then will we be able to perceive all the phenomena in the world correctly. Let’s lead a successful life filled with happiness by keeping faith in the Gohonzon.

I sho shujo u shuju she shuju yoku shuju gyo

Shuju okuso funbek-ko, yoku ryo sho sho

zengon, i nyakkan innen hiyu gonji shuju

seppo. Shosa butsuji mi zo zan pai. Nyo ze

ga jobutsu irai jindai kuon. Jumyo muryo

asogi ko jo ju fu metsu.

The Daishonin states through this passage, "Since people have differing natures, various desires, disparate ideas and judgment, I propounded different teachings in the Gosho through various parables of causal relationship, examples and other words in my desire to plant the roots of righteousness in the hearts of all mankind.

"This Buddhist practice have I continued unceasingly. An infinity has passed since I attained enlightenment. My life has been one of many uncountable kotis of aeons, has always existed and shall never end."

Viewing the people in the period of Mappo, Nichiren Daishonin found that people have various qualities and different ways, have various ways of thinking or thoughts according to the cause they created in their past existences.

Thus the Daishonin pondered how He could save the people. Just as the sutra reads, "In His desire to plant the roots of righteousness in the hearts of all mankind (yoku ryo sho sho zengon)," the Daishonin decided to teach us the practice of Buddha (zengon).

With a wish to let us practice Buddhism, the Daishonin expounded various parables of causal relationship (innen), and said that it is because one created a cause for poverty in the past that he is now distressed with a poor life, and that he can accumulate the cause for wealth which he did not have in the past existence, by chanting the Daimoku and practicing Buddhism. A parable of causal relationship (innen) means that a happening is caused or motivated by something in the past.

Moreover, the Daishonin teaches many examples (hiyu) of accumulating good fortune through contributions to the Daishonin.

When we read the Gosho, we must take the contributions of believers and their benefits as parables or examples. Even if we were to send a Kimono (Japanese-style clothes) to the Daishonin today, it would not be a great task which requires much effort.

However, it was great trouble for people of His day to offer clothing to Nichiren Daishonin. Once they planted cotton in the spring, they had to wait until the fall to harvest. They then spent much time in spinning thread out of the cotton and in weaving it into cloth and finally sewing it into Kimono. When we compare our faith in the Gohonzon with the pure faith of the people in those days, their contributions serve as fine ‘examples’ for us today.

We can also learn a great deal from testimonials of people who became happy by obtaining benefits from the Gohonzon, or say, "He became poor for slandering the Gohonzon," or "She cannot get blessings from the Gohouzon, as she always speaks ill of other believers" and the like.

"The other words" (gonji) in the quotation are indicative of the Daishonin’s teaching and passages of the Gosho. From the standpoint of the True Buddhism, we can see far into the future of society by reading the newspapers or listening to the radio.

The Daishonin encouraged us to practice Buddhism by propounding different laws through various parables (hiyu) and other words (gonji) so that we can obtain benefits from the Gohonzon.

Even today, 700 years after the death of the Daishonin, the Dai-Gohonzon never ceases to plant the "roots of righteousness in our hearts". In this way, the life of the Daishonin has continued since the infinite past. Shakyamuni revealed the period of Gohyaku-jintengo but not the infinite past. However, "Asogi ko" (many uncountable kotis of aeons) means Kuon Ganjo, from the standpoint of the True Buddhism, and the life of the Daishonin is eternal and will never perish in the future.

Nichiren Daishonin is the True Buddha of the Kuon Ganjo (infinite past). What is most significant is that Nichiren Daishonin appeared in this period of Mappo.

This Buddhist principle is also shown in Shakyamuni’s Buddhism. For instance, the Buddha existed in Gohyakujintengo and far later, another Buddha named Nentobutsu appeared. Bodhisattva Judo who was related to Nentobutsu was born in India as Shakyamuni Buddha.

Although we are inclined to think that the Daishonin appeared for the first time in the period of Mappo, it is not true. In Kuon Ganjo, He attained enlightenment instantly, realizing that He was the entity of ‘Nam-myoho-renge-kyo’.

The True Buddha made His advent in Japan in the period of Mappo, while sending His messenger Buddhas on His behalf to other worlds. It is correct to think this is the way of the appearance of the Daishonin.

Shakyamuni’s Buddhism has the practice of making offerings to priests. Offerings may be classified into two categories - things and the Law. Shakyamuni taught that since there is a limit to making material offerings, people should make offerings of the Law. Making offerings of the Law means to make others understand and enjoy the great blessings of Buddhism, that is, Shakubuku.

In the sutra, there is a passage, "mi zo zan pai" (This Buddhist practice have I continued unceasingly). We common mortals have Sunday holidays but the Gohonzon does not. It would be inconvenient if Nichiren Daishonin says, "I am taking today off." Even if we prayed the Gohonzon at midnight because of stomachache, the Gohonzon would stay asleep. It is because of "mi zo zan pai" that such a thing never occurs.

The True Buddha protects the believers without pause even during the night. The heart of the Daishonin is much like that of a planter who is eagerly waiting for the time when the plant will put forth buds or when the buds begin to bloom.

Taking into consideration that the Buddha never rests even for a little while, it is natural that we devote ourselves to the practice of Buddhism only for an hour or two a day. Compared to the work of the Buddha, ours is very slight. So, even if we are sleepy, we are inspired to go out for helping the unhappy.

She zen nanshi, Ga hon gyo besatsu do sho

jo jumye ken yu mi jin. Bu bai Jo shu. Nen

kon hi jitsu metsudo, ni ben she gon, to shu

metsu do. Nyorai I ze hoben kyoke shujo.

The above passage means: "You men of devout faith, once I also practiced the Bodhisattva austerities and the life which I then acquired still remains undepleted. Nay, I shall continue to exist for yet twice that number of aeons. Although I may predict my own death, in actuality I do not pass away. With this means, I the Buddha instruct mankind."

In the above-cited passage of the sutra, "bosatsu do" (Bodhisattva austerities) is indicative of Nam-myoho-renge-kyo. There are 52 stages of ‘Bodhisattva austerities’, the eleventh of which is called Shoju, where Nam-myoho-renge-kyo is elucidated from the viewpoint of Nichiren Daishonin’s Buddhism.

Although Nichiren Daishonin has been long gone, life is eternal in the eye of the Buddha. It is the true aspect of life.

Just as the sutra states, Shakyamuni Buddha in India expounded the supreme doctrine of the eternity of life in the Juryo Chapter, but it is of no use for people in the period of Mappo. Nichiren Daishonin established the Dai-Gohonzon for the salvation of all mankind in Mappo, and teaches us that we can be well versed in the life-philosophy by praying to the Dai-Gohonzon of Nam-myoho-renge-kyo. The Daishonin’s philosophy has a deeper meaning than that of Shakyamuni.

Religion as well as Buddhism is a type of science whose object of study is man’s daily life and human life. That science which is the basis for religion is called religious philosophy. For example, the religious philosophy clarifies the wonder why human beings are different and how to live happily in this life.

However, in the Juryo Chapter of the Hokekyo, eternal life is elucidated, making further research into human life. Moreover, the contradictions and the greatest doubts in the life-philosophy are solved fundamentally in the Juryo Chapter. The question of how we can become happy and how to do away with unhappiness is thoroughly explained in this chapter.

There are two kinds of Juryo Chapter - one which gave people benefits in the age of Shakyamuni and the one propounded by the Daishonin which provides us with vital life-force and happiness, but the latter is by far superior to the former.

As mentioned earlier, in Shakyamuni’s Buddhism, "Ga hen gyo bosatsu do she jo jumyo..." (I also practiced the Bodhisattva austerities and thc life which I then acquired still remains undepleted) reveals the Hon’nin-Myo [The Mystic Principle of True Cause) from then acquired still remains undepleted] reveals the Three Mystic Principles). The Hon’nin-Myo represents the practice with which the Buddha attained enlightenment. "Ga jitsu jobutsu irai, muryo muhen hyaku sen man noku nayuta ko" (It is actually an infinite and boundless time - many hundred thousand myriads of kotis of aeons since I attained Buddhahood) represents the Honga-Myo (The Mystic Principle of True Effect). "Ga Jo zai shi shaba sekai, seppo kyoke", (From that time have I been in this world to teach the Law) is the Honkokudo-Myo (The Mystic Principle of True Land). Honga-Myo means the result (Buddhahood) attained through the practice of Buddhism, and Honkokudo-Myo signifies the place where the Buddha appears and expounds his teachings.

In this Juryo Chapter, the Three Mystic Principles mentioned above are combined for the first time in all the teachings of Shakyamuni.

Now, it is proper to speak of the reason why Nichiren Daishonin, the True Buddha of Mappo, passed from this world despite His having the eternity of Buddha’s life.

If the Daishonin existed eternally in this world as the Buddha, ordinary people who are in the Nine Worlds would also live forever, from the viewpoint of the theory of Jikkai Gogu (each of the Ten Worlds comprises within itself the Ten Worlds) - the eternal life of the Buddha existing within ordinary people.

Also, if the Daishonin existed eternally in this world and did not pass away (Nyaku bukkuju o se), people of meager virtue (Hakutoku shi nin) would neither worship the Gohonzon nor plant the roots of righteousness (fu shu zengon) through the practice of the True Buddhism. Therefore, they would fall into poverty-stricken and vulgar lives (Bingu gesen) and would not be able to attain happiness because of their adherence (ton jaku) to the Five Base Desires (go yoku). Moreover, they would be. enmeshed in the snare of misleading thoughts or inferior ideas (nyu o okuso moken mo chu), according to the sutra quoted above.

What is worse, if people never died whatever they might do, they will never struggle to improve their own abilities, and they will be driven into unhappier situations.

From the standpoint of Nichiren Daishonin’s Buddhism, the Buddha named in the sutra, strictly speaking, is indicative of the Buddha of Nam-myoho-renge-kyo, but in a broader sense, it means all people. A passage from Ongi Kuden (the Record of the Oral Teachings of the Daishonin on the Hokekyo) goes, "In my view, the Buddha is indicative of all people in a broader sense.

According to the Daishonin, if human beings were not destined to die, people of meager virtue wpuld not respect the Gohonzon, the entity of the True Buddha of the eternal aeons. Nothing is more fearful than not dying. Suppose not only man but also all creatures including cats, dogs and rats should not die. Even if beaten, killed, run over by a streetcar or being deprived of food, none of them would ever die, and the world would be thrown into confusion.

The number of elderly men and women would gradually increase. They cannot of course be healthy as long as they like, and as they grow older, they fall prey to illness, but they never would die but continue to live in this world to no purpose.

Thus, it would be troublesome if man did not die. However, it would also be perplexing if we could foretell the time of our death. How could we read our favorite books, if we could foresee that we would die three days hence?

It is mysterious that man is mortal, and he cannot anticipate the exact moment of his death. Thus he can worship the Gohonzon. Indeed, life is inscrutable. Man eagerly hopes to live in this world, not knowing the time of his demise but he eventually passes away. This is why Nichiren Daishonin calls it the birth and death inherent to human beings.

Taking the above factors into consideration, we can do nothing but worship the Gohonzon. Just as stated by the Daishonin, we must become truly happy before our deaths, acquiring the two laws of cause and effect (the cause of practicing religious austerity and its meritorious result - attaining eternal happiness), favored by the benefits of the Gohonzon.

Nichiren Daishonin states that people can live with wealth, good health and peace at home thanks to their strong faith in the Gohonzon for several years before their death. Otherwise, who can prove happiness - enlightenment in the next existence of life?

We cannot endure being ill and unhappy until our last moments. By worshipping the Gohonzon, a sick man never fails to recover from his serious illness which has confined him to bed, and feel peaceful in mind. He will become able to enjoy travelling.

However, if we become truly happy only too soon, we will have to die several years after. In this sense, when we are distressed, we can find the greater propspect of development in the future. Then you can feel reassured since you have to live and practice Buddhism for many more years to attain enlightenment or absolute happiness. This conviction will change your illness, poverty or any other worry into the cause of reassurance. This is the view of life based on eternal life.

chi sho bus-shusse nan ka chigu. I

This passage means: "If Nichiren Daishonin were always with us in this world, people of Mappo, with selfish minds, would tend to neglect the practice of Buddhism. Moreover, they cannot realize the difficulty of approaching the Daishonin nor could they respect Him. Thinking Him an ordinary person, they would not follow the teachings of the Daishonin. Without knowing forever that the Daishonin is the True Buddha of the Latter Day of the Law, they cannot become happy since they do not practice True Buddhism.

For this reason, the Daishonin passed away, revealing to us the true aspect of life. Disciples of Nichiren Daishonin cannot attain Buddhahood - enhightenment - without the advent of the Daishonin. Thus, this sutra expounds the difficulty of encountering Nichiren Daishonin.

We can read the above passage from the Juryo Chapter from two viewpoints. If Nichiren Daishonin should make His advent today, we would welcome Him and follow His profound teachings by arousing pleasure within us, I believe. However, how did the people in those days feel about the Daishonin? The Daishonin, shabbily dressed in worn-out clothes, strictly pointed out mistakes of the heretical Buddhist sects in Japan. He lived in a humble cottage and ate plain food. Though today many people think of Him as great and worthy of respect, none paid due respect to Him in His own day.

It is very difficult for people to meet the Buddha. Therefore, they must always have a mind seeking for the Buddha. What a great joy it would be for us to see Nichiren Daishonin, and again nothing is more sorrowful than not seeing Him.

However, today when some 700 years have passed since Nichiren Daishonin began to chant Nam-myoho-renge-kyo, we can express our great joy of worshipping the Dai-Gohonzon and of striving for Kosen-rufu.

From a different standpoint, if our life should exist eternally in this world, we would not make vigorous efforts to develop ourselves and thus, would be apt to fall into confusion.

We face the basic problem of death in reality. The presence of death in this world makes us feel the precious value of ljfe and we aspire to further develop ourselves. Is it good to make light of our life, thinking it difficult to be born again as Man [rather than as an animal]?

We have the life of Buddha - Nam-myoho-renge-kyo - within us. It is pitiful that people should die without realizing the life of Buddha. Thinking much of our lives, we must realize the life of Buddha springing out from within us. The Buddha in our life is similar to the life of Nichiren Daishonin.

Thus, when we believe in the Dai-Gohonzon established by Nichiren Daishonin, the life of Buddha within us manifests itself but it is very difficult for people to encounter Buddhism—above all, even more difficult to embrace the Righteous Buddhism. Still more difficult is to see the Dai-Gohonzon. We must realize our good fortune to have seen the Dai-Gohonzon, the very core of all Buddhist scriptures.

The passage means: "The reason is that in the course of many hundred thousand myriads of kotis of aeons, people of meager virtue may chance to see a Buddha or again, may not. (Shoi sha ga.. .fu ken sha) Therefore I declare thus: Priests, it is a rare event for one to see the Buddha. (I shiji ko, .. nan ka tokken) The people then, on hearing these words, will thereby realize the rarity of seeing the Buddha and thus will yearn for and thirst after Him, thus planting the roots of righteousness (in their hearts). (Shi shujo to.. .ben shu zengon) It is for this reason that the Buddha prophesies His own death although He does not die in actuality. (Ze ho nyorai. . .ni gon metsu do)

"Once more I say to you, men of devout faith, the Laws of all the other Buddhas are likewise similar to this since all these Buddhas are, so to speak, the shadows of the True Buddha. Thus any law of any Buddha is true and without error if based on the True Buddhism. (U zen nanshi...kai jitsu fu ko)"

In the course of many thousands of myriads of kotis of aeons, people of meager virtue in Mappo may or may not chance to see Nichiren Daishonin, the True Buddha. Even if the Daishonin may make His advent in some world, we might not be alive as men. Therefore, it is evidence of our profound relationship with the True Buddhism that we have been able to meet the DaiGohonzon.

Referring to it, the Daishonin says "For a great many people in Mappo, it would be a rare event to see the True Buddha." So, hearing, these words, the people in Mappo will thereby realize the rarity of seeing the True Buddha and thus will yearn for and admire the Daishonin.

Those who cannot see the Daishonin thirst eagerly after the Dai-Gohonzon left behind for them in Mappo as the life of the Daishonin. They practice religious activities in order to plant the roots of righteousness (zengon).

In daily life, many people are troubled with poverty, illness and are worried about their children and the like. There are many people who fall into unhappiness in this world. It is Nichiren Daishonin who is assiduous in leading such unhappy people to happiness night and day, by troubling His mind about how to save unhappy people from delusion.

However, if one does not yearn for and thirst after the Gohonzon in his heart, it can be said that his faith in the Gohonzon is very weak.

"Since I neglected to do Gongyo this morning, must I undergo punishment, Bachi ?" or "I will do it, lest I should be scolded by my group leader." - this is not genuine faith. We merely want to live for thirty or forty years with gratitude, pride and joy in having seen the Dai-Gohonzon which is actually well-nigh impossible to meet even once during the period of some million or ten million years. We should lead a life centered around the Gohonzon with sincerity and devotion.

It is for this reason that the Daishonin prophesied His own death although He did not die in actuality from the viewpoint of the true aspect of life. Certainly the Daishonin perished in His body, but His life, which is the Buddha’s life of Ichinen Sanzen actually exists in the Great Universe. He revealed the phenomenon of death.

The sutra quoted means that all the other Buddhas were but provisional. They saved the people just as the Daishonin does, by showing their death. Any laws of any Buddha in any time, therefore, is true and is without error.

ju ni ju, naishi hyahu shu. I u jien, on shi jo-

This sutra poses the following analogy: "Suppose there be an excellent physician of deep wisdom who is skilful at compounding medicines and can cure any disease. This physician has many sons, numbering ten, twenty, nay over a hundred. One day he goes out to see his patient in a province in a distant part of the land."

In this passage, ‘an excellent physician’ means the True Buddha who attained Buddhahood in the infinite past of Kuon Ganjo realizing that He himself was the entity of Nam-myoho-renge-kyo.

Just as mentioned, ‘an excellent physician of deep wisdom’, he is well versed in Nam-myoho-renge-kyo. To be skilful at compounding medicines means that the physician compounds the most effective medicines which can cure any disease, physical or mental - to solve worries or difficulties in a family or a nation. The medicine is nothing but the Gohonzon of Nam-myoho-renge-kyo.

The Gohonzon has the great power to cure all disease, including worries in love or the disease of poverty. The True Buddha has a great many children - all mankind. One day, this excellent physician, the True Buddha, had been travelling in a distant province on a professional visit before the coming of Mappo.

monran, enden u ji. Zeji go bu gen rai ki ke.

During the absence of the True Buddha of Nam-myoho-renge-kyo, the sons (people of Mappo) happened to take some medicine by mistake which poisoned them. In other words, the people of Mappo took faith in inferior religions. Shakyamuni Buddha definitely expounded in the Hokekyo (Juryo Chapter) that anything other than the True Buddhism is poison.

In the period of Zoho, Tendai (T’ien-t’ai) the Great, Myoraku (Miao-lo) the Great, both in China, and Dengyo the Great of

Japan gave theoretical explanations of the sutra. The Daishonin himself clearly mentions in the Ongi Kuden that ‘poison’ means inferior religions.

There are many parables in the sutras and seven in the Hokekyo. They are known as the Seven Parables of the Hokekyo.

The parable of ‘an excellent physician’ (Roi) related here is one of them. The sutra reads:

Some time after their father’s departure, the sons happen to take some medicine which poisons them, and they moan violently, writhing on the ground. At this very moment, the father returns from his journey to find that all his sons have taken poison, some of them having lost their reason and others still lucid. Seeing their father returning from afar, they are overjoyed and kneeling down, beg him:

"We are happy to see your safe return. We were foolish enough to have taken poison by mistake. We entreat you to cure us and save our lives."

The father, seeing his sons in great agony, takes fine medicinal herbs possessing the exquisite color, ordor and taste. Then under various prescriptions, he grinds, sifts and mixes them. Giving it to his sons, he says:

"This fine efficacious medicine is possessed of color, odor and taste. Take it, my sons, and you will be relieved of your agony and all your other afflictions."

Among the many sons, some who have not lost their senses, notice the excellent color and ordor of the fine medicine, immediately take it and are cured completely of their agony.

The others, who have lost their reason are also delighted to see their father’s return and ask him to cure them. However, when the father offers them the medicine, they refuse to take it. This is because the poison has entered their systems and they have lost their senses; therefore they think this medicine, although possessed of fine color and odor, to be ineffectual.

Then the father muses:

"My poor sons! Their hearts have been turned by the poison. They are happy to see me and beg for relief but they do not take this fine medicine I offer them. Now I must adopt some way to induce my sons to take it." So he makes this statement:

"You should know this. Now I am old and feeble and the term of my life is nearing its end. Now I will leave this fine medicine here for you to take. So think not that your sickness is incurable."

Thus admonishing them, he journeys to another land from where he sends a messenger to announce, "Your father has passed away."

Hearing of their father’s death, the sons are sorely grieved and reflect: "Were our father alive, he would pity and protect us, but now he has forsaken us and died in a distant land. Now we are orphaned with no one on whom to rely."

"After taking the poison, they moaned violently, writhing on the ground, because the poison had passed into their system (Sho shi o go on ta dokuyaku Yaku hotsu monran, enden u ji)." This is indeed terrible, because we cannot discover harmful effects of poison caused soon after taking it. It makes us realize its baneful influence ten years or twenty years later.

There are many kinds of poisons causing them to writhe about on the ground in agony on account of taking the poison.

By believing in an inferior religion some parents are distressed with their children contracting polio. It shows the aspect of writhing on the ground that many people are worried about their stagnant business or with family discord. Both Nichiren Daishonin and Shakyamuni Buddha say that any inferior religion is terrible.

The sutra "Zeji go bu gen rai ki ke" means that at this very moment, the father returns home from his journey. "At this very moment" in the above sentence is indicative of the period of Mappo.

In Buddhism, ‘time’ (ji) is that of Shoho, Zoho and Mappo. It also means the ‘time’ when a Buddha, realizing that people are seeking Buddhism in their hearts, makes his advent for them.

"The father returns home from his journey" indicates that Nichiren Daishonin, the True Buddha of the infinite past, makes His advent in the period of Mappo. "Home" means this world we live in - Shaba which is so called because it is filled with troubles and therefore requires endurance (Shaba) on the part of mankind.

In Mappo, when Nichiren Daishonin made His advent in this world, all His sons were writhing with pain after taking poison. Namely, taking faith in various inferior religions, some of them had lost their reason, while others still rendered lucid.

Some who had lost their reason, so to speak, represent people of Gyaku-en who forget to plant the seed bestowed by the True Buddha of Nam-myoho-renge-kyo in the infinite past, and others who are still lucid - people of Jun-en who remember planting the seed of Buddha in their minds and feel great joy in their hearts to hear the Nam-myoho-renge-kyo.

All the people are overjoyed and kneeling, worship Him, observing Nichiren Daishonin’s advent: "We are happy to see your safe return. We were so foolish in taking the poison of inferior religions by mistake, and are in agony as the poison spreads in our veins. We entreat you to cure us and save our lives."

In the above passage cited from the sutra, "to save our lives" truly means to give the benefits and vital life-force to solve any difficult problem or to overcome any hard life. Later, Nichiren Daishonin promises to give us all we want to have.

We have one doubt about these passages from the sutra. The sutra says that seeing their father returning from afar, they are overjoyed and welcome him to the Shaba. But when Nichiren Daishonin made His advent in this world, all the people in Japan of that day rudely slandered the Daishonm.

However this doubt will soon be cleared away if one considers that such tremendous opposition to the Daishonin means, in a sense, a hearty welcome.

Shijo Kingo and Nanjo Tokimitsu, devout samurai believers, well-known among Nichiren Shoshu followers, Hakii Sanenaga who later turned against the Daishonin, Toki Jonin, the founder of a heretical sect temple, and Ikegami brothers all welcomed and served Nichiren Daishonin, just as the sutra reads.

The passage, "Kyo shi jumyo" (to give longer life) is literal proof that one can receive benefits from the Gohonzon if he has strong faith. The Daishonin promises to give longer life to believers in the Gohonzon who beg Him for it.

We can cure our diseases because the fate of falling ill can be removed and vital life-force can be given by the Gohonzon. During the silent prayer of the fifth or fourth prayer, if we pray to the Gohonzon with devotion and sincerity, "Give me a promise of ‘Kyo shi jumyo’ in my business," no earnest prayer will go unanswered.

Our father, Nichiren Daishonin, seeing His sons in the depths of terrible agony, gave them fine medicinal herbs.

‘Various prescriptions’ in the "e sho kyo bo" means a considerable amount of Shakyamuni’s sutras or teachings in the world.. The fine medicine was chosen from among his various teachings.

The father, an excellent physician, gave his sons (mankind of Mappo) the most efficacious medicine with the requisite color, odor and taste, by grinding, sifting and mixing the medicinal herbs. From the viewpoint of Nichiren Daishonin’s Buddhism, "the most efficacious medicine" means the Dai-Gohonzon of the Three Great Secret Laws.

Nichiren Daishonin says in the following (ni sa ze gon) that the fine efficacious medicine is the Nam-myoho-renge-kyo of the Three Great Secret Laws and is possessed of color, odor and taste.

In other words, the excellent medicine of Nam-myoho-renge-kyo has each of the Three Great Secret Laws - Honzon, Dairnoku and Kaidan of the True Buddhism (Honmon).

The True Buddha promises us believers in the True Buddhism, "Take it, my sons, and believe in the Gohonzon of the Three Great Secret Laws, and you will be relieved of your agony and all other afflictions."

I will briefly explain the word "shiki ko mimi." In Buddhism, there is a doctrine of Kai (precept), Jo (meditation) and E (wisdom) called San-gaku (three studies) by the Buddhism of Tendai the Great of China. These three doctrines are indicated by the passage "shiki ko mimi" (color, odor and taste) in the Hokekyo (Lotus Sutra).

In Nichiren Shoshu Buddhism, Kai, Jo and E are indicative of Kaidan, Honzon and Daimoku respectively in the Three Great Secret Laws. Therefore, Kaidan,. Honzon and Daimoku are equal to Shiki, Ko and Mimi in the Hokekyo.

This world, Shaba, is really the place where we were born in order to lead a happy life, but we cannot understand its delight unless we experience bitterness also. Only when we know the taste of salt are we able to taste sweet things. If we taste sweets only, we cannot recognize the sweetness.

In this trouble-ridden world, we are far from enjoying life. The world is full of misfortune and tragedy.

Therefore, Nichiren Daishonin bestowed the Gohonzon upon us to save from great agony all the people born in this world to lead a happy life. Thinking of our lives before conversion, we used to worry about our homes while at the office, and our minds turned to the office when at home. In this way, we were always annoyed by something - hence the world of ceaseless trouble.

Then, among the many sons, some who have not lost their senses are cured of their illness by taking the excellent medicine which has good color, odor and taste. In other words, it is said that our worries completely disappear when we take faith in the Dai-Gohonzon of the Three Great Secret Laws which the Daishonin bestowed upon us.

On the other hand, the others, who have lost their reason, were also delighted to see their father return and asked him to cure them; but when the father actually offered them the efficacious medicine, they refused to take it. The sons who refused to take the medicine are those who oppose the True Buddhism when they are told about it.

Some of them pay respect to the Daishonin in their hearts. However, although they want to improve themselves or escape from the world of agony, they dare not join Nichiren Shoshu. Indeed, it is a pity. The reason is clearly explained in the following passage.

Shoi sha ga. Dokke jinnyu, ship-pon shin ko,

The reason why the sons will not take faith in the True Buddhism is because the poison has paralyzed their systems (Dokke jinnyu) and they have totally lost their senses (ship-ponshin ko). Therefore, they think the Dai-Gohonzon of the Three Great Secret Laws, the fine medicine, is ineffective. When we tell them of the benefits of the Gohonzon, they still refuse to join Nichiren Shoshu, and worse, they even speak ill of the Gohonzon.

Nichiren Daishonin pities such poor sons or non-believers of His Buddhism. He is also impatient with them. It can be positively said that people can improve their home life and become rich, if only they worship the Gohonzon and participate in religious activities with a pure heart.

The Daishonin grieves over the fact that people who cannot believe in Nichiren Shoshu are deluded in their hearts, steeped in the poisons of inferior religion, and that they will not worship the Gohonzon, while hoping to become happy.

In an earnest attempt to save the unhappy, the Daishonin taught as follows: Both the Buddha’s life and ours last eternally. Despite the eternity of life as mentioned earlier, both the Buddha and we ourselves meet the phenomenon of death, being controlled by the law of ‘birth and death.’ That is why

Nichiren Daishonin passed away at the age of sixty-one in order to clarify the true aspect of life.

The Daishonin said, "Listen to me. My death approaches. Now I will leave this Dai-Gohonzon of the Three Great Secret Laws here for you to take. Take earnest faith in the Gohonzon, and you can resolve any worry or difficulty."

I will comment on the sutra, "kon ru zai shi" from the two Buddhist viewpoints. From Shakyamuni’s Buddhism, Tendai the Great said that the word ‘here’ in the passage "to leave this fine medicine here" (kon ru zai shi), is indicative of the life of Buddha innate in all people. However, the Daishonin makes it clear in the Ongi Kuden (Records of oral teachings of Nichiren Daishonin on the Hokekyo) that ‘here’ means Japan.

The Daishonin predicted that His Buddhism shall spread from Japan to the world and, so, He left the DaiGohonzon to save all mankind, in Japan, the starting point of the propagation of True Buddhism.

I would like to give a minute interpretation of the sutra "kon ru zai shi." The word ‘here’ in the sentence, ‘to leave the Dai-Gohonzon here for you to worship’ means Head Temple Taisekiji in Fujinomiya City, Shizuoka Prefecture in Japan. We can realize the true meaning of "kon ru zai shi, Nyo ka shu buku" when we find that what Nichiren Daishonin left here for us is the Dai-Gohonzon enshrined in the Hoanden (High Sanctuary) at Taisekiji. He also left His words not to think that our sicknesses are incurable.

The fact that Nichiren Daishonin ,passed away shows that He took a journey to another land after preaching to His sons. The messengers whom He sent from another land are the successive High Priests of Nichiren Shoshu.

This part of the sutra reads:

"Thus admonishing them, he journeys to another land (takoku) from where he sends a messenger to announce (ken shi gen go), ‘Your father has passed away (Nyo bu i shi).’

"Hearing of their father’s death, the sons are sorely grieved and reflect: ‘Were our father alive, he would pity and protect us, but now he has forsaken us and died in a distant land. Now we find that we are orphaned with no one on whom to rely.’ (Zeji sho shi ... mu bu jiko).

"In their perpetual grief, they are finally awakened to the truth. Realizing that this medicine actually does possess the color, odor, and taste (shi yaku shiki ko mimi), they at once take it (soku shu buhu shi) and are delivered from their illness (dokubyo kaiyu).

"The father, hearing that his sons are cured, returns home and makes himself known." (Go bu mon shi ... gen shi ken shi).

In a broader sense, the messengers mean us, the Bodhisattvas of the Earth who practice the True Buddhism with the spirit of Nichiren Daishonin. We are the messengers dispatched by the Daishonin, the True Buddha. Then, is there anything for us to fear in this world? If we bow to poverty or borrow money from others, then we would be unqualified to become honorable messengers of the Daishonin.

Anyone who opposes this religion is not confident of his daily life. Even if he relies on something else, no protection comes to him. A passage saying that one feels lonely and has nothing on which to rely describes the aspect of our lives before conversion to Nichiren Shoshu.

We have a well-known proverb which goes, "A friend in need is a friend indeed." When our business goes well and we are rich, many friends will gather around us, but when falling into poverty and saddened with debts because of bad business conditions, we will surely find ourselves unwanted. No matter where we may go in search-of money, no one will lend us any.

When the time of death is near for people because of illness, they feel even more solitary. At that decisive moment.what can they re1y on? They may be awakened for the first time then to the punishment for slandering the Gohonzon.

If one worships the Gohonzon with a resolution to become a good believer in Nichiren Shoshu, he can settle any problem’.

The, parable in the passage quoted above tells us that the father, hearing that his sons are cured, returned home and presented himself before them saying he is actually alive.

This Buddhist principle is very interesting. Shakyamuni was already dead, and the True Buddha of infinite past had not been in the Shaba world either until He made His advent about seven hundred years ago as Nichiren Daishonin.

However, although we were not born in the days of the Daishonin and not directly receiving the teachings from the Daishoniri on account of our karma, today we are practicing the True Buddhism and chanting the Daimoku with firm faith in the Gohonzon. If we offer our sincere prayers to the Gohonzon, our life and the Daishonin’s life are unified into one, according to the profound Buddhist principle of Kyochi Myogo (oneness of subject and object).

People who say that the Dai-Gohonzon looks like Nichiren Daishonin’s face are wrong. There is no reason for written characters to resemble a human face. It is also ridiculous to say that the characters of the Gohonzon represent the figure of the Daishonin.

With the oneness of our life and that of the Daishonin, we can realize in our hearts the presence of Nichiren Daishonin in the form of the Gohonzon, but we cannot fully express in words how we feel about it.

In Buddhism, there is a principle of Jo-raku-ga-jo (Eternity, bliss, ego and purity), and Ga (Ego) within us perceives the True Buddha’s life. However, no one can surmise where the Ego exists within our bodies.

We take Ga to be the ultimate of our life, which has a close relationship with the Buddha’s life. Then, it can be said that the Ga within us has a chance to meet that of the Daishonin. This is indicative of the part of the sutra "jin ben rai ki, gen shi ken shi," (The father returns home and makes himself known).

We often see the word ‘father’ in the sutra. It has the important meaning which tells us that the spirit of the Hokekyo is the father’s noble affection, not that of the gentle mother. Shakyamuni’s Buddhism is close to the affection of the gentle mother. It appears that a mother cares very much for her child. Moreover, it is the type of love preached in the Hinayana Buddhism or Provisional Mahayana Buddhism.

On the contrary, the teachings of Nam-myoho-renge-kyo are based on the father’s noble affection. Benefit or punishment clearly appears in our daily lives depending on whether or not we take pure faith. It is with the Father’s affection and not from motherly love that Nichiren Daishonin scolds us for doing what we should not or loves us for doing what we should, thus saving us completely from unhappiness.

We hold the Gohonzon with us. Some people say that they chant only three Daimoku a day and depend solely on the Gohonzon when an emergency arises. We all have the Great Father, therefore when we worship the Gohonzon with devotion, our prayer is answered without fail.

However, unreasonable wishes cannot be answered - for instance, if you say, "I want to become a milionnaire by the day after tomorrow." I think it is correct for you to expect your father to help you only after making your own utmost efforts.

Thus, we have nothing to worry about in-our mind and can remain at ease.

Repentance in Buddhism is commonly called the ‘grand majestic repentance’ (Daisogon-Zange). Nichiren Daishonin said, "If you wish to be penitent, sit upright and fix your mind on the true aspect of the universe. A great many sins will disappear like frost or dewdrops. The sun can disperse them from sight." "Sit upright and fix your mind on the true aspect of the universe" admonishes people to take faith in the Gohonzon. Even a great many sins are unstable as the dewdrops or frost, which soon disappear as "the sun can disperse them from sight."

"Ji yui koro" (now we find that we are orphaned with no one on whom to rely) teaches us that we actually feel the punishment of the Gohonzon because of our opposition to the Gohonzon. We experience the state of unhappiness in our lives.

The passage reads: "Now, you men of devout faith, what do you think? Shall anyone call this excellent physician a prevaricator? ‘Nay, my Lord’ (they answer).

"Then the Buddha speaks, ‘This is the same for me. I attained enlightenment an immeasurable and uncountable hundred thousand myriad kotis of aeons ago, but using these means, for the sake of mankind, I prophesy my own passing. Let no one charge me with falsehood!"

Nichiren Daishonin states, through this passage of the Hokekyo, that although people may have thought Him to be a

Buddha only 700 years ago, He attained enlightenment an immeasurable and uncountable hundred thousand myriad kotis of aeons ago.

As the Daishonin definitely states, it is the same for us, the common people. We have continued to live for no less than an immeasurable and uncountable hundred thousand myriad kotis of aeons. Our own life will last eternally as it is. In order to save mankind He used the means of death. It is natural from the standpoint of life-philosophy, for there are no false principles in the Buddhist law.

As mentioned earlier, our life exists eternally in the universe. However, since an old man cannot turn into a baby, he must die to recover his youth and again appears in this world as a baby. This never means ‘reincarnation’. Looking back on ourselves, our life has been existing from our birth up until now without even a moment’s rest. However, in a sense, it seems to break off at one time or another. When we fall asleep, we are unaware of the presence of our life. However, it is improper to say that we were re-born in the morning. Likewise, we are not re-born in the next life, but our life continues to exist from this life to the next and basically there is no-vital change in human life.

For instance, even if we arise in high spirits early in the morning, we are dead tired late at night, and fall into a deep s1eep. Thus, we can renew our spirits the next morning. Similarly, we will die as we grow old, but reappear in the next world in the form of a baby. We repeat this cycle of birth and death eternally.

As our life exists not only in this life but also in the next, we must respect religion. In the next world, we certainly do not want to repeat an unhappy life without riches and good fortune or with ill health - wearing filthy clothes and living in a tiny apartment.

The next time we come into the world, we want to live, for example, in a stately mansion with thirty maids and five menservants, graduate from a first-class university, marry a fine girl and enjoy supreme happiness together with our gifted children until we depart this world.

We are striving for the practice of the True Buddhism in the hope of attaining true happiness which will last into the next existence of life. However, unless we obtain it in this world, we have no actual proof of true happiness in our future existence. Only through our experience of happiness can we be convinced of leading a happy life in the next existence.

Some people often say, "Why can’t I enter into the supreme state of happiness ?" - when they have been believers in the Gohonzon for only a year or two. They need not be so hasty. If one is destined to die at the age of 60, I think he can feel satisfied if he can fully enjoy a happy life for five years after the age of 55. Is it not satisfactory to live happily day after day for five full years without any anxiety?

However, I hear some people say, "Although I have been practicing this religion for years, I am yet unable to reach the destination of happiness." Unless they experience the sorrows of life, they cannot realize its joys.

I do not mean that they should endure a poor life, but they must fight against their evil destiny until they can see the evidence of happiness.

Devote yourselves to the practice of Nichiren Daishonin’s Buddhism with pure faith and sincerity. It is improbable that you have practiced this religion so devotedly for no purpose.

I know very well that there is no believer who is assiduous in this faith but who failed to build a happy life. The divine blessings of the Gohonzon are so great as to make us wise.

Nichiren Daishonin teaches us how to interpret the verse, "Ji ga toku bur-rai", which literally means "Since I attained Buddhahood." It means ‘to attain Sanjin Nyorai for oneself’.

From the standpoint of Nichiren Daishonin’s Buddhism, the word ji in "Ji ga toku bur-rai" means ‘oneself’, and toku, ‘to attain’. Therefore, "Ji toku" means ‘to attain for oneself’. Out of "ga bur-rai" in "Ji ga toku bur-rai", ga means Hosshin Nyorai (the life of Buddha), bur (butsu), Hoshin Nyorai (the wisdom of Buddha) and rai, Ojin Nyorai (the appearance of Buddha). These three compose Sanjin Nyorai (three phases of Buddha’s life).

As for the Sanjin (three phases of life), Hosshin signifies the life which is inherent in the Buddha, Hoshin, the wisdom of the Buddha who can realize the three existences of life, and Ojin, the figure of Nichiren Daishonin who made His advent in Mappo.

One must attain the enlightenment of ‘Sanjin soku Isshin’ -that these three phases of life exist within a single person - for oneself, since he can never learn it from another. Even if a student of the Hokekyo or the profound principle of the Buddhism, asks, "What is the Buddha?", no one can give a correct answer. I will answer, "You should master it for yourself by chanting the Daimoku."

Buddhahood is the "Ga bur-rai" or Sanjin which one has attained for himself. Nichiren Daishonin says that if we chant the Daimoku facing the Dai-Gohonzo, we can attain the enlightenment of Sanjin soku Isshin (Ga bur-rai) for ourselves. This is the meaning of the verse, "Ji ga toku bur-ai".

This doctrine is shown below in this page.

I will make a minute interpretation of the verse "Ji ga toku bur-rai" citing a passage from Ongi Kuden.

Ongi Kuden is a collection of oral teachings on the Hokekyo presented from the Daishonin to the second High Priest Nikko Shonin who wrote them down as the Daishonin dictated. It is one of the most important teachings of Nichiren Daishonin for both clergy and laity. There are three meanings in this single verse.

1) Ga indicates Hosshin Nyorai,

Butsu indicates Hoshin Nyorai, and

Rai indicates Ojin Nyora.

The eternal True Buddha has obtained all these
three phases for himself. Ji toku means to ‘ob
tain for oneself’.

2. Ji indicates the Nine Worlds, and

Ga indicates Buddhahood.

These comprise the Ten Worlds which represent
the eternal and original Buddha with the three
phases of life.

3. The Buddha (butsu) who has acquired (toku)
   both Ji (Nine Worlds) and ga (Buddhahood)
   has come (rai). Hence the verse shows the
   innate possession of the Ten Worlds by theTrue Buddha.

An important passage from the Ongi Kuden reads:

"No. 11: On ‘Ji ga toku bur-rai’

*Ji means the Nine Worlds and Ga, the Buddha’s World."

The Nine Worlds comprise Jigoku (Hell), Gaki (Hunger), Chikusho (Animality), Shura (Anger), Nin (Tranquility), Ten. (Rapture), Shomon (Learning), Engaku (Absorption), and Bosatsu (Aspiration for Enlightenment).

The first six paths are repeated by turn in our daily lives. Ga signifies the Buddhahood or the life of the Gohonzon, which contains the vital life-force and great mercy to save all mankind by all means.

*"These Ten Worlds are indicative of the eternal and original Sanjin or the True Buddha who made His advent."

Buddhahood and Nine Worlds, or Ten Worlds are eternal and inherent in our life. They are not anything man produced. They have been present in our life since the infinite past. There is none who can create the world of Hell or the world of Rapture. The world of Hell or the world of Rapture also appears in our daily lives, but we cannot know from where they come. This is because our life is eternal and has neither beginning nor end (Honnu Joju). The True Buddha has attained the eternal and original Sanjin for himself, and appeared in this world.

*"The True Buddha who had obtained both Ji and Ga appeared."

Nichiren Daishonin states that He himself has obtained both ji and Ga, and that our life is eternal and inherent in the universe, as it is.

*"Ga means Hosshin, Butna equals Hoshin and Rai is Ojin. These three (Sanjin) had been obtained by the venerable Buddha of the infinite past."

This passage means that the Buddha of Sanjin soku Isshin is the venerable Buddha of the infinite past (neither beginning nor end). Buddhahood can be ‘obtained for oneself’, but not made up by man. Therefore, it is said in Buddhism that one can realize Buddhahood for himself: but that it can never be taught by a teacher. So, it is also told that the enlightenment can be attained with one’s own wisdom without a teacher.

*"Consider the verse ‘We have obtained the priceless gem of perfection without earnestly seeking it’."

What is the priceless gem which is said to fulfill all our wishes? Nikkan Shonin, the 26th High Priest of Nichiren Shoshu, defined it as the Dai-Gohonzon. Certainly, there is nothing more priceless than the DaiGohonzon. Therefore, we have had the good fortune to "obtain the priceless gem."

*"The teachings of Kempon Onju is not found in any other teachings but in the Hokekyo."

What does the phrase Kempon Onju mean? It means that the Juryo Chapter of the Hokekyo elucidates the eternity of life. This profound doctrine is fbund in no other teaching.

*"Nichiren Daishonin and His disciples who chant Nam-myoho-renge-kyo now in Mappo are the devotees of ‘Ji ga toku bur-rai’."

We believers of Nichiren Shoshu who chant Nam-myoho-renge-kyo are also devotees of "Ji ga toku bur-rai". Nichiren Daishonin, as mentioned earlier, had attained the enlightenment of Sanjin soku Isshin as the venerable Buddha of the infinite past. Accordingly, He naturally deserves the name of the Devotee of the Hokekyo. Strictly speaking, the Devotee of the Hokekyo means the True Buddha of Mappo.

In a broader sense, it is indicative of us, believers in Nichiren Daishonin’s Buddhism, who chant the Daimoku as sons and disciples of the Daishonin. Thus, we are also devotees of "Ji ga toku bur-rai".

These verses mean:

Since I entered Buddhahood,

The kotis of aeons which have passed

Number a myriad million.

Throughout this time I taught the Law

Leading mankind to Buddhahood.

In other words, Nichiren Daisbonin’s life of Ji ga toku bur-rai or Sanjin soku Isshin has always existed in the Great Universe. It was not just when He made His advent into this world 700 years ago that He first attained eternal life, or Buddhahood. It is not true that He attained Buddhahood after practicing Buddhism or while studying Buddhism at Enryakuji temple on Mt. Hiei near Kyoto, then the capital of Japan.

The above quotation indicates that Nichiren Daishonin has been teaching the Buddhist law in this Great Universe since time immemorial. The True Buddha of the infinite past made His advent into this world under the name of Nichiren Daishonin. All the Buddhas in the universe attained enlightenment by practicing under the True Buddha of the infinite past. Amida Buddha (Amitabha), Yakushi Buddha (Bhaisajya-guru), Shakyamum Buddha and many others - all were children of the True Buddha.

Therefore, the teachings of any Buddha consist of what he learned from the True Buddha.

The Daishonin states in the Jiga-ge (verses of the Juryo Chapter) that He has led to Buddhahood an unimaginably great number of people scattered throughout the universe. This means that all the Buddhas who appeared in our Shaba world are Buddhas whom He taught, as mentioned earlier. From this viewpoint, the Daishonin inspires the profoundest meaning into the verses of Jiga-ge.

From the standpoint of this Buddhist principle, Amida, Yakushi, Dainichi (Mahavairocana-tathagata) and all other Buddhas are, so to speak, the shadows of the True Buddha. Unless they chant Nam-myoho-renge-kyo, they do not deserve to be so called. Therefore, they never fail to chant Nam-myoho-renge-kyo.

From that day, a myriad aeons

To save mankind, I used the means

Of death, though I do not die.

For I am here with you always,

Eternally to teach the Law.

Nichiren Daishonin defined His death as a means to redeem mankind from the sea of suffering and it is for this sole purpose that He underwent death innumerable times since the infinite past. Here the Daishonin elucidated the reason why He passed away although His life is eternal.

Concerning "Hoben gen nehan" (I used the means of death), Nichiren Daishonin explains that He dies to reveal to us the law of ‘birth and death’. We grow older to become grandfathers or grandmothers. Thus, when our life-fbrce is completely exhausted or if it is not strong enough to live on in this world, we are obliged to die.

Unless we die, many troubles occur, as explained before. It is only because we are destined to die that everything goes well.

After death, our life returns to the vast expanse of the Universe, just as bubbles merge into water. Our life never changes into what is generally called the ‘soul’, but Ga (the ultimate of life) exists in this universe. This Ga existing in the universe feels both joy and sorrow.

As the conditions become perfect, we are born again in this world. By this I do not mean that we are ‘re-born’.

While performing Gongyo every day and burning incense, we see the stick of incense burn and become shorter and shorter. In this case, we never say that a long stick is ‘re-born’ into a short one.

Our life continues to exist from this to the next existence of life. It exists eternally and has neither beginning nor end in itself just as the Great Universe has no beginning nor end. Thus, the life of the Great Universe and ours are united in one.

How we acted in our past existences is inscribed on our life itself. Hence the necessity of Buddhism. Although some people say, "I will have nothing to do with what I do in this existence when I am born anew in the next," yet they cannot get along as they expect. "Why was I born in such a poverty-stricken home?" "Why have I a dull head?" "What on earth causes such trouble in my business when I am exerting every effort ?" These are caused by something you did in your past existence. How to overcome difficulties or "change poison into elixir" is clarified by Nichiren Daishonin’s Buddhisnt

From the physiological point of view, a human body completely changes in every part, from the eyeballs to the marrow of the bone, every five to seven years. This is a well-known fact in medical science.

Taking advantage of this doctrine, some people may say, "I do not need to pay my debts which are five years overdue, because my body is not what it was at that time." In reality, however, creditors come to them to collect money. We are naturally responsible for the results of our activities or behavior in our past.

We can understand it theoretically, but not as a matter of course. Nichiren Daishonin said that we are people of meager virtue, but if we worship the Dai-Gohonzon, we are forgiven our wrong deeds of past existences. Moreover, we can obtain the same rewards as those we get for our good deeds, by worshipping the Gohonzon. So the Daishonin teaches us.

In this world I am always,

But through my many mystic powers,

These persons of corrupted mind,

Though I be near, they shall not see.

Nichiren Daishonin or the Buddha of Nam-myoho-renge-kyo exists in this world. However, persons of corrupt mind who do not devote themselves sincerely to faith, shall not see Him because of His mystic power, though He is very near.

Out of the passage "Ga jo ju o shi" (In this world I am always), shi (this world) means the Shaba world. Shaba (Saba in Sanskrit) may also be interpreted to mean ‘patience’.

The Dai-Gohonzon we worship every morning and evening is the Daishonin’s life itself. However, although it is close to us, we cannot identify it as the True Buddha.

This is the true meaning of "Sui gon ni fu ken" (Though I be near, they shall not see.)

His life exists eternally as you know through the sutra. Many people think that it exists only in this world. People of corrupt mind who interpret things in the world the wrong way can never recognize this fact.

If one thinks that the Gohonzon is anything other than the Buddha or merely a paper scroll on which characters are inscribed, he is one of those who take a distorted view of matters. Indeed, Nikkan Shonin clearly states, "Offer your earnest prayer to the Gohonzon, and you will see the Buddha in the scroll of the Gohonzon."

Thus, on seeing my demise

My relics they revere.

Then with pure receptive faith,

They yearn and thirst for me.

Thus, seeing Nichiren Daishonin’s demise, people came to worship the Gohonzon. As for the verse "Ko kuyo shari" (My relics they revere) we must know two kinds of shari (sarira in Sanskrit). One comprises relics of the True Buddha, and the other, the Gohonzon of Nichiren Daishonin’s Buddhism. The latter is called ‘relics of the law’.

From another viewpoint, if the life of the True Buddha appears within us, we can overcome any type of unhappiness. In other words, when we pray to the Gohonzon, the Gohonzon clearly appears within our life unawares.

However, unhappy people think that the True Buddha passed away. Falling into distress, sorrow, poverty, bitterness and so on, they will become anxious to worship the True Buddha, being unable to bear with these unhappinesses. This means that they revere the relics.

Thus, people want to offer their hearty contributions to the Gohonzon with thirsty minds. This is the development of their faith in the Gohonzon. It is with genuine faith that we pray to the Gohonzon just as fervently as if we thirsted for water. Some believers do Gongyo merely for fear of divine punishment stemming from their negligence of Buddhist practice - for formality’s sake.

Others offer earnest prayers merely for their own profit. Their faith is not true in the strict sense, but soon they will come to have genuine and sincere faith, yearning for the Gohouzon while keeping their faith.

Shichijiki in the verse "Shichijiki i nyunan" means ‘honesty’ in English. There are two types of ‘honesty’ - worldly and Buddhist. What is called Buddhist ‘honesty’ is indicative of the pure mind which abides by the Buddhist law.

In the same verse, I nyunan is indicative of the gentle and meek mind of believers in Buddhism or the Dai-Gohonzon. Taking honest faith only in the Gohonzon with our gentle minds, we will surely obtain immense blessings in our lives. The following verses clarify this.

In heartfelt desire to see the Buddha,

Their lives they do not begrudge.

Then, accompanied by priests

In Grdhrakuta I appear.

The profound principle of ‘Three Great Secret Laws’ is revealed in this part of the sutra.

It says:

"Isshin yok-ken butsu, Fu ji shaku shinmyo." - Daimoku of the True Buddhism.

"Ji ga gyu shu so Ku shutsu" Honzon (object of worship) of the True Buddhism.

"Ryojusen" - Kaidan (High Sanctuary) of the True Buddhism.

When people do not begrudge even their lives in their heartfelt desire to see the True Buddha with pure receptive minds, Nichiren Daishonin appears in Ryojusen (Grdhrakuta), accompanied by many priests. Our bodies become the Ryojusen - the home of the Buddha. Then, our entire beings are filled with the vital life-force of Nichiren Daishonin or the great power of the Dai-Gehonzon.

This is why these verses are indicative of the Three Great Secret Laws. In the practice of faith or the chanting of Daimoku, believers never begrudge even their lives in their heartfelt desire to see the True Buddha. Not cherishing the sublime mind of "Fu ji shaku shinmyo" (we do not even begrudge our lives), we cannot chant the Daimoku. Moreover, without this elated spirit, Kosen-rufu cannot be realized.

If you are liable to lose your faith in the Gohonzon only because others may speak ill of this faith, you had better not join Nichiren Shoshu, to begin with.

"Nichiren Daishonin appears, accompanied by many priests at that time" in the form of the Gohonzon. Here, "at that time" indicates the period of Mappo. To make a minute interpretation of "Ji ga gyu shu so Ku shutsu ryojusen," ga means the Buddha, gyu, the Bodhssattvas, shu so, Nijo (the two vehicles of Shomon and Engaku), and Ku shutsu, Rokudo (the six paths of Jigoku, Gaki, Chikusho, Shura, Nin and Ten).

"Nam-myoho-renge-kyo - Nichiren" inscribed in the center of the scroll of the Gohonzon is indicative of ga, and gyu means the two Buddhas of Shakyamuni and Taho (Prabhutaratna) and the Four Bodhisattyas headed by Jogyo Bosatsu (Visistacaritra-bodhisattva) inscribed on both sides of "Nam-myoho-renge-kyo - Nichiren".

Sharihotsu (Sariputra) and others stand for shu so in the verse.

Certainly, when we observe the Gohonzon, we find "Nam-myoho-renge-kyo - Nichiren" inscribed in the center, and Taho and Shakyamuni Buddhas seated on both sides.

Beside them are the Four Bodhisattvas of Jogyo, Muhengyo, Jyogyo and Anryugyo, and further below, representatives, of all the Ten Worlds - from Yakuo Bosatsu (Bhaisajya-raja-bodhisattva) to Daiba-datta (Devadatta) - appear on the Gohonzon.

Therefore, "Ji ga gyu shu so Ku shutsu" represents the Gohonzon of True Buddhism. The reason why Ryojusen stands for the Kaidan (high sanctuary) of True Buddhism is that it points to the place where the Buddha always exists. Therefore, the altar wherein the Gohonzon is enshrined can be called Ryojusen. There can be no unhappiness in Ryojusen where the Gohonzon exists. Our attainment of true happiness depends solely on whether or not we have a strong faith.

This passage makes clear the Three Great Secret Laws embodied in the form of the Gohonzon in Nichiren Daishordn’s Buddhism.

Thus I speak then to the crowd:

Deathless am I, and always here.

They are but means - my birth and death.

If on other worlds there be

Those who respect and believe in me,

Among them also will I teach

The Supreme Law.

These verses expound the power of the True Buddha. Ga of "Ga ji go shujo" (Thus I speak then to the crowd) means Nichiren Daishonin, the True Buddha of Mappo. He told all people that "Jo zai shi fumetsu" or that the True Buddha will always stay here and will never perish. Out of "Jo zai shi fumetsu", shi (here) means this world. The Gohonzon always exists in this world, and also in our lives. Therefore, chanting the Daimoku leads us to enlightenment as the chanting will call into full play the Buddha’s life within us.

However, the True Buddha reveals that the phenomena of ‘life and death’ are the means of His teaching. Actually the life of common mortals exists also in the universe eternally, but goes through the process of ‘life and death’.

If people on any other world outside of ours eagerly search for the Buddhist law, the True Buddha says He will appear in their hearts or lives immediately, and teach them the supreme law of Nam-myoho-renge-kyo. The Buddhist view of life not only treats the earth alone, but also the innumerable other celestial bodies. Modern astronomy attests to this.

In all the worlds, Nam-myoho-renge-kyo of the Three Great Secret Laws is expounded by the True Buddha. All the Buddhas of other worlds were able to attain Buddhahood by practicing Nam-myoho-renge-kyo.

ken sho shujo, Motsuzai o kukal. Ko fu i

But you, heeding not my words,

Think only that I die.

I see all submerged in seas of woe,

But myself I do not show.

Them I cause to thirst for me, and

When their hearts commence to yearn,

I at once appear to teach the Law.

This is my mystic power.

Many people think that the True Buddha is already ‘dead’. They can hardly believe that He exists eternally in this world. In other words, they cannot realize that the True Buddha exists in our own lives.

Considering this apart from the thought of our life, the True Buddha actually exists in every part of the world. However, those who do not take faith in Nichiren Daishonin’s Buddhism think that the True Buddha is no longer alive in this world. That is why they are always in distress.

If we want to emerge from the ‘sea of suffering’, we must be firmly convinced that the True Buddha never passed away but does exist here, and that He never fails to save us from drowning in the ‘sea’, when we worship the Dai-Gohonzon.

The True Buddha will never make His advent again to save all mankind; nor will He let us clearly recognize His existence. This is because when people cannot see the True Buddha, they will thirst for Him in their agony of drowning in the sea of suffering. The True Buddha, however, presents himself as the Gohonzon and always teaches us.

This can be known from the fact that the True Buddha bestows on us the divine blessings if only we embrace faith in the Gohonzon.

Thus, the mystic power of the Gohonzon proves immeasurable. The Gohonzon does not speak but instructs us: "You had better manage your business this way," "Your business does not prosper because of your poor management," or "You must do this or that." Then we can realize what to do.

In the Innumerable kotis of aeons

I have been on Grdhrakuta

And in various other lands.

Though mankind should see the aeons end,

And the world consumed in flames,

Yet this spot shall be in peace,

Filled with gods and men.

Gardens and palaces adorned with gems,

Trees of treasure laden with fruit –

A place where all amuse themselves.

Above, the gods strike heavenly drums –

A ceaseless rhythmic strain.

On the Buddhas and his people

Mandaras fall like rain.

While my pure land rests untouched,

Men, scorched in flames of lust,

See the world filled to o’erflow

With countless sorrow, fears and woe.

The Buddha’s life without beginning or end exists eternally in Ryojusen. Moreover, it also exists in many other lands. Since the Dai-Gohonzon, or the embodiment of the Buddha’s life, is enshrined at the Hoanden (High Sanctuary) of Head Temple Taisekiji, it can also be called Ryojusen. As for many other lands, the Gohonzon is also enshrined in the Nichiren Shoshu local temples and in the believers’ homes. These are also Ryojusen.

"Even though mankind should witness this world come to an end in flames, this place where I exist shall be in peace." (Shujo ken ko jin Dai ka sho sho ji, Ga shi do annon). From the viewpoint of the Daishonin’s Buddhism, ‘flames’ are indicative of earthly desires. Even if the world is in ‘flames of desires’, the palace where we embrace the Gohonzon will remain peaceful.

Then the sutra reads, "Buddhist gods and men fill the palace with many gardens and buildings adorned with various kinds of jewels. There grow trees laden with fruits of gems. It is a place where all people amuse themselves. Further, many gods strike heavenly drums, ceaselessly play music and scatter flowers of Mandara-ke over the Buddhas, Bodhisattvas and all other people." Mandara-ke are white flowers which grow in heaven, and Manjusha-ge are red flowers there.

Our pure land, i.e., the place wherein the Gohonzon is enshrined, is indestructible. However, other people who follow inferior religions without knowing the greatness of the Gohonzon are in ‘flames of affliction’ and therefore, are forced into the idea that the world is filled with worry, fear and distress. This is what the quoted verses of the Hokekyo mean.

I would like to read these passages from the viewpoint of the profound principle of Ichinen Sanzen (three thousand worlds in the momentary existence of life). The verses from "Dai ka sho sho ji" to "Ufu sho kuno" vividly describe the Gohonzon and they are the original sutras on which the profound theory of Ichinen Sanzen is based. This is shown in the table below in this page.

I will explain fully what each passage means.

Three Kinds of Difference

Ga shi do annon . . . Difference of lands

Shujo sho yuraku . . . Difference of Inhabitants

Hoju ta keka . . . Difference of five elements

Ten Worlds

San butsu gyu daishu ... Buddhahood and Bodhisattva

Onrin sho dokaku ... Absorption

U mandara ke ... Learning

Tennin Jo juman ... Rapture and Tranquility

Ufu sho kuno,

Nyo ze shitsu juman ... Anger and Hunger

Sho ten gyaku tenku ... Animality

Dal ka sho sho ji ... Hell

"Dai ka sho sho ji" (this world is consumed in flames) - this means the world of Hell (Jigoku). We can apply this to ourselves. However hard the world may be, if we embrace the Gohonzon, the Gohonzon appears within ourselves, and our homes where every family tnember is faithful become a peaceful place of "Ga shi do annon" (this place where I exist shall be in peace).

"Tennin jo Juman" (Buddhist gods and men fill the palace) - our surroundings must be filled with people of Rapture (Ten) with faces beaming with delight or the calm people of Tranquility (Nin).

On the contrary, it is far from the state of "Tennin jo juman" when the mother sulks, father is in a rage and the children are crying loudly, and when a person occasionally does come, he is nothing but a bill collector.

Let’s turn our eyes to our own homes. Are they in such a state of "Tennin Jo juman"? Whoever visits us is a good person. Evil persons intending to commit fraud will never visit our homes. Moreover, our families are composed of persons of Ten or Nin.

"Onrin sho dokaku, Shuju ho shogon" (our gardens, forests and houses are adorned with various priceless gems and treasures) - this seems to be divorced from reality. However sincerely we may pray to the Gohonzon, we cannot suddenly begin to live in such a dreamy palace.

However, if we think of the deeper meaning of this passage, we need not give up our hope of obtaining a magnificent palace, garden or forest.

We can make miniature gardens or palaces out of our own homes. We cannot lay out a large garden or forest around our houses situated in the heart of Tokyo. Putting soil into a small box and planting a Shikimi (aromatic tree) or other tiny trees in it, the small box instantly becomes a miniature garden. It fully deserves to be called a garden in which we can enjoy some time in the morning in watering the plants.

Our small houses can be decorated with the gems of our pure hearts in the confidence that ours are palaces though they are small.

If a wall in. our house has a hole made by mice, it can be changed into a treasure of the heart when the hole is stuffed with pebbles and its surface covered with wall paper. Keeping it in order and not leaving it untidy, the room will be adorned with the treasures of the housewife’s heart.

If a father stops smoking and buys an inexpensive oil painting, the house will be decorated with the treasure of the father’s heart. Or again, when children get good grades at school and paste their report cards on the wall, their parents can amuse themselves at the sound growth of their children. We can consider that the room is adorned with our children’s treasures.

"Hoju ta keka" (the trees of treasures have many flowers or fruits growing on them) - ’Trees of treasure’ is indicative of a father, mother and their sons in the peaceful land of "Ga shi do annon." A father is likened to a ‘tree ‘of treasures’ because he brings his salary home, but on the contrary, if he indulges in drinking or gambling without bringing home any money, he may be called a ‘tree of poverty’. He must earn enough money to buy his wife a new dress without going into debt. He will not deserve to be called a ‘tree of treasures’ if he relies on pawn tickets.

The same holds true with a mother. If she can manage with the salary her husband earns and can even save some pin money, she may be called a ‘tree of treasures’. In an ideal family, the children are good, their father earns much money and the mother keeps the house well. This means that the ‘tree of treasures’ has many flowers and fruit.

This seemingly trouble-filled world is the place where people enjoy living, as clarified in the quoted sutra "Shujo sho yuraku" (a place where people enjoy their lives). Actually, however, as. the entire country is filled with worry and distress, people cannot live happily. Nichiren Daishonin stated in bestowing the Gohonzon upon us, "Offer your earnest prayers to the Gohonzon, and you can enjoy yourselves in this life." The saying ofthe True Buddha can be realized without fail.

"Sho ten gyaku tenku" (many gods strike heavenly drums) - it does not mean that the gods or people in the world of Ten come to this world to strike heavenly drums. We are all in good health, and enjoy good food. When we are hungry, we are in the world of Gaki, and we eat any plain food whatsoever and say "How delicious I" The proverb says, "Hunger is the best seasoning." In such a case, it can be safely said that we can stay in the state of "Shoten gya.ku tenku."

Likewise, when we are thirsty, we can drink water and say, "Very good !" The same is true in this case. If a father drinks a glass of beer once or so a month and says "Good", he is in the same state.

"Jo sas-shu gigaku" (ceaselessly play music) - this means that music is always heard there, but it does not mean that we keep the radio on. For example, upon returning home from work, a father says with a smile, "Today, I had a good time at the office. This is what happened."

Then, his wife says, "Really? Dear, today the cat next door cried, ‘Mew’." Their children also report to him, "I saw my schoolteacher walking in the street." In this way, if a family can lead a happy life full of smiles and delight, they are- enjoying music of life.

On the contrary, if a father always shouts loudly like a broken drum, the mother screams hysterically and their children cry inside the house, they are not making any harmonious melody.

"U mandara ke" (white flowers fall like rain) - it is indicative of an extraordinary income or a bonus. Our office may be in straitened circumstances, and the average bonus is not statisfying. Actually, however, if we are paid more than usual, the extra money is equal to "U mandara ke".

"San butsu gyn daishu" (scatter those white flowers over the Buddhas, Bodhisattvas and all other people) - as I have obtained an unexpected profit, I will use it for the pilgrimage to Head Temple Taisekiji. Or, I will purchase a bell for daily prayer. I will buy a new Buddhist altar or contribute the money to the Head Temple.

"Ga jodo fu ki" (thus, our pure land will never be destroyed by anything) - people who believe in the Gohonzon are always peaceful and happy just as is explained in the sutras: "Ga jodo fu ki" and "Ga ski do annon". People who are opposed to faith are driven into the world of distress and worldy desires, just as "Dai ka sho sho ji" (the world is consumed in flames) apd "Ufu sho kuno" (Various kinds of worry, fear and distress) signify.

With devout faith in the Gohonzon, we should be confident that our.pure land is indestructible.

These myriad peoples, filled with sin,

With evil karma sore oppressed.

For kotis of aeons have not heard

The names of Three Great Treasures blest.

"Ufu sho kuno" as was explained previously, means distress, fear and affliction. People who have worries or agonies hold a mistaken yiew of the ‘Three Treasures’ and did not believe in the True Buddhism throughout the infinite past. This is the reason why they are afflicted even in this world.

Indeed, people all over the world are filled with worry, fear and various types of distress, just as expounded in the sutra, "Ufu sho kuno". There are few who really enjoy absolute happiness in this world. Many people feel the sorrow and grief of life or are distressed. Others are always in anger. The reason is that they do not know the Three Treasures, which are the basic principles of Buddhism.

What are these Three Treasures of Buddhism? They are called Bupposo which means the Treasure of Buddha, Treasure of Law and Treasure of Priest. The basic difference between this religion and other heretical Buddhist sects lies in their interpretation of the Three Treasures. For instance, heretical Nichiren sects interpret the Treasure of Buddha as Shakyamuni Buddha, Treasure of Law as Nam-myoho-renge-kyo, and Treasure of Priest as ‘Great Bodhisattva Nichiren’.

In other words, they regard Nichiren Daishonin as a mere Bodhisattva and not as the True Buddha of Mappo. Those sects inherit nothing of the pure lineage of True Buddhism from the Daishonin.

Moreover, this is nonsense and completely against the Buddhist principle that the Person is equal to the Law. Shakyamuni was a provisional Buddha who taught the Hokekyo (Lotus Sutra) and not the True Buddha who reveals the profoundest doctrine of Nam-myoho-renge-kyo. We will have to suffer divine punishment if we misinterpret the Three Treasures, just as stated in the Daishonin’s writings, "Even if you hold Nichiren in reverence, the country will come to ruin if you respect me in the wrong way." It is a terrible thing, indeed, to misunderstand the Three Treasures.

Then, what is the correct meaning of the Three Treasures? In Nichiren Shoshu, the Treasure of Buddha represents Nichiren Daishonin, the Treasure of Law, Nam-myoho-renge-kyo, and the Treasure of Priest, the second High Priest Nikko Shonin, who is widely known as the founder of Head Temple Taisekiji.

Realizing the correct meaning of the Three Treasures, we believers of Nichiren Shoshu can live in this world without the worry, fear or distress of "Ufu sho kuno." The immense difference between Nichiren Shoshu and other heretical Buddhist sects lies in this.

The gentle-minded and the meek,

Receiving all the blessings sought

Can view my presence on this earth

And hear the Law I taught.

Oft, for these I elucidate

The eternal Buddha-life.

They who greet me in each age

Marvel at their fortune great -

Thus doth work my wisdom’s power.

These quoted verses expound the benefits people can enjoy by offering prayers to the ‘Three Treasures.’

In other words, ‘Three Treasures’ exist entirely in the Dai-Gohonzon. "Sho u shu kudoku" (to practice Buddhism and obtain various benefits) indicates that we believers of Nichiren Shoshu devote ourselves to the practice of Gongyo (daily worship) every morning and evening, participate in religious activities and enjoy happy and peaceful lives.

"Nyuwa shichijiki sha" (gentle and honest people) means pure-minded believers of the True Buddhism who are honest in their faith. We must know that there are two types of honesty: that is, of the Buddhist law and worldly law. Honesty in the Buddhist law represents people who are faithful to the True Buddhism. In other words, we face the Gohonzon with gentle and honest minds, and never recite any other sutra except the Hoben and Juryo Chapters of the Hokekyo.

If we remain in such a mental state, we can realize that the True Buddha actually exists in this world and propounds the Buddhist law for all people at every moment. We can then obtain immeasurable blessings in our lives. Similarly, we also realize that the life of Nichiren Dalshonin, the True Buddha, is immeasurable, and that the life of man exists eternally.

However, it is hard for us to see the True Buddha. When we feel the immense delight of having encountered the True Buddha, we find great joy flowing from within ourselves. We should not think that we can easily worship the Gohonzon at any time.

It is not certain that we will be able to meet the Gohonzon in our next existence of life. We should be grateful for the fact that we have had the inestimable good fortune to meet the Gohonzon in this world.

Thus wisdom’s rays illuminate -

The Buddha’s life endures

Infinite aeons of austerities

Have let him this procure.

Ye men of wisdom, banish doubt

Believe this ever more.

The verse "Eko, sho muryo" means the great blessings of the Dai-Gohonzon are eternally inexhaustible, and fill the entire universe.

"Jumyo mushu ko" stands for the eternity of Buddha’s life. "Ku shugo sho toku" (what the Buddha attained through long practice) means the true aspect of life - that which Shakyamuni attained by practicing True Buddhism. This is equal to the passage, "Ga hon gyo bosatsu do" (Once I also practiced the Bodhisattva austerities). In a word, it means that Shakyamuni practiced the Buddhist austerities in a former life. "Ku shugo sho toku" represents the ‘cause’ for Buddhahood, and "Eko sho muryo" (the light of wisdom illuminates infinitely), the ‘effect’ of Buddhahood.

Shakyamuni Buddha some time before Gohyaku-jintengo practiced Daimoku just as the Juryo Chapter states:

"Ga hon gyo bosatsu do". However, Nichiren Daishonin is the eternal Buddha and He did not practice the austerities for as 1ong a time as Shakyamuni did, but only chanted Daimoku – Nam-myoho-renge-kyo. Therefore, a person of wisdom should not have any doubt about this, but should chant Daimoku to the Gohonzon.

The Buddha word is true, not false:

A doctor with skilful method says

He dies, though he may live,

Yet no one blames for his lie –

For his deluded sons new life he gives.

The Buddha never lies. Needless to say, the teachings of Nichiren Daishonin, the True Buddha of Mappo, are not false in any way. He merely takes various means for the sa1vation of all mankind. For example, it is also a means for saving people that the Buddha reveals the phenomenon of death in this world, just as taught in the parable of the ‘excellent physician’, in which the physician sent a messenger to announce, "Your father has passed away" to make his deranged sons yearn for him (Buddha).

To tell the truth, our life never perishes from the universe. ‘Death’ is a passing phenomenon. Therefore, it is untrue that the Buddha passed away. It is a means of the Mystic Law.

Let me cite a story from a famous Chinese history book called ‘Shiki’ (Shi Chi) or ‘Records of History’. Shibasen (Ssu Ma Chien) who wrote the ‘Shiki’ was executed on a false charge. He was a well-known Chinese historian whose work ‘Shiki’ is widely read among scholars of Chinese. Without reading his great work, no scholar is considered to have studied Chinese literature.

Two men named Hakui (Po I) and Shukusei (Shu Chi) appear in this book. The book also states that it was the respectworthy Taikobo (Tai Kong Wang) who assumed command of the entire force in the battle in which Bu-o (Wu Wang), the king of Shu (Chou) Dynasty, destroyed Chu-o (Chou Wang), the king of the In (Yin) Dynasty. Taikobo was fond of fishing, but always fished with a straight hook so that no fish could be caught. Asked why he was doing such a useless thing, he answered, "Because it takes a great deal of trouble to unhook the fish."

When this eccentric person became a staff officer of the forces of Shu, both Hakui and Shukusei warned him, saying, "Never start a revolution." In spite of their earnest advice, Bu-o commenced a campaign against the In Dynasty, and eventually reigned over the whole country after winning. For having had their sincere desires ignored, the two sages went up to Mt. Suyo (Shou Yang Shan) saying, "We will not eat any millet of Shu," and starved themselves to death.

Although the leader of bandits who killed 3,000 honest persons enjoyed abundant wine and meat throughout his entire life, the two saints, Hakui and Shukusei, were obliged to starve to death.

Even Shibasen, the great Chinese historian, questioned this: "What does this fact mean and why this difference?" Even this scholar could not explain why such a contradiction should exist in this world. It could not be clarified in Chinese classics or by Confucianism, but is exactly the problem of our past existence to be expounded in Buddhism.

I think we should chant as many Daimoku as possible while in this world. We can carry over to our next existence of life the good fortune we have accumulated in this world through Daimoku-chanting, although we cannot do the same with money. Moreover, we can take our benefits derived from our practice of faith, and we find them appear as good fortune in our next existence.

tendo, Jitsu zai ni gon metsu. I

I too am father of this world

To save man from his myriad woes.

Since common men are perverse in heart

My death I teach, though I truly live.

"Ga yaku i se bu, Ku sho hugen sha" (I am the father of the world, and can save people from distress or worry.) - Nichiren Daishonin puts special emphasis on these verses. "Ga yaku i se bu" means that Nichiren Daishonin is the father of the world, and saves us from all kinds of distress and worry. "Ga" (I) of "Ga yaku i se bu" means Nichiren Daishonin, that is, the Dai-Gohonzon. As the True Buddha promises us to save all from all kinds of distress and worry, we should be convinced of the validity of His promise when we recite the Jiga-ge portion of the Juryo Chapter every morning and evening. It is correct for us to believe that the Gohonzon can surely save all mankind from any worry or distress.

"I honbu tendo, Jitsu zai ni gon metsu" (Because common mortals lose reason, the Buddha says that he will die, although his life is eternal.) Despite the Daishonin’s promise, it is man who takes the world in reverse and doubts the Gohonzon from the standpoint of worldly law, not the Buddhist law. Such people think that our life is perishable despite the law of eternity of life.

However, the writings of the Daishonin do not contain such contradictions. That is why the Daishonin’s Buddhism is extremely intelligible. The Daishonin says to a widow, "Your husband died in order to reveal the law of ‘life and death’."

If they see me here alway,

Their selfish hearts are filled with pride

Hold five base desires, and disobey,

The path of evil down they stride.

Always knowing if mankind

Follows Buddha or does not

I expound the various laws

Most fit for their salvation.

If the Buddha were to exist eternally in this world, as mentioned earlier, man would not devote himself to the practice of Buddhism and cling to his Five Base Desires (Goyoku), thereby sinking into the pit of hell.

Five Base Desires mean those of the eyes, ears, nose, tongue and skin. Indulging ourselves in the Five Base Desires, we are liable to fall into the pit of hell. We may take delight in satisfying those desires, but should not cling to them.

"Gyo do fu gyo do, Zui o sho ka do, I ses-shuju ho" clarifies the great power of the Gohonzon. "Gyo do" (to practice Buddhism) means that we take firm faith in the Gohonzon and are assiduous in various activities, and "fu gyo do" means the reverse. The Gohonzon, knowing all gives us great benefit or punishment so as to save each, according to his state of faith. The Gohonzon does not despise those who do not yet have the faith, but saves them from distress by awakening them to the faith. The True Buddha knows precisely whether or not a personis practicing True Buddhism.

For example, I once asked a sick believer during a question-and-answer session, "When did you join Nichiren Shoshu?" He replied, "I have been a Nichiren Shoshu believer for four years, but I am still ill."

I say positively that his attitude toward faith was wrong, or "fu gyo do" There is never such an absurd thing in the benefits of the Gohonzon.

If we practice True Buddhism sincerely, we can doubtless enjoy the great blessings of the Gohonzon. What counts is our faith itself.

I am always pondering Law

To open for them the perfect way

And with what means enable them

To reach enlightenment without delay.

"Mai ji sa ze nen" means that the Gohonzon is always mindful of how the Gohonzon can lead all people to the ‘supreme road’ (mujo do), or can make them find the life of Buddha within themselves. Here, the ‘supreme road’ means Nam-myoho-renge-kyo, the highest teaching of Buddhism.

This is the conclusion of the Jiga-ge portion. The Gohonzon always wishes to make all people attain Buddhahood with the power of Nam-myoho-renge-kyo. Let us attain Buddhahood as soon as possible by chanting many Daimoku and being assiduous in the practice of Nichiren Daishonin’s Buddhism.

In the Juryo Chapter, the combined theory of the three mystic principles known as Sanmyo-Goron is expounded. The ‘three mystic principles’ are Hon’nin-myo (the mystic principle of true cause), Honga-myo (the mystic principle of true effect) and Honkokudo-myo (the mystic principle of true land).

In Shakyamuni’s Buddhism, the sentence beginning with "Ga jitsu jobutsu ira-i" (since I attained enlightenment) signifies the ‘effect’. The pre-Hokekyo sutras and doctrines state that the Buddha exists only in a pure and peaceful land, and not in this world of Shaba - dirty and troublesome. However, the Juryo Chapter clarifies the ‘land’ of Shaba. This indicates that the Buddha exists in this world together with common mortals and Bodhisattvas, and that all the Ten Worlds including Shomon and Engaku (Learning and Absorption), Chikusho and Gaki (Animality and Hunger) exist in this world. This mystic phenomenon of living together is indicative of the ‘mystic’ of ‘the mystic principle of true land’. In other words, it indicates that the ‘true land’ of the Buddha is the World of Shaba.

The attainment of enlightenment requires the ‘true cause’ which is expounded in the sentence starting with "Ga hon gyo bosatsudo" (Once I practiced the austerities of Bodhisattva for attaining enlightenment).

"Ga jitsu jobutsu irai" is indicative of Shakyamuni Buddha.

The passage literally means that since Shakyamuni attained enlightenment, it has been many hundred thousand myriads of kotis of aeons. "Go hyaku sen man - noku nayuta asogi san zen dai sen sekai ke shi u nin matchi mijin, ka o tobo go hyaku sen man noku nayuta asogi koku, nai ge ichijin, nyo ze to gyo, jin ze mijin" means, "Suppose there be one who, reducing five hundred thousand myriads of kotis of worlds into particles of dust, goes eastward, traversing another five hundred thousand myriads of kotis of worlds, drops one particle. Suppose that he continues to repeat this process until he exhausts the entire mass." As this parable teaches us, it has been an immeasurably long time since Shakyamuni attained Buddhahood.

However, from the viewpoint of the True Buddhism of Nichiren Daishonin, the sentence starting with "Ga jitsujo butsu irai" is construed to mean that the life of Nam-myoho-renge-kyo is included in the Great Universe.

The True Buddha does not exist in any other land except in the world of Shaba. The Buddha who does not live in the world of Shaba is only a provisional or a transient Buddha. Only the Buddha who exists in this world deserves to be called the True Buddha.

All the Buddhas practice Bodhisattva’s austerities in order to attain enlightenment. This is the meaning of "Ga hon gyo bosatsudo."

From the standpoint of Shakyamuni’s Buddhism, "Ga jitsu jobutsu ira-i" means the Buddha himself, as earlier mentioned, and therefore, it clarifies the Buddhism of Honga-myo. Shakyamuni himself who appeared in the form of the Buddha is the Buddha of Honga-myo.

On the contrary, Nichiren Daishonin made His advent as a common mortal instead of as the Buddha. The Daishonin expounded the true cause for attaining enlightenment, and put it into practice himself. Therefore, He is called the Buddha of Hon’nin-myo. If He had appeared as the Buddha, there could not have been any austerities of the Bodhisattva or what the sutra calls Bosatsudo in Mappo. Bosatsudo means the practice of Buddhism which leads one to enlightenment. This the Daishonin carried out himself to instruct people.

The Daishonin appeared as a common mortal, but since He is actually the True Buddha, He never stated that He would attain Buddhahood.

In the light of True Buddhism, Nichiren Daishonin is the True Buddha. However, as a means of instructing the people, He carried out the practice of the Bodhisattva. Analyzing the practice, we can see from the viewpoint of the True Buddhism that the practice of Nam-myohorenge-kyo is revealed in the 11th of the 52 stages of Bodhisattva austerities. We will be able to attain Buddhahood by believing in the Buddha of Nam-myoho-renge-kyo (Nichiren Daishonin) and by practicing His teachings. Thus the Daishonin reveals the cause (practice) for attaining enlightenment. Hence the Buddhism of Hon’nin-myo as against Shakyamuni’s Buddhism of Honga-myo.

Therefore, Nichiren Daishonin is called the Buddha of Hon’nin, and Shakyamuni the Buddha of Honga. Herein lies the distinction between Honga-myo and Hon’nin-myo.

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