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On Nam And Five & Seven Characters Textbook The Definition Of The Word "Nam" 1) Devotion According to the "Record of the Orally Transmitted Teachings" (Ongi Kuden): According to the Jigage: 1.The Power of the Buddha To see the Buddha in one's own mind. To concentrate one's mind on seeing the Buddha. To see one's own mind is to see the Buddha. The Merits of "Namu-Butsu" ON FIVE SEVEN CHARACTERS Now regarding the preceding passage on the five seven characters, it is self evident that the Daishonin is expounding the two laws of 'kyochi'. That is to say, "Myoho Renge Kyo inherent in our own life" is the object of worship of our faith and practice becomes more apparent upon reading the subsequent phrase, "revere as the object of worship." The next phrase "the Buddha nature within us, Nam Myoho Renge Kyo," indicates "Wisdom" (chi), and "summoned forth and manifested," means 'kyochi myogo' or the 'harmonious fusion of oneself with the Gohonzon.' The last sentence, "This is meant by "Buddha," signifies the doctrine of "soku shin jobutsu" or 'attaining Buddhahood without changing one's form as a common mortal.' It becomes clear that in this passage, "Myoho Renge Kyo" indicates 'object' and "NamMyoho Renge Kyo" equals'wisdom.' Moreover in the Gosho, "Earthly Desires Are Enlightenment" (Shijo Kingo, Dono Gohenji), the Daishonin expounds: Next, on account of what principle did this Myoho Renge Kyo (Nam Myoho Renge Kyo) make its appearance to emancipate all living beings from ignorance and suffering in this defiled and evil filled Latter Day of the Law? The answer lies in our reverence of the most important verity in Buddhism, a matter of grave significance, called "fuzoku" or the transmission of the Law. The ultimate important significance regarding transmittance exists in the Honmon teaching of the Lotus Sutra. They are the specific transmission (betsu fuzoku) of the Jinriki (21st) chapter and the general transmission (so fuzoku) ofthe Zokurui (22nd) chapter. The specific transmission is [the entrustment of the Law] solely to the Bodhisattvas of the Earth who make their appearance in the Yujutsu (15th) chapter, while the general transmission refers to the impartial transmission of the Law to all the bodhisattvas who gathered [at the Eagle Peak], including those of the provisional teachings (shakke) and those of the other worlds (taho) as well as all the Bodhisattvas of the Earth. Generally speaking, the general transmission is also called 'ikkyo fuzoku,' the transferral of nal True Buddha of Inner Enlightenment of the remotest past of kuon, all the while, commanding an excellent and exhaustive knowledge of all the teachings of T'ien t'ai, Miao lo and Dengyo, He reveals the ultimate One Law hidden in the depths of the Juryo chapter of the Lotus Sutra of the Buddhism of Sowing of the True Cause from the time without beginning (kuon ganjo). First, the Daishonin has indicated the significance of the Heritage of the Law (fuzoku) in several places, however, I will mention one paragraph in particular. Essentially, the bodhisattvas of the theoretical teaching and the bodhisattvas of the other worlds were not qualified to inherit Nam Myoho Renge Kyo, the heart of the Juryo chapter, which only Nichiren has realized. At the dawn of the Latter Day evil people who slander the Law would fill the land, and so the Buddha rejected their pledge and instead summoned the Bodhisattvas of the Earth. He entrusted Nam Myoho Renge Kyo [the five characters] to them for the salvation of all mankind. (MW 1, p. 73/ Shinpen p. 657) As this passage states regarding transferal, this Myoho Renge Kyo is different from that of the Buddhism of the Harvest of the Lotus Sutra of the Shakumon teaching which concludes Shakyamuni's fifty years of lifetime teaching; and with this Entity of the Law, Myoho Renge Kyo, the founder Daishonin established the Three Great Secret Laws which was the heart of His teachings and the Way to guide all mankind to enlightenment. When the teaching of the five seven characters of Myoho is expounded from this perspective,first of all the differences between the Buddhism of Sowing and the Buddhism of the Harvest become clear. Next, regarding the three kinds of practice of the Lotus Sutra: the comprehensive(ko), the abbreviated(ryaku) and the essential(yo), the reason the essential practice(yoho) is of the primary importance is mentioned, and finally, from among [the three meanings of the Lotus Sutra] the passages(mon), its significance(gi) and the intent (i) of the sutra, it is the intent of the Lotus Sutra which is expounded. Following this, I will cite one or two Gosho passages each which relate to the preceding subject. The Hokke Shuyo Sho states: The Daishonin states in the Gosho, On the Stages of Faith and Practice: Based on this, another passage from The Hundred and Six Comparisons expounds the funda?mental principle in the following way: Finally from the Gosho, Sodai Ichinen Sho: 1 Hsuan tsang: (602 664) also spelled Hsuan chuang. A Chinese priest and translator of Buddhist scriptures. Often regarded as the founder of the Fa hsiang (Jap. Hosso) and Chu she is (Kusha) schools. Hello everyone. Therefore, not having explained this subject matter formerly, I have chosen for my study material for today's tenth and final session "On the significance of the word 'Nam' and also the 'Five Seven Characters.'" THE DEFINITION OF THE WORD "NAM" First of all, there is a major difference between the word "Nam" and the phrase "Myoho-renge-kyo from the standpoint of translation." from the standpoint of translation. On the other hand, the five [Chinese] charact?ers of "Myoho Renge Kyo are As a result, we read the word "Nam" in the original Sanskrit pronunciation, while the phrase "Myoho Renge Kyo" is read in its translated form derived from the meaning of the original words. The translation of the phrase "Myoho Renge Kyo" itself varies some?what depending on the translators, however, Kumarajiva's version of "Myoho Renge Kyo" is regarded as both the most comprehensive as well as being the most accurate in its contents. This work called translation is truly a very dif?ficult task. Currently, attempts to translate Nichiren Daishonin's writings such as "Kanjin no Honzon Sho" (The True Object of Worship) and His other letters into English and other foreign languages are in progress. However, if it happens to be translated poorly, there always exists the risk or danger of the loss of the pro?found significance associated with each word and it also requires them to translate into the most appropriate usage, all involving pains?taking time and effort. Next, as to the reason why "Nam" retains its original Sanskrit while "Myoho Renge Kyo" is translated, the [two translation methods of] "Uhon" and "Mubon"serve an important function. The former method "Uhon" is employed when the propagation of Buddhist teachings is to be conducted in a region where the languages differ from each other. Here the translation would help induce a better understanding of the meaning and the significance of the teach?ings. In contrast, "Muhon" means to deliber?ately avoid translation. As I have mentioned earlier, from the standpoint of the original sig?nificance being lost in the process, it may be better not to translate at all. By retaining the resonance of the original word intact, the deep and august meaning contained in each word becomes fully embodied into one's own Bud?dhist practice in entirety. In this way, depend?ing on the situation, sometimes it is better to translate and sometimes it is better not to. The phrase "Myoho Renge Kyo " is the most appropriate translation of the original title by Kumarajiva, and because of this, it is Von." On the other hand, "Nam" viewed from the perspective that its original Sanskrit word namas' contains a truly profound meaning remains as it is, un-translated ("uhon) . 1) "Kimyo" Devotion In the case where "Nam" is translated, the word 'devotion' comes closest in meaning. That is why in the textbook it is written as 'devotion'. The Japanese word "kimyo" literally means to devote one's life. It means one willingly This basic concept holds true in every religion. However, the object of worship to which one "Nam" or devotes one's life to will vary depend?ing on the religion; and so, this, naturally, will produce a world of difference in the contents or the substance of merit one receives. As Nichiren Daishonin expounds: From this we understand the extreme impor?tance of the object to which one devotes one's life to, in other words, "Nam". Another characteristic inherent in the word "Nam" is the act of 'immersion or submission of one's ego' (motsuga ). In other words, from the perspective of 'devoting one's life' to the object of worship of one's beliefs, one is required to immerse one's ego or self in the process. It goes without saying that those people who possess an extremely strong sense of 'self or ego' (ga ) or those who are un?able to be truthful, accepting, open and honest will naturally be unable to devote their lives wholeheartedly. In this world there are people who delegate tremendous importance to their own [per?ceived] slight superiority over others, wallow?ing in self conceit and arrogance. Yet if you seriously consider this point, no matter how superior they may believe themselves to be, there is still a lmit to one individual's capacity. For this reason, no matter how much one may correctly evaluate one's own abilities, these slight edges or advantages do not amount tovery much on a larger scale of things or when seen as a whole. At the same time, as the Buddha teaches, all living beings are destined to bear the universal sufferings (ku or) of birth, old age, sickness and death, as well as undergo pain and hard?ships in the form of aibetsurikuthe suffering of having to part from those whom one loves), the suffering of having to meet with those whom one hates), the suffering of being unable to obtain what one desires) and goonjokuthe suffering aris?ing from the five components which constitute one's body and mind). In the sutras, there is a term 'uhikuno' .The U of 'ubikuno' indicates the presence of grief or fear in one's heart and 'hi' means to feel sorrowful. I have already mentioned the meaning of 'ku' (suffering or anguish) above. In this ku' there exists an immeasurable and infinite amount of pain and sufferings. Of course, this all de?pends on the individual, but there are some people who worry excessively over matters which, with a slight alteration in their way of thinking, would not really seem all that grave. As long as one is a human being, or as long as one has life, this state of 'uhikuno' will con-tinually pursue us. Then, the answer to the question "what are the conditions which give rise to this state of 'Uhikuno'? " Is that all suf?ferings and sorrows are the consequence of one's failure to immerse one's own selfish ego due to one's strong attachment to one's "small" self. Depending on how one grasps oneself or how one view's oneself, there will be differences in the level of one's perception, thought or views on the concept of "self." The only comprehen?sive manner with which to deal with this 'ego' from the very root is in the total immersion of the ego, that is to say, through kimyo' or true devotion. It is when one devotes one's life willingly, on one's own accord to the True Object [of Wor?ship] that one's real, pure self makes its ap?pearance and this enables one to ascertain the Truth. At this time, one becomes endowed with a sense of dauntless, resolute strength which diminishes all fear and rids one of all feeling of cowardice. I myself feel my own practice is still incomplete. Yet no matter how many vile criticisms are hurled at me or the thousand lies of slanders and calumnies spewed forth venomously by Soka Gakkai led by Daisaku Ikeda, I do not flinch in the least. Some people may think 'how can he tolerate it?But then, since I have devoted my life to the Buddha by chanting "Nam Myoho Renge?Kyo" at all times, I do not become agitated or the least disturbed no matter what happens. Because the same can be said of everything in this world, the consistent, daily practice of daimoku is critically important, and through this, the life condition of true peace and seren?ity will willingly manifests itself. It is only in the act of truly devoting one's life can one find raku or genuine happiness which exist in joraku gajo. Today people flounder through life because they do not understand the true meaning of "Nam." At present the problem of 'bullying' is a major social concern. In these cases, the per?son bullying is, of course, in the wrong; but the person who is bullied is also at fault, and shares the blame. The reason I say the bullied individual also shares the blame is because, both parties possess the same nature of [the world of] animality. Beasts are said to possess a cowardly small heart when they are bullied by those stronger, showing signs of excessive submission by turning their tail in and fleeing; and yet, once they sense or smell fear in others, they display an atrociously cold heart, ruth?lessly and relentlessly intimidating, torment?ing the weak.Nichiren Daishonin in the 'Sado Gosho' (Letter from Sado) describes the world of animality as follows: The beast, once it senses its prey to be weak, will go all the way to intimidate and subjugate it. All [those bullying] are in the world of ani?mality and so they find bullying amusing. This is the aspect of the nature of bullying seen in the schools. For example, suppose some one who is being bullied takes faith in the correct teachings, and through his realization devotes his life to the Lotus Sutra. Then armed with an absolute resolution that 'there is nothing to The main reason that the problem of bullying continues as usual, without decreasing in the least is due to the failure of the educators of today to fully comprehend this aspect. In this world of 'gojoku ranman(the flowering of five types of impurities), we have fallen prey to these negative thought patterns or ideologies by learning and copying from each other, so much so, that it has now become a social trend. What is necessary [to combat this] is for each individual to clearly discern [the problem], and stand up fearlessly. When your practice of faith emerges from your will?ingness to devote your own life to the Bud?dhism of the noble and venerable Daishonin, to begin with, your very own problems will be solved. With your own problems resolved, next in order will be for you to reach out to others. From this sense, "Nam" (devotion) plays a pivotally crucial factor. The Daishonin in 'Rissho Ankoku Ron'(On Se?curing the Peace of the Land through the Propagation of True Buddhism) laments: The correct interpretation of the phrase 'turn their backs upon what is right' from the first sentence in the above is that the genuine spirit of "Nam" (to devote one's life) to the True Law has become lost. The consequence of this loss has produced 'disasters and calamities that arise one after another'. 2) "Doga"Control One's Ego Similar to the above situation, in order to solve one's own problems and overcome sufferings, it must involve one's wish, a sincere desire to 'control and suppress one's ego', or "doga". Therefore, in short, we can say that in the word "Nam" this notion of "doga" is also included.Those people, enslaved by their own shallow, one sided opinions, who refute all religions are unable to understand the heart or the pro?found essence of this concept of "doga. " The word "Kyofu" literally means "to qiver in fear or to shudder in fright. The Daishonin teaches us in the "Toki Dono Gosho" [The Problem to Be Pondered Night and Day: A worthy man, while dwelling in security, anticipates danger; a deceitful flatterer, while dwelling amid danger, takes secu?rity for granted. (MW 5, p. 169) Hence, although he may be leading a safe and peaceful existence, a worthy, wise man always lives his life fully cognizant of the possibility of all sorts of unforeseeable events. Contrary to this, a sycophant is blind to the possibility of changes and upheavals, and even though he has made causes which may drag him to the pit of unhappiness at any minute, he refuses to take matters seriously, and continues to lead an easy life of aloofness and indifference, thinking that he alone will continue to enjoy this peaceful and secure state of affairs. In this respect, "Nam" contains the notion of 'fear' in order to correct the mistaken views on life, and to realize that as long as one continues to live a life of haphazard indifference without serious thinking, it will all lead to a miserable state from which one can never recover. 4. Sonkei" Deep Reverence As is written in "The Opening of the Eyes" (Kaimoku Sho): There are three catagories of people that all men and women should respect. They are the sovereign, the teacher, and the par?ent. (NM 2, p. 71/ Shinpen p. 523) The Daishonin states here that the sovereign, the teacher, and the parent are to be respected. Although it is generally acknowledged that it is necessary to pay one's respect to the Buddha endowed with the three virtues of the sover?eign, the teacher, and the parent, here the ref?erence is to devoting (Nam) our lives to this great Buddhism in particular. 5. "Shinjun" To Believe and To Comply or Obey The term "Shinjun"literally means 'to place faith in and comply.' The opposite of "Shinjun" is "ihai." The notion of "ihai" contains the fol?lowing implications The recent trend today is toward liberalism, therefore, it is quite possible to lead a life disre?garding the wishes of one's parents. Moreover, living in this kind of free and liberated envi?ronment, the parents themselves may possess an extremely narrow minded outlook, or even worse, distorted views, which may prevent them from giving proper instructions or cor?rect guidance to their children. Despite this, the children's fundamental stance toward their parents should be to respect and honor them, place complete faith in them, and be obedient to them. However, if the children are able to find and believe in their very own 'Way' in the truest sense, they will, in turn, be able to guide their own parents [to the correct path]. The most fundamental point here is that one 6) "Keishu"Obeisance & 7) Keirei" To Make a Bow Both "keishu" and "keirei" belong under the category of "Shin" of the three types of actions Shin (deeds), Ku (words) and I (thought), since one's physical body is used to express one's devotion (Nam).We often witness the Buddhist from India perform a type of austerity known as "gotaitochi," where the five parts of the body--the two elbows, the two knees and the head-- touch the ground in a show of respect. These behaviors or physical manifestations of reverence corresponds to the same category as "Keishi" and "keirei". In other words, by means of one'sphysical body, one demonstrates one's profound devotion and reverence. With this I conclude my brief explanation on the meaning of the word "Nam." Next, according to the "Record of the Orally Transmitted Teachings" (Ongi Kuden): 'Nam' derives from Sanskrit and signifies devotion. There are two objects devotion: the Person and the Law that is, de?votion to Shakyamuni and the Lotus Sutra. ... (omission)... Kimyo means to offer one's life to Nam Myoho Renge Kyo. (Shinpen, p. 1719) Here, the Daishonin concisely, yet explicitly teaches what it is that we must devote our lives to (Nam). In the sentence "There are two ob?jects of devotion: the Person and the Law", the 'Person' in this case is one who has become The following phrase "...devotion to Shakyamuni" explains [the Person] from the viewpoint of "Mon," of the three depths of meaning "Mon"written passages (gi) reason/doctrines) and 'i"meaning/ objective). Since the Buddhism Shakyamuni preached throughout his life, without a single exception, was expounded entirely by [the his?torical] Shakyamuni himself, it means we de?vote our lives to Shakyamuni [Gautama Bud?dha]. However, according to the doctrinal point of view ('gi") of Nichiren Shoshu, when we discuss Shakyamuni, there are six types of Shakyamuni. They are: the Shakyamuni of Tripitaka teaching, the Shakyamuni of Tsukyo (Connecting Teaching), the Shakyamuni of Bekkyo (Specific Teaching), the Shakyamuni of Enkyo (the theoretical teaching of the Lotus Sutra) and the Shakyamuni of the Lotus Sutra of the Honmon. And taking one more step far?ther, concealed deep in the true teaching of the Juryo chapter, there exists the Shakyamuni of the teaching hidden in the depth of the Juryo chapter who makes His advent in the age of Mappo, solely entrusted with the Entity of the Law. This last Shakyamuni is Nichiren Daishonin Himself. Therefore, the profound implication ("I") of the phrase "... devotion to Shakyamuni" means to offer one's life to Nichiren Daishonin, the Shakyamuni hidden deep within the Juryo chapter. This Gosho was written on the occasion of Kyo'o receiving her Gohonzon from the Daishonin. It is here in this very significant passage that the Daishonin makes a clear dif?ferentiation between the 'Lotus Sutra of Har?vest during one's lifetime' and the 'Lotus Sutra of Sowing in the Age of Mappo'(Nam Myoho?Renge Kyo), and'Shakyamuni, the Lord of the Buddhism of Harvest' and 'Nichiren Daishonin, the Teacher of the Buddhism of Sowing' from the standpoint of the three phasesof the process by which a Buddha leads the people to Buddhahood. Therefore, although the phrase, 'The Lotus Sutra is the Law to which one devotes one's life to takes the appearance of referring to [the Lotus Sutra of the Shakyamuni Buddha on the surface; how?ever, in the age of Mappo, it stands to reason that it is to Nam Myoho Renge Kyo, [the essence of Lotus Sutra which one offers one's whole life to. Consequently, the Daishonin summarizes by concluding that 'kimyo means to devote our lives to Nam Myoho Renge Kyo.' Moreover, based on the meaning of the word devotion (kimyo) from the phrase 'Kimyo means to devote our lives to Nam Myoho?Renge Kyo' as well as from the previous sen?tence 'In devotion there is the Person and the Law we must understand that it is not only the Law to which we offer our lives to, but that it is to the Person and the Law. In other words, the Daishonin writes in "The True Entity of Life" that: The two Buddhas, Shakyamuni and Taho, are merely functions of the true Buddha, while Myoho Renge Kyo actually is the true Buddha. (MW 1, p. 90/Shinpen, p. 665) This Taho Buddhafrom the above mentioned Shaka Taho'makes his Taho represents all phenomena and Shakyamuni, the true entity. The two Bud?dhas also indicate the two principles of object (kyo) and subject (chi , or reality and wisdom. (MW 2, p. 229/ Shinpen, p. 598) Nevertheless, even these two very important Buddhas 'Shaka Taho' are relegated to the position of being 'merely functions of the true Buddha.According to the Gosho "The True Entity of Life" (Shoho Jisso Sho) when the Daishonin states that "Myoho-renge-Kyo actually is the true Buddha.In other words, the profound implication of this "Nam-Myoho-Renge-Kyo is that it embodies the oneness of the Person and the Law from the infinite past of Kuon.
Therefore, offering one's life to 'Nam Myoho?Renge Kyo' should not be interpreted to mean devotion exclusively to the 'Law'; rather, the profound meaning contained here is that one must offer one's life to the Person and the Law from the infinite past of Kuon. For these rea?sons, to offer one's life to 'Nam Myoho Renge?Kyo'is the ultimate form of devotion. According to the Jigage: This passage from the Jigage is also written tin the Daishonin'sGosho,"Letter to Gijo-bo as follows: The jigage, the verse section of the chapter, states, Single--Mindedly yearning to see the Buddha, they do not begrudge their lives."I, Nichiren, have called forth Buddhahood from within my life by living this sentence.This means that I actualized the Three Great Secret laws, the embodiment ofichinen sanzen in the Juryo chapter.(MW 2, p. 236/Shinpen p. 669. This last sentence "I actualized the Three Great Secret Laws" in which Nichiren Daishonin summarizesHis lifetime process to lead all people to salvation.It begins with the following sentence: [ It (the ultimately essential Law that Bud?dhism teaches) is the)] Object of Worship, the Sanctuary, and the Five Characters of the Daimoku of the juryo chapter... (Shinyo 8, p. 11/ Shinpen p. 1593) That is to say, the Daishonin explicitly states that the fundamental practice of the true Bud?dha to lead all people to attain enlightenment is found only in the practice of the Three Great Secret Laws. For this reason, since the sentence from the above mentioned "Letter to Gijo bo" means that the Daishonin had actualized the Three Great Secret Laws in this age of Mappo, it bears very special significance. Moreover, as stated in the passage "single mindedly yearning to see the Buddha, they do not begrudge their lives," the Daishonin re?veals the True Cause inherent in His life with these words. Also this sentence contains the significance of the Buddhist concept of 'shiriki' or the four powers. Namely, since the Buddha inherently possesses the [Entity of the] Law, naturally, He is endowed with the power of the Buddha and the power of the Law. And then, the first part of the sentence, 'single mindedly yearning to see the Buddha,' indicates the power of faith. And the latter part, "they do not begrudge their lives," corresponds to the power of practice. In some [heretical] sects of Buddhism, there are instances where the powers of the Buddha and the Law, which to begin with are not cor?rect, are given primary importance; while oth?ers completely ignore, or even worse, totally refute the powers of the Buddha and the Law, by stressing only the power of practice. For ex?ample, in the case of Zen, they preach the doc-trines of jikishi ninshin (direct pointing to the mind of man) and kenshojobutsu (perceiving one's true nature and attaining Buddhahood), where all the teachings of the Buddhas and sutras are like a finger pointing at the moon. As for the moon itself, they reply that it is none other than one's own mind. In other words, this makes one's mind the core which means that their teachings only take the power of the practice; in essence, it is equivalent to a com?plete negation of the powers of the Buddha and the Law [as a means to salvation]. On the other hand, the Jodo Shu and the Jodo Shinshu sects of the Nembutsu school are well? known for their attitude of tariki hongan or their heavy reliance upon others, or some transcendent beings. These denominations be?lieve that it is not the power of the individual, but, rather it is only the power of the Buddha that will enable one to attain salvation. In this case, the power of the Buddha and the power of the Law take the form of being tariki, or reliant on others, and the power of faith and the power of practice, being jiriki or self reli?ance, are not recognized in the least as part of the practice toward the attainment of Buddha?hood. To see the Buddha in one's own mind. To concentrate one's mind on seeing the Buddha.To see one's own mind is to see the Buddha. The phrase "Single-mindedly yearning to see the Buddha" can be separated into the above three meanings.The first statement "To see the Buddha in one's own mind means to practice faith earnestly with strength and diligence.Next "To concentrate one's mind on seeing the Buddha" means to worship the Buddha with an all-inclusive, single mind. And lastly, "To se one's own mind is to see the Buddha" refers to the state of realization where one's observation of one's single--minded devotion (to see the Buddha with strong, pure faith), one becomes awakened or enlightened to the Buddha inherent in one's own self.This is indeed, very mysterious. Whenone chant sincerely and seriously to the Buddha, one automatically, and quite naturally, come to realize the existence of a Buddha inherent in one's own life. This behavior itself is also the practice of faith.However, in the case of the age of Mappo, since it is the Buddhahood of Inner Enlighten?ment of Sowing, becoming a Buddha does not mean that one is suddenly transformed into a [Generally speaking] the kokoro (mind, heart or emotion) includes a variety of feelings such as avarice, anger or ignorance as well as many, many more. We lead our everyday existence, governed by these various base thoughts which we have accumulated from our infinite past existences. The kokoro , or the consciousnesses, which we are normally aware of in our daily life are those dependent upon the six senses of sight, hearing, smell, taste, touch and perception. These six consciousnesses are discernable to a certain degree. However, much deeper, in the inner spiritual world, we find the existence of 'ga ' (self), namely,"ga ishiki," or the consciousness of the self. And still below this ga ishiki". there exists another, much deeper level of kokoro , known as'Mumotsushiki, or the alaya consciousness where even the self is unable to grasp. This is where all the feelings of doubt and uncertainties, that is to say, impurities which originated in the very beginning of one's existence continue to exist. The 'ga ishikl' is called the seventh conscious?ness, because it is one level below the six con?sciousness.Following this, the 'Mumotsu shiki ' is classified as the eighth consciousness, since it is still another level below the seventh. This seventh consciousness remains as part of one's own awareness, but the eighth, being deeper, lies below the realm of one's conscious aware?ness, storing all the impurities from the present as well as the past existences. Therefore, the sages and saints in the ancient past employed all the teachings prior to the Lo?tus Sutra in order to perceive and analyze this [profound theory], undergoing immensely long periods of austere practice. These aus?terities, to purify the impurities, are mentioned in the teachings expounded by Bodhisattva Ashvaghosha [Bodhisattva Horse Neigh] of Mahayana Buddhism. This purification of impurities, or eradication of one's evil karma, however, is extremely dif?ficult. Even though one may attempt to purify the evil karma stored in the 'eighth conscious?ness,' old habits from the 'seventh conscious?ness' may cause one to commit even more evil deeds. This then will produce new seeds of impurities which may take the form of accu-mulating even more evil karma stored in the f eighth consciousness.' From this sense, there exists a variety of impurities and evil karmas buried deep down in our hearts, which have been transmitted from our previous existences. In order to truly purify these karmic impurities stored at the level of the 'eighth consciousness,' [disregard the purification of the different lev?els of consciousness] and simply "open" up your heart totally to Myoho. The Daishonin postulates a 'ninth and deepest level of con?sciousness', which lies below the 'eighth.' This 'ninth consciousness' or the 'fundamental, pure consciousness' is defined as the true entity of life. Since this 'ninth consciousness' is the heart of the Buddha, it is impossible for the hearts of common mortals to perceive it. Therefore, the Daishonin simply teaches us to: Never seek this Gohonzon outside your?self. The Gohonzon exists only within the mortal flesh of us ordinary people who embrace the Lotus Sutra and chant Nam-?Myoho Renge Kyo. The body is the palace of the ninth consciousness, the unchanging reality which reigns over all life s functions. (MW 1, p. 213/ Shinpen p. 1388) Hence, when you chant Nam Myoho Renge-?Kyo, the words 'the mortal flesh' (kyochu) holds a very significant meaning. In other words, we must chant Daimoku with our palms pressed firmly together in prayer close to our heart. According to modern sciences such as physiol?ogy, hygienics, or the study of medicine, the brain plays the pivotal role as the chief admin?istrator which sustains human life. And within the entire organ called the brain, which includes the cerebrum and the cerebellum, it is now believed that the science phalon (inter?brain), in particular, occupies a central role. Yet from the perspective of life itself, the brain is merely one part of the whole. This means that it belongs to the 'yu,' or the functional category. The brain is unable to function properly without sufficient rest. The reason all of us must sleep every night is because this al?lows the brain to rest and recuperate. What, then, is the actual 'body' or entity [the chief ad?ministrator] of life? It is the one organ which, from the very first moment of our birth to the final moment of death, never rests nor ceases to function, and that organ is the heart. Hence, the words 'within the mortal flesh', signify that the fundamental basis exists here in the heart when viewing life as a whole. Consequently, when one desires to definitely attain the state of Buddhahood, it is vitally important for one to press one's palms firmly to?gether in prayer, close to the heart, and chant Nam Myoho Renge Kyo. At any rate, this last sentence 'to see one's own mind is to see the Buddha' depends entirely on one's sincere and steadfast attitude to continue to practice pure faith. The Merits of "Namu Butsu" ( Nam Buddha) (textbook) Long ago in the ancient past, there lived a man called Daibadatta (Devadatta) ho had committed nu?merous atrocities during his lifetime. As he lay dying, the two characters of "Na Mu" formed in his mind. Although he had managed to ut?ter the words "Na Mu," regrettably, the word "Butsu" which followed "Namu" failed to come out, and thus, according to the teaching in the sutra, he fell into hell. Also another sutra expounds that if one fails to accumulate additional merit or good fortune, and continues to conduct evil deeds, which will be stored in one's 'seventh and eighth consciousnesses' as negative karma along with those committed from one's past existences, this will cause one to fall into hell after death. To fall into hell means for example, a stone is placed on the surface of a pond, and then it is released. The stone will sink without fail. In the same token, it is said that those living be?ings who are ' unable to accumulate good deeds; and especially those who have amassed negative karma by believing in heretical reli?gions, will fall into hell after their death. Yet instead of the above, if one were to believe in the correct teaching of 'Nam Myoho-Renge Kyo' and had accumulated meritorious deeds, then this 'Nam Myo ho Renge Kyo' would act as a ship to carry, not only one, but as many as a hundred or more stones, without sinking to the bottom of the ocean. In other words, the merits of the "Namu Butsu" are truly magnanimous and profound to this great degree, which signifies its vast power to pre?vent living beings from falling into hell. Then there is yet another Buddhist parable in which the god of the heavens finds himself incomplete stupefaction. According to this parable , it teaches that there is a practice among the non Buddhists of India where they are required make a sculpture of a heavenly god.For this sculpture, the entire head portion must be made of pure gold. One day, a man is struck with the notion to steal this golden head. How?ever, no matter how hard he tried, he was un?successful. Then, one night, during his final attempt to steal his prize golden figure, he happened to chant the words "Namu Butsu."And to his amazement, he was able to success?fully dislodge the golden head, and thus he had managed to steal it. The following morning, imagine the astonishment of everyone when they discovered that the heavenly god's golden head was missing! At once they inquired the heavenly god as to the reason its head was missing. Whereupon, one of the heavenly be?ings appeared and confessed that since the thief had spoken the words "Namu Butsu," he was so taken aback with surprise that he had simply lost the heart to protect it and had al?lowed it to be stolen. As it is clear from this story, indeed, the merits of the "Namu Butsu" are truly great. Of course, this is only a parable from the Buddhist teachings, however, I wanted to illustrate to you a rather general description of the merits of the "Nam" ON-FIVE-SEVEN-CHARACTERS Throughout the Writings of the Daishonin which are His teachings, the five characters of Myoho Renge Kyo and the seven characters of Nam Myoho Renge Kyo are expounded as the One and Original Fundamental Great Law, the source of all Buddhist teachings, and, as the One Supreme Law, to be practiced by all living beings. Moreover, the five characters and the The phrase "Myoho Renge Kyo" or sometimes the phrase "Nam Myoho Renge Kyo" can be seen throughout the Daishonin's Writings.Yet as to their dissimilarities, the Daishonin makes reference to "the five characters of Furthermore, it is also possible to observe passages from the Daishonin's guidance where He marks a clear distinction between the phrase This passage of commentary means that the supreme principle [that is the Mystic Law] was originally without a name. When the sage was observing the prin?ciple and assigning names to all things, he perceived that there is this In this treatise, the Daishonin names the single Law practiced by the True Buddha as "Myoho?Renge," and the word "Kyo" is neither men I will cite a passage and explain the significanceof the profound meaning where the Daishonin expounds the five characters as the object of the seven characters.cd In the Gosho, "How Those Initially Aspiring to the Way Can Attain Buddhahood through the Lotus Sutra," the Daishonin states as follows: When we revere Myoho renge kyo inher?ent in our own life as the object of wor-ship, the Buddha nature within us is sum?moned forth and manifested by our chanting of Nam Myoho Renge;this is meant by "Buddha." (MW 6, p. 207/ Shinpenp. 1320) (textbook) Here the Daishonin first begins by stating that we should "revere Myo-Renge-Kyo as the object of worship," and then,He specifies "the Buddha nature within us" as "Nam-Myoho-Renge-Kyo".Both are "inherent in our own life;" however, the Daishonin differentiates the two by stating that "Myoho-Renge-Kyo" represents the 'Object of worship' in other words, 'kyo' (object), while 'the Buddha nature to be enlightened (satoru).The last phrase "ˇ..summoned forth and manifestedˇ., this is meant by "Buddha" contains the profound significance (of the principle ofkyochi myogo #(8) ) where it is summarized as "Although these are two, they are fuse into one in the Buddha's enlightenment," (MW 2, p.228/Shinpen p. 598) This passage, must be taken as a definite declaration of the attainment of enlightenment by the True Buddha in the form of'bonpu soku goku' (attaining enlightenment without changing one's form as a common mortal) .(textbook)
The above passage from "Earthly Desires Are Enlightenment" clearly expresses Nichiren Daishonin's attainment of Buddhahood as the True Buddha. Furthermore, due to the Great Compassion and Great Mercy of the True Buddha, Nichiren Daishonin, His [compassionate] s irit was embodied and manifested as the O)tject of worship of Nam Myoho Renge-?Kyo. Since this object of worship and Myoho Renge Kyo within us living beings are totally united and the same, when we believe in this object of worship and chant Nam Myolio Renge Kyo, the Buddhahood we attain will also possess the exact same significance and meaning as in the above?mentioned passage. (textbook) The object of worship mentioned by the Daishonin, namely, the "Myoho-Renge-Kyo inherent in our life", and the "Myoho-Renge-Kyo within us, living beings" are one and the same.However, no matter what, we are common mortals, therefore, we are unable to prop?erly summon and manifest the Myoho Renge?Kyo, inherent in our life by ourselves. Far from being able to do so, the very abundance of the three poisons of don, jin, chi (greed, avarice and delusion) which derive from our egotis?tic views and self centeredness, work directly against the spirit of Myoho within our life. Therefore, when we practice and take faith in the object of worship of Myoho Renge Kyo, the embodiment of the spirit of the Great Com?passion and the Great Mercy of Nichiren Daishonin, the True Buddha of the infinite past of kuon, we are able to attain the exact same state of Buddhahood as the True Buddha. Hence, as the Daishonin expounds, 'When we revere Myoho Renge Kyo inherent in our own life as the object of worship, the Buddha nature within us is summoned forth and manifested by our chanting of Nam Myoho Renge Kyo; this is meant by "Buddha," this passage means that when we have faith in the Gohonzon and practice correctly, we are granted the same benefits as those of the Gohonzon. Now regarding the preceding passage on the five seven characters, it is self evident that the Daishonin is expounding the two laws of 'kyochi'. That is to say, "Myoho Renge-?Kyo inherent in our own life" is the object of worship of our faith and practice becomes more apparent upon reading the subsequent phrase, "revere as the object of worship." (textbook) The 'kyo'from the above mentioned phrase 'the object of worship of our faith and practice'signifies a line of de?marcation or a border where our [spiritual] heart faces and meets [the objective] reality. When we look at an object, this object itself becomes the object of our attention, thus be?coming our reality. When we see with our eyes, the object becomes a visual reality to us. Besides this, there are various other realities which can be experienced with the use of our nose, ears, tongue and with our physical body. In this way, different objects becomeour focus of attention and allow us to perceive things in our daily life. The next phrase "the Buddha nature within us, Nam Myoho Renge Kyo," indicates "wisdom" (chi), and "summoned forth and manifested," means "kyochi myogo" or the 'harmonious fu?sion of oneself with the Gohonzon.' The last sentence, "This is meant by "Buddha," signifies the doctrine of "Sokushin Jobutsu or 'attaining Buddhahood without changing one's form as a common mortal.' It becomes clear that in this passage, "Myoho Renge Kyo" indicates 'object' and "Nam Myoho Renge?Kyo" equals'wisdom.' (textbook) As I mentioned earlier, there are no marked distinctions drawn between the phrases "Myoho Renge Kyo" and "Nam Myoho?Renge Kyo" in most of the writings in the Gosho. The only exception being when doc?trine of 'object and wisdom' (kyocbi) is ex?pounded from the standpoint of the True Bud?dha attaining Buddhahood without discarding His life as a common mortal. Then a very dear line is made between "Myoho Renge Kyo," the object of worship which we revere, and "Nam?Myoho Renge Kyo," the [subjective] wisdom [to realize that truth]. Moreover in the Gosho, "Earthly Desires Are Enlightenment" (Shijo Kingo Dono Gohenji), the Daishonin expounds: Although these are two, they are fused into one in the Buddha's enlightenment. (MW 2, p. As stated in this passage, this reality and wis?dom are by nature two separate elements, yet inseparable. They are harmoniously fused as one, but are fundamentally two. On this basis, the two elements the reality (kyo) of Myoho?Renge Kyo and the wisdom (chi) of Nam?Myoho Renge Kyo are fused into one, and inseparable. Therefore, the two are one and the same. (textbook) I will cite a passage from another Gosho, "Ad?monitions against Slander" (Soya Dono one in the Buddha's enlightenment. (MW Gohenji). Here, the Daishonin expounds that the path to enlightenment lies within the two elements of reality and wisdom, therefore, reality and wis?dom fuse as one, and the entity of all phenom?ena in the universe means reality. In other words, reality is that mysterious entity embod?ied in all phenomena in the universe, and this entity which underlies all phenomena in the universe is the Mystic objective reality [namely, the wisdom of the Buddha]. And it is stated here that it is this wisdom of the Buddha, as it is, without any alterations, which is also inherent within our own lives. There is a term ichinen sanzenthree thousand realms in a single moment of life. Now this principle of three thousand realms in a single moment of life does not teach that every life-moment (ichinen) exists before or independently of the three thousand possible worlds (sanzen).Neither does it mean the reverse; that the three thousand realms (all the phenomena in the universe) exist before or independently of the single life-moment.It means that every life-moment is mutually inclusive of the three thousandrealms, and conversely the three thousand worlds are simultaneously included in a single moment of life.This makes it possible for reality, the entity of all phenomena in the universe, and wisdom, the perfect manifestation of the entity in the individual's life.(jitai kensho) appear as they are within our own entity, the physical body.In short, the true entity of all phenomena in the universe becomes manifested as it is , without any changes, in one's own life.
The profound significance of the next sen?tence, "Enlightenment [without changing one's form as a common mortal] is the fusion of wisdom and reality," is that here lies the fundamental basis for the enlightenment and merit of the Mystic Law which permeates the entire universe. In this case, since the true en?tity of all phenomena in the universe itself is the Mystic Law, we can say that the true entity of all phenomena in the universe is Myoho--Renge Kyo. I hope it has become clear that the true entity of all phenomena in the universe is Myoho? Renge Kyo, and the perfect manifestation ofthis entity in the individual's life is Nam?-Myoho Renge Kyo. (textbook) Furthermore, because these two elements of reality and wisdom are separate, yet fused into one, the five seven characters mentioned in the various Goshos are not marked with any specific differences between them, and are of?ten delegated identical significance. (text?book) For this reason, the five , seven characters mentioned in the various Goshos inherently embrace the meaning of "the two elements of reality and wisdom," and besides, since these two are inseparable, it is possible to assume Myoho Renge Kyo and Nam Myoho Renge-?Kyo possess equivalent significance. Based on this, the Daishonin reveals the true entity of the Law of the possession of Nichiren Daishonin in all of His Goshos. It is important to believe that' this Attainment of Buddhahood without changing one's form as a common mortal through the harmonious fusion of the objective world and the subjective wisdom' is embodied and manifested as the lifetime behavior and the Inner Enlightenment of Nichiren Daishonin, the True Buddha of the Buddhism of Harvest, who encountered all four major persecutions and countless minor obstacles, as well as being nearly beheaded at Tatsunokuchi where He discards His transient figure to reveal His true identity (hosshaku kenpon ). Only after this, did the Daishonin inscribe the Great Mandala Gohonzon, the ultimate state of harmonious fusion of reality and wisdom. (textbook) This passage illustrates just how difficult it is to profoundly grasp the essence of the Lotus Sutra, attain enlightenment, and make an ad?vent as a Buddha. Moreover, on our path to practice and believe in the teachings of the Daishonin, we must truly understand that Nam Myoho Renge Kyo does not exist apart from the Entity of the Daishonin. In the event when the True Buddha (the Daishonin) makes His advent, the entrustment [of the Law], as the most important verity in Buddhism, must also definitely exist within [the framework of] an orderly sequence of proclamations as stated in the sutra. In the chapters immediately following the "Ken Hoto From here, it leads to the execution attempt at Tatsunokuchi where it culminates in [the Daishonin's] "Hosshaku Kenpon.#(8)As the guidance from the Gosho, "Letter to Gijo bo," states: "In propagating these five characters of Myoho Renge Kyo, one should be willing to give up his life." (MW 2, p. 36/Shinpen p. 669) The Daishonin's behavior from this point on is truly one of "willing to give up his life at an cost." Defeated in the Daishonin's challenge to bring about rain, the eminent priest Ryokan of Gokurakuji temple appealed to the influential figures of the Kamakura government. One of the officials, Hei no Saemon, readily believed [the false charges brought against the Daishonin by] Ryokan, and together with sev?eral armed swordsmen, he attacked the Matsubagaya hermitage where the Daishonin was staying. After arresting the Daishonin, Hei no Saemon took Him late that night to the execution grounds at Tatsunokuchi. Just as the executioner was about to behead the Daishonin, a giant, brilliant object shot across the sky from the direction of Enoshima Island, frightening the men and making it impossible for them to carry out the execution. This inci?dent carries an extremely mysterious impor?tance. The Daishonin Himself states: On the twelfth day of the ninth month of last year, between the hours of the Rat and the Ox (11:00 p.m. to 3:00 a.m.), this per?son named Nichiren was beheaded. (MW 2, p. 177/ Shinpen p. 563) The meaning of the words "was beheaded" implies Nichiren had his head cut off and died. The Daishonin continues: Here it means that it is His soul which has reached Sado, and in the snow, is writing this letter, "The Opening of the Eyes," to be sent to His disciples. I have just returned from attending a funeral held yesterday at Hyuga, in Kyushu. A scholar named Ankokuin Nichiko was once exiled to this place in Hyuga called Sadohara. This per?son was known as "A Dictionary on the Goshos" for his intensive and comprehensive studies and researches on the Daishonin's writings. He is also renowned for his annota?tion titled "Rokunai Keimo." In explaining the [above mentioned] passage from "The Open?ing of the Eyes," Nichiko asserts that the word "soul" should be taken literally to mean "an apparition or a ghost." He claims that since the letter happened to be from a " ghost," even for the disciples, this would be "terrifying," and indeed, he supposes it was "terrifying" as it is stated in the Gosho. However, since the letter was intended for the closest disciples of the Daishonin of many years, despite being written by a 'ghost spirit,' after giving it a sec?ond thought, they would not have been overly 'terrified.' This is his explanation. This expla?nation is completely wrong. The phrase, "... seems terrifying, but ... (omission) ... have nothing to be terrified about," is made in reference to the great perse?cutions which will definitely occur in the frightening evil and defiled age of the latter day. This is based on the passage from the sutra which preaches the forbearance of all difficulties with the spirit of 'Gafuai shinmyo Tansbaku mujodo' or in English, 'We care nothing for our bodies or our lives but are anxious only for the unsur?passed way." Conversely, being a genuine practitioner of the spirit of " gafuai shinmyo",one need not be terrified of any great obstacles which are bound to arise. Rephrasing this, living in a terrifyingly evil age where great perse?cutions abound, it is only natural to feel threat?ened and fearful; however, since one does not begrudge losing one's life, there is really noth?ing to fear. And on this basis, the Daishonin writes that Nichiren was beheaded for the sake of the "Lotus Sutra," and that His soul had ar-rived in Sado. This soul [after discarding the transient figure to reveal the true identity] is the soul of the Original True Buddha of the in?finite past of kuon. This is the orthodox inter?pretation of the teaching which has been transmitted through the ages [in Nichiren Shoshu], and is the correct way to read this passage. The Daishonin preaches: When we revere Myoho Renge Kyo in?herent in our own life as the object of wor?ship, the Buddha nature within us is sum?moned forth and manifested by our chant?ing of Nam Myoho Renge Kyo; this is meant by "Buddha." (MW 6, p. 207/ Shinpen p. 1320) As the guidance in this passage states, after ac?complishing the ultimate state of kyochi myogo, based on the supreme practice of Myoho Renge Kyo, and only after arriving on the island of Sado did the Daishonin inscribe, for the very first time, the Great Mandala, the True Object of Worship, which was founded e Also in this respect, it is essential to sincerely believe in the Dai Gohonzon, the true purpose of the Daishonin's advent, as our basic foundation of faith and practice. To disregard the practice of faith in this Object of Worship, the Gohonzon, and simply revering Myoho Renge Kyo inherent in our own life as the object of worship indicates one still possesses the life conditions of 'gaken gayoku'arbitrary, egotistical judgement and attachment to selfish desires) The Daishonin's guidance regarding this is: Although these are two, they are fused into one in the Buddha's enlightenment. (MW 2, p. 228/ Shinpen p. 598) The meaning behind this passage is that no matter how intellectually endowed one may be or how talented one may be, after all, one is merely a common mortal living in the world filled with the three poisons #(9) which pollute the Latter Day of the Law. Once one severs [the connection with) the correct object of worship, it will be impossible to attain the merit of Buddhahood which spans throughout the three existences of past, present and future. As it is plainly visible from the existence of the distorted interpretation regarding the teaching of revering the object ofworship inherent in our own life, where only one phrase "Myoho-Renge-Kyo" inherent in our own life is taken out of context and interpreted literally on the level of understanding of a mere mortal being, this will surely result in going directly against the Gohonzon and forgetting to chant Daimoku.From the standpoint offaith, this will definitely manifest itself in the form of incorrect practice and wrong behavior. Next, on account of what principle did this Myoho-Renge-Kyo (Nam-Myoho-Kyo) make its appearance to emancipate all living beings from ignorance and suffering in this defiled and evil-filled Latter Day of the Law?The answer lies in our reverence of the most important verity in Buddhism, a matter of grave significance, called "Fuzoku" or the transmission of the Law. (textbook) The reason Myoho-Renge-Kyo makes an appearance in the Latter Day of the Law is attributed to the foremost, important doctrine of fuzoku, 'the transferal or the transmission of the Law.' That is to say, everything in Buddhism has been handed down and transmitted in strict accordance with this principle of 'transferral.' The fact that Kasho #(10), Ananand other disciples [of Shakyamuni] first began by spreading the Hinayana teachings during the Former Day of the Law (Shobo), and in the next five hundred to one thousand years, Memyo and Ryujuappeared to preach the provisional Mahayana teachings, all this is governed by the principle of fazoku, and have been carried out in strict accordance with the [correct order ofl transmission of the Law. The following is a concise description of this t transmission [of the Law].' The ultimate important significance regarding transmittance exists in the Honmon teaching of the Lotus Sutra. They are the specific transmission,or betsu fazoku) of the Jinriki (21st) chapter and the general transmissionor so fuzoku) of the Zokurui (22nd) chapter. The specific transmission is [the entrustment of the Law] solely to the Bodhisattvas of the Earth who make their appearance in the Yujutsu (15th) chapter, while the general transmission refers to the impartial transmission of the Law to all the bodhisattvas who gathered [at the Eagle Peak], including those of the provisional teachings or shakke) and those of the other worldsor (taho) as well as all the Bodhisattvas of the Earth. (textbook) The jinriki and the Zokurui chapters refer to the last two chapters of the eight chapters of the Honmon teaching of the Lotus Sutrawhich reveal the transmission of the Law in entirety. These eight chapters of the Honmon teaching of the Lotus Sutra are the following: Juji Yujutsu (15th) "Emerging from the Earth," Nyorai Juryo (1 6th) "The Life Span of the Thus Come One [Tathagata], "Funbetsu Kudoku (17th) "Distinction of Benefits," Zuiki Kudoku (18th) "The Benefits of Joyful Acceptance," Hosshi Kudoku (19th) "The Benefits of the Teacher of the Law," Jofukyo Bosatsu (20th) "The Bodhisattva Never Disparaging [Fukyol," and the last two, Nyorai Jinriki (2 1 st) "The Supernatural Powers of the Thus Come One [Tathagata]" and Zokurui (22nd) "Entrustment." Within these eight chapters of the Honmon teaching, the first transferral takes place in the Jinriki chapter, followed by another transferral in the Zokurui chapter. The transfer [of the essence] of the Law in the Jinriki chapter is called the betsu fuzoku, and the second one in the Zokurui chapter is known as the so fuzoku.
Consequently, only the Bodhisattvas of the Earth are entrusted with the complete trans?mittance of both the specific and the general, and in particular, Bodhisattva jogyo alone is the sole recipient of the essence of the Lotus Sutra. (textbook). The entity of the Law of the specific transmission is called the Transmission of the Essence (or ketchou fuzoku) which are stated as the four phrases of essential items to be transferred, beginning with the transferral of "the essence of all the laws of the Buddha..." (Kaiketsu p. 581) (textbook) Regarding this matter, at the Grand Ceremony of the Airing of the Sacred Treasures held this spring, I made references to "the essence of all the laws of the Buddha..." during my sermon on the specific transmission under the section on the Jinriki chapter which can be found in the monthly publication, Dai Nichiren, issued in May of this year (1996). The four phrases of essential items to be trans?ferred are 1) the essence of all the laws of the Buddha, 2) all the invincible mystic powers of the Buddha, 3) all the secret storehouses of the Buddha, and 4) all the profound practices of the Buddha. It was these four enumerated items which were entrusted to the Bodhisattvas of the Earth. Generally speaking, the general transmission is also referred to as 'ikkyo fuzoku' ), the transferal of the One Sutra [the Lotus Sutra] which centers upon the entrustment of the Lotus Sutra, excluding its core of the four essential items; and moreover, it is the compre?hensive transmission of all the teachings (issai kyo) which have their origin in the Lotus Sutra, as well as all the teachings which are stored in the Sutra. (textbook) The general transmission which took place in the Zokurui or Entrustment chapter indicates the impartial transmission of the ikkyo (the One Sutra), with the singular exception of the transferal of the essence of the Sutra entrusted [solely to the Bodhisattvas of the Earth] in the specific transmission. And the ikkyo men?tioned here is the Lotus Sutra. In other words, Shakyamuni entrusted the Lotus Sutra [ex?cluding its essence], the ultimate conclusion to his lifetime teachings to lead all mankind to at?tain enlightenment. Hence, the phrase 'which centers upon the en?trustment of the Lotus Sutra, excluding its core four essential items; and moreover, it is the comprehensive transmission of all the teach?ings which have their origin in the Lotus Sutra, as well as all the teachings which are stored in the Sutra,' imports the following meaning al?though all sutras purport their respective teachings of importance, yet all the teachings derive from the one fundamental sutra. It be?gins with this fundamental teaching, and it re?turns to this one fundamental teaching. The sutra which forms the source of all teachings is the Lotus Sutra. Therefore, all the teachings originate from the Lotus Sutra, and are stored in the Lotus Sutra. Hence, the transferral of all the teachings with the Lotus Sutra as the core is known as ikkyo fuzoku. After (the revelation of) the transferal of the One Sutra (One Vehicle), the Buddhist scholars and teachers appeared in this world during the two thousand years of the Former and Middle Days of the Law to spread the teachings of Hinayana, the provisional Mahayana as well as the Shakumon teaching; each one preached Buddhism in part in a manner befitting and most appropriate to the respective ages, in the form of obyo yoyakuor a physician prescribes medicine according to the particu?lar ailment he is treating) to guide all people to the correct path of enlightenment. (textbook) Kasho, Anan and other disciples [only] spread Hinayana Buddhism, while Memyo, Ryuju and others propagated the provisional Mahayana teaching; T'ien fai, Dengyo and others preached only the Shakumon teaching; each one spreading the teachings they had re?ceived by strictly observing the Heritage of the general transmission (Sofuzoku ). This is to say, [Buddhism must be unfolded] in accordance with the general entrustment of the Law in the Zokurui (22nd) chapter subsequent to the Jinriki (21st), where Hinayana Buddhism and the provisional Mahayana Buddhism, both originating from the Lotus Sutra, were en?trusted to these Buddhist scholars and teachers for them to spread in the name of this spirit [of transmission]. Since all teachings, without a single exception, originate from the Lotus Sutra, [these Buddhist scholars and teachers] upon receiving the transmission of the various respective teach?ings, make their appearance at the proper time to correctly spread the Law. These [teachers] alone are the true and original disciples of the Buddha, earning the title 'the four ranks of scholars.# (11) For this reason, Bodhisattva Ryuju is said to have written his one hundred scroll treatise entitled Daichido Ron #(12), an extensive com-mentary on Mahayana Buddhism, based on account of "his receiving the transferal of the Makabannya Haramitsu Sutra #(13) which originated from the Lotus Sutra." Although Ryuju's DaichidoRon conforms with the teachings of the Hannya Sutrawhich is pre-dominant.This accords precisely with the teachings of the Daishonin which clearly postulate that (the Nannya Sutra) has its source in the Lotus Sutra, and this (fact) is mentioned in two places.
During the one thousand years of the Former lastly, there was Honen, the Nembutsu priest. Day of the Law (Shoho) and the next thousand years of the Middle Day of the Law (Zoho), in line with 'granting medicine that suits the illness'(obyo yoyaku), various teachers appeared in this world to preach the provisional and pre-Lotus Sutra teachings.?This was followed by Nangaku # (14), T'ien t'ai, ?Miao lo, Dengyo and others who made their advent to propagate the Shakumon teaching of the the Lotus Sutra. This all begins withtheir entrustment of the One Sutra (ikkyo), and this shows the proper and correct course which True Buddhism has been propagated duringthe Former and re, Middle Days of the Law. There were, nevertheless, those who completely ignored this principle of the transferal of the One Sutra, and proceeded to propagate the Law based arbitrarily on their own personal inclination.These priests such as Zemmui Sanzo,Kongochi Sanzo #(15) and Kobo Daishi #(16) of the Shingon sect while others like the Bodhidharma #(17) of the Zen sect preaching the Ryoga Sutra #(18), suddenly started talking of having attained soku shin jobutsu.And lastly, there was Hoen, the Nembutsu priest. All these priests did not receive the true entrustment (of the Law). Only those entrusted with the true transferal from the Buddha, and only when they propagate the Law correctly and honestly in a manner befitting each of those ages, are they considered to be true Buddhists, earning the title the "four ranks of scholars".Those priests and their ilk without receiving the genuine transmission from the Buddha have caused mistaken kinds of Buddhism to appear by their preachingthe wrong teachings based arbitrarily on their personal inclination.Therefore, this matter of entrustment (fuzoku) should not be taken lightly, for it contains a very weighty significance. The transferral of the essence of the Great Law (ketchou fuzoku) was indistinctly taught by the two Great Teachers, T'ien tai and Miao-?lo, [but they could not reveal it], saying only as far as that it is Myoho Renge Kyo, the core of the Honmon Shakumon teachings of Shakyamuni and that it is the intent, title, en?tity, quality, function of the sutra. The reason [they did not reveal it] is that they were not en?trusted with the mission of expounding the en?tity of the essence of the Great Law, and thus, were not permitted to crack open and The Great Teachers T'ien t'ai, Miao lo and Dengyo expounded [the supremacy of the Lo?tus Sutra] teachings in such major works as "Profound Meaning of the Lotus Sutra" (Hokke Gengi) and "Words and Phrases of the Lotus Sutra"(Hokke Mongu) only because Shakyamuni entrusted them with the [general] transferral of the One Sutra which enabled them to receive in entirety the Lotus Sutra of Buddhism of the Sowing. On the entrustment of the essence of the Great Law, Miao lo also revealed that it was Myoho Renge Kyo; how?ever, as to the actual content of the ketchoufuzoku of this Myoho Renge Kyo, he himself was unable to reveal it since he had not re?ceived the true transmission. For the same rea?son, T'ien t'ai, [unable to openly expound the essence], instead wrote an analysis on the meaning of Shakyamuni's Lotus Sutra in his ten fascicle commentary titled, Hokke Gengi. The Great Teachers Tien t'ai, Miao lo and Dengyo had made painstaking effort to pre?serve truthfully and correctly (the way of) the teachings expounded by Shakyamuni. Like?wise, the Daishonin made His advent in the Latter Day, and from the perspective of [One who had received] the true entrustment, while continuing to faithfully and strictlyobserve on numerous occasions all the procedures and formalities in accordance with Shakyamuni's Buddhism to correctly propagate the Law, He established the Three Great Secret Laws as the essential teaching for the Latter Day of the Law as the True Buddha of the True Cause at the level of myoji soku of kuon ganjo.# (19) Hence?forth, the lifetime teachings of Shakyamuni in entirety then becomes a preface to the Daishonin's teaching concealed in the depths of the passages. Next, The Daishonin, [viewed from the transient identity] is 'the reincarnation of Bodhisattva Jogyo,' and [revealing His true identity] He makes His advent as the Original True Buddha of Inner Enlightenment of the remotest past of kuon, all the while, commanding an excellent and exhaustive knowledge of all the teachings of T'ien t'ai, Miao lo and Dengyo, He reveals the ultimate One Law hidden in the depths of the juryo chapter of the Lotus Sutra of the Bud?dhism of the Sowing of the True Cause from the time without beginning (kuon ganjo). First, the Daishonin has indicated the signifi?cance of the Heritage of the Law (fuzoku) in several places, however, I will mention one paragraph in particular. As this passage states regarding transferal, this Myoho Renge Kyo is different from that of the Buddhism of the Harvest of the Lotus Sutra of the Shakumon teaching which concludes Shakyamuni's fifty years of lifetime teaching; and with this Entity of the Law, Myoho?-Renge Kyo, the founder Daishonin established the Three Great Secret Laws which was the heart of His teachings and the Way to guide all mankind to enlightenment. This passage describes the 'transmission of the Inner Realization of the Juryo chapter.' Actu?ally, the 'juryo Chapter of my Inner Realization' mentioned here is in reference to the Juryo Chapter of the True Cause (honnin myo ) where [the meaning] is hidden in the depths of the passages one level deeper than the Juryo chapter that Shakyamuni taught. And as the result of [the revelation ofl this 'Juryo chapter of my In?ner Enlightenment,' all the phrases and pas?sages can be understood very well when seen from the [theoretical] significance of the True Buddha of the stage of myoji soku (honnin myo). Consequently, when the passage "Ga jitsu Jobutsu irai. Muryo muhen . Hyaku sen man oku. Nayuta ko. Hi nyo gohyaku sen man oku." (Since I actually attained Buddhahood, the number of kalpas that have passed is an immeasurable hundreds, thousands, ten thousands, millions, trillion nayuta aeons.) (Kaiketsu p. 496) is read from the standpoint of the Juryo chapter of at?taining Buddhism of the Harvest during one's lifetime(zaise daccbaku or), that is to say, from the surface meaning, it reveals that I, which is Shakyamuni Buddha, attained enlight?enment in the remotest past of five hundred thousand aeons ago as the Buddha who ad?vanced to the state of limitless joy through accumulated practice(obutsu shojin no jiju yu hoshin Nyorai). This, then, is the surface reading of the meaning of the juryo chapter. As opposed to this, in what form does the Buddha appear in the Juryo chap?ter of Buddhism of Sowing in the Latter Day? The answer is [as the Buddha] at the stage of myoji soku of True Cause from the most funda-mental past of kuon ganjo, the time without be?ginning. What substantiates this stage of myoji soku is, none other than, the Inner Real?ization of the Daishonin's which is concealed in the depths of the passages. And this is the ex?planation based on the viewpoint of Nichiren Daishonin's Buddhism. If we analyze this Entity of the Law, the two thousand or so characters of this 'Juryo chapter of my Inner Realization' reveal the significance (gi) of the True Cause hidden in the depths of the passages, then the Entity of the Law revealed in these passages must be the five characters of Myoho Renge Kyo of the stage of myoji soku of the True Cause, the heart and essence of the Juryo chapter. For this very reason, the Daishonin refers to the five characters of Myoho Renge Kyo as the heart of the Juryo chapter. Furthermore, at the very be?ginning of the above mentioned Gosho passage from The True Object of Worship, [the Daishonin states] "...were not qualified to in?herit Nam Myoho Renge Kyo, the heart of the Juryo chapter, which only Nichiren has real?ized," since the entire two thousand some char-acters of the 'Juryo chapter of my Inner Realiza?tion' is where the fundamental attainment of the Way [shinri] is revealed, it follows that the ultimate Entity of the Law revealed is Myoho?Renge Kyo, the heart of the Juryo chapter which was not entrusted to the bodhisattvas of the Shakumon teaching and the bodhisattvas of the other worlds, but to the Bodhisattvas of the Earth. When the teaching of the five seven characters of Myoho is expounded from this perspective, first of all, the differences between the Bud?dhism of the Sowing and the Buddhism of the Harvest become clear. Next, regarding the three kinds of practice of the Lotus Sutra: the comprehensive(ko), the abbreviated(ryaku) and the essential (yo),# (20) the reason the essential practice(yoho) is of the primary importance is mentioned, and finally, from among [the three meanings of the Lotus Sutra] the passages(mon), its significance (gi) and the intent(i) of the sutra, it is the intent of the Lo?tus Sutra which is expounded. (textbook) The same Myoho Renge Kyo, in light of the three phases of sowing, maturing and harvest?ing of the process to lead mankind to Buddha?hood, when it is the Juryo chapter pre ached by Shakyamuni becomes the Myoho Renge Kyo of the Buddhism of the Harvest of the surface meaning of the passages; while the Juryo chap?ter preached by the Daishonin becomes the Myoho Renge Kyo of the Buddhism of the Sowing concealed in the depths of the passages. Moreover, this Myoho Renge Kyo of the Bud-dhism of the Sowing hidden in the depths of the passages, viewed from the standpoint of the three kinds of practice: the comprehensive, ab?breviated and essential also encompasses the significance of the abbreviated practice of ac?cepting and protecting the Hoben and Juryo chapters 'bundled together,' so it is the Myoho?Renge Kyo of the most fundamental and the most important essential practice(yoho), the'pivotal key' to attain the Supreme Way. Still more, the entire one section of [the Lotus Sutra] returns to the source, that is to say, is dedicated to the meaning hidden in the depths of the passages, which is the true intent (i) of the Lotus Sutra, as opposed to the surface meaning of the passages(mon) and what is signified(gi) in the passages. And from this viewpoint, it is the Myoho Renge Kyo of the intent(i), in other words, the ultimate reality or truth(hanjin) hidden in the depths of the pas?sages which the Daishonin teaches as His Myoho Renge Kyo. Herein lies the reason for the establishment of the Three Great Secret Laws. In the light of the Daishonin's teachings to lead all people to salvation, He appears in this world as the True Buddha of the Latter Day, inscribes the Nam Myoho Renge Kyo of Kuon ganjo as the true object of worship of the Honmon teaching, and endows this Object of Worship with the Three Great Secret Laws. Therefore, the five seven characters of Nam Myoho--Renge Kyo exists as the Entity of the Law of the Object of Worship from the eternally infi?nite past of kuon where the Three Great Secret Laws originate, and was manifested by the Daishonin, the True Buddha in the Latter Day of the Law. The terms 'Shaka Nyoral 'and 'Shakuson' men?tioned in the Gosho, are made in reference to the honorable titles of the appropriate Buddhas who advance through the various stages of teachings from the Hinayana to the Mahayana, from the provisional to the true teaching (jikkyo), and finally culminating in the Shakumon and Honmon teaching of the Lotus Sutra. After the Daishonin discarded the transient fig?ure and revealed His true identity(hosshaka kempon) as the True Buddha, the Myoho?Renge Kyo He expounded as His 'soul' from the time without beginning(kuon,kanjo) con-tains the profound revelation that He, Nichiren Daishonin, is the Buddha of kuon ganjo who appears in the Latter Day of the Law. It is for this reason that the Daishonin became enlight?ened to the Law in the form of a common mor?tal at the stage of myoji soku who is eternally here throughout the three existences (sanze joju) so as to guide all mankind to en?lightenment. There is an extremely important significance in the teachings taught by Shakyamuni Buddha, nevertheless, the source of all his teachings is completely embodied in the Myoho Renge-?Kyo of the Three Great Secret Laws which the Daishonin established. And it is from this [One Sutra] that the Buddhism of Shakyamuni's lifetime teaching to lead all people to enlightenment began. With this, I conclude my sermon today. This concludes the series on 'Nam And Five Seven Characters' by the High Priest Nikken Shonin. I Joraku Gajo = literally means 'true self, eter?nity, purity and happiness.' They signify the four virtues of the Buddha's life. For further reference, see A Dictionary of Buddhist Terms and Concepts Four bodhisattvas on page 115. 2 Gojoku Ranman = Gojoku: The five impuri?ties are listed in the Hoben chapter of the Lotus Sutra. These five defilements are of the age, of desire, of the people, of thought and of life it?self. Ranman = literally means 'in full bloom.' 3 The three phases = sowing, maturing and har?vesting. 5 Shiben = the four kinds of unhindered speech of the Buddha and Bodhisattva: (1) ho muge thorough knowledge and command of words and sentences explaining the Law; (2)gi muge thorough knowledge of the meanings of the teachings; (3)ii muge absence of impediment in communicating in various dialects; (4) gyozetsu muge absence of impediment in preaching to people in accordance with their propensities. 6 Hatton = the eight tones of a Buddha's voice beautiful, flexible, harmonious, respect produc?ing, not efferminate (i.e. manly), unerring, deep and resonant. 7 kyochi myogo = harmonious fusion of envi?ronment as the object and wisdom as the sub?ject. Fusing your life with the Gohonzon to ac?tivate the life of the Gohonzon within you, bringing out your own enlightenment. 8 Hosshaku Kenpon = to discard a transient figure and reveal a true identity. 9 the three poisons= greed, angerand delusion. The fundamental evils inherent in life which give rise to human suffering. 10 Kasho, Anan, Memyo, Ryuju, etc: Four of the twenty four successors who inherited the lineage of Shakyamuni's Buddhism and propa?gated it in the Former Day of the Law. 11 Four ranks of scholars: Buddhists who em?brace and propagated Buddhism after Shakyamuni s death, as well as those whom people can rely upon. (MW Vol 3, p. 295) 12 Daichido Ron: "Treatise on the Sutra of the Perfection of Wisdom." One of Ryuju's ma?jor works, often abbreviated as Dai Ron. 13 Makahannya Hararnitsu Sutra: "Sutra of the Perfection of Great Wisdom." Another name Hannya or Wisdom Sutra. 14 Nangaku: (Ch Nan yueh) T'ien t'ai's teacher. 15 Kongochi Sanzo: (Skt Vajrabodhi) A translator and scholar of the esoteric teaching. His Chinese name is Chin kang chih. 16 Kobo Daishi: The posthumous name of Kukai, the founder of the Shingon sect in Ja?pan. 17 Bodhidharma: The founder of Zen (Chinese Ch'an) Buddhism in China. 18 Ryoga Sutra: A later Mahayana sutra on the eighth consciousness (alaya consciousness) and the inherent potential for Buddhahood. 19 In the original Japanese, Kuon tosbo honnin myoji: Lit. translation: kuon the remotest past; tosbo at the very beginning; honnin True Cause; myoji the stage at which one hears the name (myo) of the truth and/or reads the words (ji) of the sutras and thereby understands intellectually that he has the Buddha nature. A more liberal translation of the phrase is used here. 20 Ko, ryaku, yo: The comprehensive practice to embrace, read, recite, take delight in and protect all the eight volumes and twenty-?eight chapters of the Lotus Sutra. The abbre?viated practice to receive and protect the Hoben and juryo chapters. The essential practice to chant the daimoku, and protect those who do so. (Ref MW Vol 3, p. 9) |
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