Where is your life force?

Gongyo Hoben Chapter by the Seiko Times

1) At this time the World-Honoured One serenely arose from meditation (Samadhi) and addressed Shariputra (Sharihotsu): The wisdom of all Buddhas is infinitely profound and immeasurable. The portal to this wisdom is difficult to understand and difficult to enter. Neither men of Learning (shomon) nor men of Realization (engaku) are able to comprehend it.

 2) The reason for this. A Buddha has carried out immeasurable austerities under many hundred thousand myriads of kotis of Buddhas. He devoted himself to these practices so valiantly and untiringly that his name is universally known. He realized the profound, unparalleled law and preaches it according to the people's capacity, yet his intention is very difficult to understand.

3) Shariputra, ever since I attained Buddhahood I have widely expounded my teachings through many stories of past relationships and many parables, and by countless means have led the people to renounce all their attachments.

4) The reason for this is that the Tathagata is possessed of both means and perfect wisdom.

5) Shariputra, the wisdom of the Tathagata is all encompassing and profound. His mercy is infinite and his teaching knows no bounds. Endowed with power, fearlessness, concentration, freedom (from karma and desires) and capacity to meditate, he dwells in the boundless and awakes to the never before realized law.

6) Shariputra, the Tathagata has the power to perceive which among the various teachings (is suited to his audience), to preach the teachings in a skilful way, and to gladden the hearts of the people with warm and tender words. That is to say, Shariputra, the Buddha has realized the infinite, boundless and unparalleled Law.

7) Shariputra, I will say no more because that which the Buddha has achieved is the rarest and most difficult law to comprehend.

8) The true entity of all phenomena can only be understood and shared among Buddhas. This reality consists of the appearance, nature, entity, power, influence, inherent cause, relation, latent effect, manifest effect, and their consistency from the beginning to the end.

Translation from the sacred text (H. Kern 1884):

The Lord then rose with recollection and consciousness from his meditation, and forthwith addressed the venerable Sâriputra: The Buddha knowledge, Sâriputra, is profound, difficult to understand, difficult to comprehend. It is difficult for all disciples and Pratyekabuddhas to fathom the knowledge arrived at by the Tathâgatas, &c., and that, Sâriputra, because the Tathâgatas have worshipped many hundred thousand myriads of kotis of Buddhas; because they have fulfilled their course for supreme, complete enlightenment, during many hundred thousand myriads of kotis of Æons; because they have wandered far, displaying energy and possessed of wonderful and marvellous properties; possessed of properties difficult to understand; because they have found out things difficult to understand.

The mystery of the Tathâgatas, &c., is difficult to understand, Sâriputra, because when they explain the laws (or phenomena, things) that have their causes in themselves they do so by means of skilfulness, by the display of knowledge, by arguments, reasons, fundamental ideas, interpretations, and suggestions. By a variety of skilfulness they are able to release creatures that are attached to one point or another. The Tathâgatas, &c., Sâriputra, have acquired the highest perfection in skilfulness and the display of knowledge; they are endowed with wonderful properties, such as the display of free and unchecked knowledge; the powers; the absence of hesitation; the independent conditions; the strength of the organs; the constituents of Bodhi; the contemplations; emancipations; meditations; the degrees of concentration of mind. The Tathâgatas, &c., Sâriputra, are able to expound various things and have something wonderful and marvellous. Enough, Sâriputra, let it suffice to say, that the Tathâgatas, &c., have something extremely wonderful, Sâriputra. None but a Tathâgatha, Sâriputra, can impart to a Tathâgata those laws which the Tathâgata knows. And all laws, Sâriputra, are taught by the Tathâgata, and by him alone; no one but he knows all laws, what they are, how they are, like what they are, of what characteristics and of what nature they are.

And on that occasion, to set forth the same subject more copiously, the Lord uttered the following stanzas:

1. Innumerable are the great heroes in the world that embraces gods and men; the totality of creatures is unable to completely know the leaders.

2. None can know their powers and states of emancipation, their absence of hesitation and Buddha properties, such as they are.

3. Of yore have I followed in presence of kotis of Buddhas the good course which is profound, subtle, difficult to understand, and most difficult to find.

4. After pursuing that career during an inconceivable number of kotis of Æons, I have on the terrace of enlightenment discovered the fruit thereof.

5. And therefore I recognise, like the other chiefs of the world, how it is, like what it is, and what are its characteristics.

6. It is impossible to explain it; it is unutterable; nor is there such a being in the world.

7. To whom this law could be explained or who would be able to understand it when explained, with the exception of the Bodhisattvas, those who are firm in resolve.

8. As to the disciples of the Knower of the world, those who have done their duty and received praise from the Sugatas, who are freed from faults and have arrived at the last stage of bodily existence, the Gina-knowledge lies beyond their sphere.

9. If this whole sphere were full of beings like Sârisuta, and if they were to investigate with combined efforts, they would be unable to comprehend the knowledge of the Sugata.

10. Even if the ten points of space were full of sages like thee, ay, if they were full of such as the rest of my disciples,

11. And if those beings combined were to investigate the knowledge of the Sugata, they would, all together, not be able to comprehend the Buddha-knowledge in its whole immensity.

12. If the ten points of space were filled with Pratyekabuddhas, free from faults, gifted with acute faculties, and standing in the last stage of their existence, as numerous as reeds and bamboos in Ganges, with undivided attention and subtle wit, even then that (knowledge) would be beyond their ken.

13. And if combined for an endless number of myriads of kotis of Æons, they were to investigate a part only of my superior laws, they would never find out its real meaning.

14. If the ten points of space were full of Bodhisattvas who, after having don their duty under many kotis of Buddhas, investigated all things and preached many sermons, after entering a new vehicle [or rather a new career];

15. If the whole world were full of them, as of dense reeds and bamboos, without any interstices, and if all combined wre to investiage the law which the Sugata has realised;

16. If they were going on investigating for many kotis of Æons, as incalculable as the sand of the Ganges, with undivided attention and subtle wit, even then that knowledge would be beyond their understanding.

17. If such Bodhisattvas as are unable to fall back, numerous as the sand of the Ganges, were to investigate it with undivided attention, it would prove to lie beyond their ken.

18. Profound are the laws of the Buddhas, and subtle; all inscrutable and faultless. I myself know them as well as the Ginas do in the ten directions of the world.

19. Thou, Sâriputra, be full of trust in what the Sugata declares. The Gina speaks no falsehood, the great Seer who has so long preached the highest truth.

20. I address all disciples here, those who have set out to reach the enlightenment of Pratyekabuddhas, those who are roused to activity at my Nirvâna, and those who have been released from the series of evils.

21. It is by my superior skilfulness that I explain the law at great length to the world at large. I deliver whosoever are attached to one point or another, and show the three vehicles.

The eminent disciples in the assembly headed by Âgñâta-Kaundinya, the twelve hundred Arhats faultess and self-controlled, the other monks, nuns, male and femal lay devotees using the vehicle of disciples, and those who had entered the vehicle of Pratyeka-buddhas, all of them made this reflection: What may be the cause, what the reason of the Lord so extremely extolling the skilfulness of the Tathâgatas? of his extolling it by saying, 'Profound is the law by me discovered;' of his extolling it by saying, 'It is difficult for all disciples and Pratyekabuddhas to understand it.' But as yet the Lord has declared no more than one kind of emancipation, and therefore we also should acquire the Buddha-laws on reaching Nirvâna. We do not catch the meaning of this utterance of the Lord.

And the venerable Sâriputra, who apprehended the doubt and uncertainty of the four classes of the audience and guessed their thoughts from what was passing in his own mind, himself being in doubt about the law, then said to the Lord: What, O Lord, is the cause, what the reason of the Lord so repeatedly and extremely extolling the skilfulness, knowledge, and preaching of the Tathâgata? Why does he repeatedly extol it by saying, 'Profound is the law by me discovered; it is difficult to understand the mystery of the Tathâgatas.' Never before have I heard from the Lord such a discourse on the law. Those four classes of the audience, O Lord, are overcome with doubt and perplexity. Therefore may the Lord be pleased to explain what the Tathâgata is alluding to, when repeatedly extolling the profound law of the Tathâgatas.

On that occasion the venerable Sâriputra uttered the following stanzas:

22. Now first does the Sun of men utter such a speech: 'I have acquired the powers, emancipations, and numberless meditations.'

23. And thou mentionest the terrace of enlightenment without any one asking thee: thou mentionest the mystery, although no one asks thee.

24. Thou speakest unasked and laudest thine own course; thou mentionest thy having obtained knowledge and pronouncest profound words.

25. To-day a question rises in my mind and of these self-controlled, faultless beings striving after Nirvâna: Why does the Gina speak in this manner?

26. Those who aspire to the enlightenment of Pratyekabuddhas, the nuns and monks, gods, Nâgas, goblins, Gandharvas, and great serpents, are talking together, while looking up to the highest of men,

27. And ponder in perplexity. Give an elucidation, great Sage, to all the disciples of Sugata here assembled.

28. Myself have reached the perfection (of virtue), have been taught by the supreme Sage; still, O highest of men! even in my position I feel some doubt whether the course (of duty) shown to me shall receive its final sanction by Nirvâna.

29. Let thy voice be heard, O thou whose voice resounds like an egregious kettle-drum! proclaim thy law such as it is. The legitimate sons of Gina here standing and gazing at the Gina, with joined hands;

30. As well as the gods, Nâgas, goblins, Titans, numbering thousands of kotis, like sand of the of the Ganges; and those that aspire to superior enlightenment, here standing, fully eighty thousand in number;

31. Further, the kings, rulers of provinces and paramount monarchs, who have flocked thither from thousands of kotis of countries, are now standing with joined hands, and respectful, thinking: How are we to fulfil the course of duty?

The venerable Sâriputra having spoken, the Lord said to him: Enough, Sâriputra; it is of no use explaining this matter. Why? Because, Sâriputra, the world, including the gods, would be frightened if this matter were expounded.

But the venerable Sâriputra entreated the Lord a second time, saying: Let the Lord expound, let the Sugata expound this matter, for in this assembly, O Lord, there are many hundreds, many thousands, many hundred thousands, many hundred thousand myriads of kotis of living beings who have seen former Buddhas, who are intelligent, and will believe, value, and accept the words of the Lord.

The venerable Sâriputra addressed the Lord with this stanza:

32. Speak clearly, O most eminent of Ginas! in this assembly there are thousands of living beings trustful, affectionate, and respectful towards the Sugata; they will understand the law by there expounded.

And the Lord said a second time to the venerable Sâriputra; Enough, Sâriputra; it is of no use explaining this matter for the the world, including the gods, would be frightened if this matter were expounded, and some monks might be proud and come to a heavy fall.

And on theat occasion uttered the Lord the following stanza:

32. Speak no more of it that I sould declare this law! This knowledge is too subtle, inscrutable, and there are too many unwise men who in their conceit and foolishness would scoff at the law revealed.

A third time the venerable Sâriputra entreated the Lord, saying, Let the Lord expound, let the Sugata expound this matter. In this assembly, O Lord, there are many hundreds of living beings my equals, and many hundreds, many thousands, many hundred thousands, many hundred thousand myriads of kotis of other living beings more, who in former births have been brought by the Lord to full ripeness. They will believe, value, and accept what the Lord declares, which shall tend to their advantage, weal, and happiness in length of time.

On that occasion the venerable Sâriputra uttered the following stanzas:

34. Explain the law, O thou most high of men! I, thine eldest son, beseech thee. Here are thousands of kotis of beings who are to believe in the law by thee revealed.

35. And those beings that in former births so long and constantly have by thee been brought to full maturity and now are all standing here with joined hands, they, too, are to believe in this law.

36. Let the Sugata, seeing the twelve hundred, my equals, and those who are striving after superior enlightenment, speak to them and produce in them an extreme joy.

When the Lord for the third time heard the entreaty of the venerable Sâriputra, he spoke to him as follows: Now that thou entreatest the Tathâgata a third time, Sâriputra, I will answer thee. Listen then, Sâriputra, take well and duly to heart what I am saying; I am going to speak.

Now it happened that the five thousand proud monks, nuns and lay devotees of both sexes in the congregatino rose from their seats and, after saluting with their heads the Lord's feet, went to leave the assembly. Owing to the principle of good which there is in pride they imagined having attained what they had not, and having understood what they had not. Therefore, thinking themselves aggrieved, they went to leave the assembly, to which the Lord by his silence showed assent.

Thereupon the Lord addressed the venerable Sâriputra: My congregation, Sâriputra, has been cleared from the chaff, freed from the trash; it is firmly established in the strength of faith. It is good, Sâriputra, that those proud ones are gone away. Now I am going to expound the matter, Sâriputra. 'Very well, Lord,' replied the venerable Sâriputra. The Lord then began and said:

It is but now and then, Sâriputra, that the Tathâgata preaches such a discourse on the law as this. just as but now and then is seen the blossom of the glomerous fig-tree, Sâriputra, so does the Tathâgata but now and then preach such a discourse on the law. Believe me, Sâriputra; I speak what is real, I speak what is truthful, I speak what is right. It is difficult to understand the exposition of the mystery of the Tathâgata, Sâriputra; for in elucidating the law, Sâriputra, I use hundred thousands of various skilful means, such as different interpretations, indications, explanations, illustrations. It is not by reasoning, Sâriputra, that the law is to be found: it is beyond the pale of reasoning, and must be learnt from the Tathâgata. For, Sâriputra, it is for a sole object, a sole aim, verily a lofty object, a lofty aim that the Buddha, the Tathâgata, &c., appears in the world. And what is that sole object, that sole aim, that lofty object, that lofty aim of the Buddha, the Tathâgata, &c., appearing in the world? To show all creatures the sight of Tathâgata-knowledge does the Buddha, the Tathâgata, &c., appear in the world; to open the eyes of creatures for the sight of Tathâgata-knowledge does the Buddha, the Tathâgata, &c., appear in the world. This, O Sâriputra, is the sole object, the sole aim, the sole purpose of his appearance in the world. Such then, Sâriputra, is the sole object, the sole aim, the lofty object, the lofty aim of the Tathâgata. And it is achieved by the Tathâgata. For, Sâriputra, I do show all creatures the sight of Tathâgata-knowledge; I do open the eyes of creatures for the sight of Tathâgata-knowledge, Sâriputra; I do firmly establish the teaching of Tathâgata-knowledge, Sâriputra; I do lead the teaching of Tathâgata-knowledge on the right path, Sâriputra. By means of one sole vehicle, to wit, the Buddha-vehicle, Sâriputra, do I teach creatures the law; there is no second vehicle, nor a third. This is the nature of the law, Sâriputra, universally in the world, in all directions. For,Sariputra, all the Tathâgatas, &c., who in times past existed in countless, innumerable spheres in all directions for the weal of many, the happiness of many, out of pity to the world, for the benefit, weal, and happiness of the great body of creatures, and who preached the law to gods and men with able means, such as several directions and indications, various arguments, reasons, illustrations, fundamental ideas, interpretations, paying regard to the dispositions of creatures whose inclinations and temperaments are so manifold, all those Buddhas and Lords, Sâriputra, have preached the law to creatures by means of only one vehicle, the Buddhavehicle, which finally leads to omniscience; it is identical with showing all creatures the sight of Tathâgata-knowledge; with opening the eyes of creatures for the sight of Tathâgata-knowledge; with the awakening (or admonishing) by the display (or sight) of Tathâgata -knowledge; with leading the teaching of Tathâgata-knowledge on the right path. Such is the law they have preached to creatures. And those creatures, Sâriputra, who have heard the law from the past Tathâgatas, &c., have all of them reached supreme, perfect enlightenment.

And the Tathâgatas, &c., who shall exist in future, Sariputra, in countless, innumerable spheres in all directions for the weal of many, the happiness of many, out of pity to the world, for the benefit, weal, and happiness of the great body of creatures, and who shall preach the law to gods and men (&c., as above till) the right path. Such is the law they shall preach to creatures. And those creatures, Sâriputra, who shall hear the law from the future Tathâgatas, &c., shall all of them reach supreme, perfect enlightenment.

And the Tathâgatas, &c., who now at present are staying, living, existing, Sâriputra, in countless, innumerable spheres in all directions, &c., and who are preaching the law to gods and men (&c., as above till) the right path. Such is the law they are preaching to creatures. And those creatures, Sâriputra, who are hearing the law from the present Tathâgatas, &c., shall all of them reach supreme, perfect enlightenment.

I myself also, Sâriputra, am at the present period a Tathâgata, &c., for the weal of many (&c., till) manifold; I myself also, Sâriputra, am preaching the law to creatures (&c., till) the right path. Such is the law I preach to creatures. And those creatures, Sâriputra, who now are hearing the law from me, shall all of them reach supreme, perfect enlightenment. In this sense, Sâriputra, it must be understood that nowhere in the world a second vehicle is taught, far less a third.

Yet, Sâriputra, when the Tathâgatas, &c., happen to appear at the decay of the epoch, the decay of creatures, the decay of besetting sins, the decay of views, or the decay of lifetime; when they appear amid such signs of decay at the disturbance of the epoch; when creatures are much tainted, full of greed and poor in roots of goodness; then, Sâriputra, the Tathâgatas, &c., use, skilfully, to designate that one and sole Buddha-vehicle by the appellation of the threefold vehicle. Now, Sâriputra, such disciples, Arhats, or Pratyekabuddhaswho do not hear their actually being called to the Buddha-vehicle by the Tathâgata, who do not perceive, nor heed it, those, Sâriputra, should not be acknowledged as disciples of the Tathâgata, nor as Arhats, nor as Pratyekabuddhas.

Again, Sâriputra, if there be some monk or nun pretending to Arhatship without an earnest vow to reach supreme, perfect enlightenment and saying, 'I am standing too high for the Buddha-vehicle, I am in my last appearance in the body before complete Nirvâna,' then, Sâriputra, consider such a one to be conceited. For, Sâriputra, it is unfit, it is improper that a monk, a faultless Arhat, should not believe in the law which he hears from the Tathâgata in his presence. I leave out of question when the Tathâgata shall have reached complete Nirvâna; for at that period, that time, Sâriputra, when the Tathâgata shall be wholly extinct, there shall be none who either knows by heart or preaches such Sûtras as this. It will be under other Tathâgatas, &c., that they are to be freed from doubts. In respect to these things believe my words, Sâriputra, value them, take them to heart; for there is no falsehood in the Tathâgatas, Sâriputra. There is but one vehicle, Sâriputra, and that the Buddha-vehicle.

And on that occasion to set forth this matter more copiously the Lord uttered the following stanzas:

37. No less than five thousand monks, nuns, and lay devotees of both sexes, full of unbelief and conceit,

38. Remarking this slight, went, defective in training and foolish as they were, away in order to beware of damage.

39. The Lord, who knew them to be the dregs of the congregation, exclaimed: They have no sufficient merit to hear this law.

40. My congregation is now pure, freed from chaff; the trash is removed and the pith only remains.

41. Hear from me, Sâriputra, how this law has been discovered by the highest man, and how the mighty Buddhas are preaching it with many hundred proofs of skilfulness.

42. 1 know the disposition and conduct, the various inclinations of kotis of living beings in this world; I know their various actions and the good they have done before.

43. Those living beings I initiate in this (law) by the aid of manifold interpretations and reasons; and by hundreds of arguments and illustrations have I, in one way or another, gladdened all creatures.

44. I utter both Sûtras and stanzas; legends, Gâtakas, and prodigies, besides hundreds of introductions and curious parables.

45. I show Nirvâna to the ignorant with low dispositions, who have followed no course of duty under many kotis of Buddhas, are bound to continued existence and wretched.

46. The self-born one uses such means to manifest Buddha-knowledge, but he shall never say to them, Ye also are to become Buddhas.

47. Why should not the mighty one, after having waited for the right time, speak, now that he perceives the right moment is come? This is the fit opportunity, met somehow, of commencing the exposition of what really is.

48. Now the word of my commandment, as contained in nine divisions, has been published according to the varying degree of strength of creatures. Such is the device I have shown in order to introduce (creatures) to the knowledge of the giver of boons.

49. And to those in the world who have always been pure, wise, good-minded, compassionate sonsof Buddha and done their duty under many kotis of Buddhas will I make known amplified Sûtras.

50. For they are endowed with such gifts of mental disposition and such advantages of a blameless outward form that I can announce to them: in future ye shall become Buddhas benevolent and compassionate.

51. Hearing which, all of them will be pervaded with delight (at the thought): We shall become Buddhas pre-eminent in the world. And I, perceiving their conduct, will again reveal amplified Sûtras.

52. And those are the disciples of the Leader, who have listened to my word of command. One sinale stanza learnt or kept in memory suffices, no doubt of it, to lead all of them to enlightenment.

53. There is, indeed, but one vehicle; there is no second, nor a third anywhere in the world, apart from the case of the Purushottamas using an expedient to show that there is a diversity of vehicles.

54. The Chief of the world appears in the world to reveal the Buddha-knowledge. He has but one aim, indeed, no second; the Buddhas do not bring over (creatures) by an inferior vehicle.

55. There where the self-born one has established himself, and where the object of knowledge is, of whatever form or kind; (where) the powers, the stages of meditation, the emancipations, the perfected faculties (are); there the beings also shall be established.

56. 1 should be guilty of envy, should I, after reaching the spotless eminent state of enlightenment, establish any one in the inferior vehicle. That would not beseem me.

57. There is no envy whatever in me; no jealousy, no desire, nor passion. Therefore I am the Buddha, because the world follows my teaching'.

58. When, splendidly marked with (the thirty-two) characteristics, I am illuminating this whole world, and, worshipped by many hundreds of beings, I show the (unmistakable) stamp of the nature of the law;

59. Then, Sâriputra, I think thus: How will all beings by the thirty-two characteristics mark the self-born Seer, who of his own accord sheds his lustre all over the world?

60 And while I am thinking and pondering, when my wish has been fulfilled and my vow accomplished I no more reveal Buddha-knowledge

61. If, O son of Sâri, I spoke to the creatures, 'Vivify in your minds the wish for enlightenment,' they would in their ignorance all go astray and never catch the meaning of my good words.

62. And considering them to be such, and that they have not accomplished their course of duty in previous existences, (I see how) they are attached and devoted to sensual pleasures, infatuated by desire and blind with delusion.

63. From lust they run into distress; they are tormented in the six states of existence and people the cemetery again and again; they are overwhelmed with misfortune, as they possess little virtue.

64. They are continually entangled in the thickets of (sectarian) theories, such as, 'It is and it is not; it is thus and it is not thus.' In trying to get a decided opinion on what is found in the sixty-two (heretical) theories they come to embrace falsehood and continue in it.

65. They are hard to correct, proud, hypocritical, crooked, malignant, ignorant, dull; hence they do not hear the good Buddha-call, not once in kotis of births.

66. To those, son of Sari, I show a device and say: Put an end to your trouble. When I perceive creatures vexed with mishap I make them see Nirvâna.

67. And so do I reveal all those laws that are ever holy and correct from the very first. And the son of -Buddha who has completed his course shall once be a Gina.

68. It is but my skilfulness which prompts me to manifest three vehicles; for there is but one vehicle and one track; there is also but one instruction by the leaders.

69. Remove all doubt and uncertainty; and should there be any who feel doubts, (let them know that) the Lords of the world speak the truth; this is the only vehicle, a second there is not.

70. The former Tathâgatas also, living in the past for innumerable Æons, the many thousands of Buddhas who are gone to final rest, whose number can never be counted,

71. Those highest of men have all of them revealed most holy laws by means of illustrations, reasons, and arguments, with many hundred proofs of skilfulness.

72. And all of them have manifested but one vehicle and introduced but one on earth; by one vehicle have they led to full ripeness inconceivably many thousands of kotis of beings.

73. Yet the Ginas possess various and manifold means through which the Tathâgata reveals to the world, including the gods, superior enlightenment, in consideration of the inclinations and dispositions (of the different beings).

74. And all in the world who are hearing or have heard the law from the mouth of the Tathâgatas, given alms, followed the moral precepts, and patiently accomplished the whole of their religious duties;

75. Who have acquitted themselves in point of zeal and meditation, with wisdom reflected on those laws, and performed several meritorious actions, have all of them reached enlightenment.

76. And such beings as were living patient, subdued, and disciplined, under the rule of the Ginas of those times, have all of them reached enlightenment.

77. Others also, who paid worship to the relics of the departed Ginas, erected many thousands of Stûpas made of gems, gold, silver, or crystal,

78.Or built Stûpas of emerald, cat's eye, pearls, egregious lapis lazuli, or sapphire; they have all of them reached enlightenment.

79. And those who erected Stûpas from marble, sandal-wood, or eagle-wood; constructed Stûpas from Deodar or a combination of different sorts of timber;

80. And who in gladness of heart built for the Ginas Stûpas of bricks or clay; or caused mounds of earth to be raised in forests and wildernesses in dedication to the Ginas;

81. The little boys even, who in playing erected here and there heaps of sand with the intention of dedicating them as Stûpas to the Ginas, they have all of them reached enlightenment.

82. Likewise have all who caused jewel images to be made and dedicated, adorned with the thirty-two characteristic signs, reached enlightenment.

83. Others who had images of Sugatas made of the seven precious substances, of copper or brass, have all of them reached enlightenment.

84. Those who ordered beautiful statues of Sugatas to be made of lead, iron, clay, or plaster have &c.

85. Those who made images (of the Sugatas) on painted walls, with complete limbs and the hundred holy signs, whether they drew them themselves or had them drawn by others, have &c.

86. Those even, whether men or boys, who during the lesson or in play, by way of amusement, made upon the walls (such) images with the nail or a piece of wood,

87. Have all of them reached enlightenment; they have become compassionate, and, by rousing many Bodhisattvas, have saved kotis of creatures.

88. Those who offered flowers and perfumes to the relics of the Tathâgatas, to Stûpas, a mound of earth, images of clay or drawn on a wall;

89. Who caused musical instruments, drums, conch trumpets, and noisy great drums to be played, and raised the rattle of tymbals at such places in order to celebrate the highest enlightenment;

90. Who caused sweet lutes, cymbals, tabors, small drums, reed-pipes, flutes of ekonnada or sugar-cane to be made, have all of them reached enlightenment.

91. Those who to celebrate the Sugatas made thoughts, one shall in course of time see kotis of Buddhas.

92. They have all of them reached enlightenment. By paying various kinds of worship to the relics of the Sugatas, by doing but a little for the relics, by making resound were it but a single musical instrument;

93. Or by worshipping were it but with a single flower, by drawing on a wall the images of the Sugatas, by doing worship were it even with distracted thoughts, one shall in course of time see kotis of Buddhas.

94. Those who, when in presence of a Stûpa, have offered their reverential salutation, be it in a complete form or by merely joining the hands; who, were it but for a single moment, bent their head or body;

95. And who at Stûpas containing relics have one single time said: Homage be to Buddha! albeit they did it with distracted thoughts, all have attained superior enlightenment.

96. The creatures who in the days of those Sugatas, whether already extinct or still in existence, have heard no more than the name of the law, have all of them reached enlightenment.

97. Many kotis of future Buddhas beyond imagination and measure shall likewise reveal this device as Ginas and supreme Lords.

98. Endless shall be the skilfulness of these leaders of the world, by which they shall educate kotis of beings to that Buddha-knowledge which is free from imperfection.

99. Never has there been any being who, after hearing the law of those (leaders), shall not become Buddha; for this is the fixed vow of the Tathâgatas: Let me, by accomplishing my course of duty, lead others to enlightenment.

100. They are to expound in future days many thousand kotis of heads of the law; in their Tathâgataship they shall teach the law by showing the sole vehicle before-mentioned.

101. The line of the law forms an unbroken continuity and the nature of its properties is always manifest. Knowing this, the Buddhas, the highest of men, shall reveal this single vehicle.

102. They shall reveal the stability of the law, its being subjected to fixed rules, its unshakeable perpetuity in the world, the awaking of the Buddhas on the elevated terrace of the earth, their skilfulness.

103. In all directions of space are standing Buddhas, like sand of the Ganges, honoured by gods and men; these also do, for the weal of all beings in the world, expound superior enlightenment.

104. Those Buddhas while manifesting skilfulness display various vehicles though, at the same time, indicating the one single vehicle: the supreme place of blessed rest.vious actions; with due regard to their strenuousness and vigour, as well as their inclination, the Buddhas impart their lights to them.

105. Acquainted as they are with the conduct of all mortals, with their peculiar dispositions and previous actions; with due regard to their strenuousness and vigour, as well as their inclination, the Buddhas impart their lights to them.

106. By dint of knowledge the leaders produce many illustrations, arguments, and reasons; and considering how the creatures have various inclinations they impart various directions.

107. And myself also, the leader of the chief Ginas, am now manifesting, for the weal of creatures now living, this Buddha enlightenment by thousands of kotis of various directions.

108. I reveal the law in its multifariousness with regard to the inclinations and dispositions of creatures. I use different means to rouse each according to his own character. Such is the might of my knowledge.

109. I likewise see the poor wretches, deficient in wisdom and conduct, lapsed into the mundane whirl retained in dismal places, plunged in affliction incessantly renewed.

110. Fettered as they are by desire like the yak by its tail, continually blinded by sensual pleasure, they do not seek the Buddha, the mighty one; they do not seek the law that leads to the end of pain.

111. Staying in the six states of existence, they are benumbed in their senses, stick unmoved to the low views, and suffer pain on pain. For those I feel a great compassion.

112. On the terrace of enlightenment I have remained three weeks in full, searching and pondering on such a matter, steadily looking up to the tree there (standing).

113. Keeping in view that king of trees with anunwavering gaze I walked round at its foot (thinking): This law is wonderful and lofty, whereas creatures are blind with dulness and ignorance.

114. Then it was that Brahma entreated me, and so did Indra, the four rulers of the cardinal points, Mahesvara, Îsvara, and the hosts of Maruts by thousands of kotis.

115. All stood with joined hands and respectful, while myself was revolving the matter in my mind (and thought): What shall I do? At the very time that I am uttering syllables, beings are oppressed with evils.

116. In their ignorance they will not heed the law I announce, and in consequence of it they will ncur some penalty. It would be better were I never to speak. May my quiet extinction take place this very day!

117. But on remembering the former Buddhas and their skilfulness, (I thought): Nay, I also will manifest this tripartite Buddha-enlightenment.

118. When I was thus meditating on the law, the other Buddhas in all the directions of space appeared to me in their own body and raised their voice, crying 'Amen.

119. 'Amen, Solitary, first Leader of the world! now that thou hast come to unsurpassed knowledge, and art meditating on the skilfulness of the leaders of the world, thou repeatest their teaching.

120. 'We also, being Buddhas, will make clear the highest word, divided into three parts; for men (occasionally) have low inclinations, and might perchance from ignorance not believe (us, when we say), Ye shall become Buddhas.

121. 'Hence we will rouse many Bodhisattvas by the display of skilfulness and the encouraging of the wish of obtaining fruits.'

122. And I was delighted to hear the sweet voice of the leaders of men; in the exultation of my heart I said to the blessed saints, 'The words of the eminent sages are not spoken in vain.

123. 'I, too, will act according to the indications of the wise leaders of the world; having myself been born in the midst of the degradation of creatures, I have known agitation in this dreadful world.'

124. When I had come to that conviction, O son of Sâri, I instantly went to Benares, where I skilfully preached the law to the five Solitaries, that law which is the base of final beatitude.

125. From that moment the wheel of my law has been moving, and the name of Nirvâna made its appearance in the world, as well as the name of Arhat, of Dharma, and Sangha.

126. Many years have I preached and pointed to the stage of Nirvâna, the end of wretchedness and mundane existence. Thus I used to speak at all times.

127. And when I saw, Sâriputra, the children of the highest of men by many thousands of kotis, numberless, striving after the supreme, the highest enlightenment;

128. And when such as had heard the law of the Ginas, owing to the many-sidedness of (their) skilfulness, had approached me and stood before my face, all of them with joined hands, and respectful;

129. Then I conceived the idea that the time had come for me to announce the excellent law and to reveal supreme enlightenment, for which task I had been born in the world.

130. This (event) to-day will be hard to be understood by the ignorant who imagine they see here a sign, as they are proud and dull. But the Bodhisattvas, they will listen to me.

131. And I felt free from hesitation and highly cheered; putting aside all timidity, I began speaking in the assembly of the sons of Sugata, and roused them to enlightenment.

132. On beholding such worthy sons of Buddha (I said): Thy doubts also will be removed, and these twelve hundred (disciples) of mine, free from imperfections, will all of them become Buddhas.

133. Even as the nature of the law of the former mighty saints and the future Ginas is, so is my law free from any doubtfulness, and it is such as I to-day preach it to thee.

134. At certain times, at certain places, somehow do the leaders appear in the world, and after their appearance will they, whose view is boundless, at one time or another preach a similar law.

135. It is most difficult to meet with this superior law, even in myriads of kotis of Æons; very rare are the beings who will adhere to the superior law which they have heard from me.

136. Just as the blossom of the glomerous fig-tree is rare, albeit sometimes, at some places, and somehow it is met with, as something pleasant to see for everybody, as a wonder to the world including the gods;

137. (So wonderful) and far more wonderful is the law I proclaim. Any one who, on hearing a good exposition of it, shall cheerfully accept it and recite but one word of it, will have done honour to all Buddhas.

138. Give up all doubt and uncertainty in this respect; I declare that I am the king of the law (Dharmarâga); I am urging others to enlightenment, but I am here without disciples.

139. Let this mystery be for thee, Sâriputra, for all disciples of mine, and for the eminent Bodhisattvas, who are to keep this mystery.

140. For the creatures, when at the period of the five depravities, are vile and bad; they are blinded by sensual desires, the fools, and never turn their minds to enlightenment.

141. (Some) beings, having heard this one and sole vehicle manifested by the Gina, will in days to come swerve from it, reject the Sûtra, and go down to hell.

142. But those beings who shall be modest and pure, striving after the supreme and the highest enlightenment, to them shall I unhesitatingly set forth the endless forms of this one and sole vehicle.

143. Such is the mastership of the leaders; that is, their skilfulness. They have spoken in many mysteries; hence it is difficult to understand (them).

144. Therefore try to understand the mystery of the Buddhas, the holy masters of the world; forsake all doubt and uncertainty: you shall become Buddhas; rejoice!

Changing the world starts by changing our fundamental state of mind. this is a key principle of Buddhism.

It is Nichiren Daishonin who teaches us the essential path through his won life and actions as the votary of the Lotus Sutra.

Having a fighting spirit is itself the direct path to happiness.

Only through struggles and challenges can we develop inner strength and construct truly creative lives.

Also, by maintaining unwavering faith in the correct teaching no matter what obstacles or hardships we may face, we can enter the orbit of happiness for all eternity.

Attaining Buddhahood in this lifetime means securing this orbit in our daily lives during our present existence.

You are your only master

 

Shakyamuni Buddha explained the fundamental spirit of Buddhism as a sense of individual responsibility. “You are your only master. Who Else? Subdue yourself and discover your master.”

 

In other words, we must each take responsibility for our own self-discipline and for cultivating meaningful lives.

 

-Daisaku Ikeda

Translation of Gongyo, the liturgy of Nichiren Daishonin

Two and a half thousand years ago, towards the end of his life, the Buddha Shakyamuni expounded the Lotus Sutra. Centuries later, it was the starting and ending point for all Nichiren Daishonin’s teachings, and remains the profound foundation for the practice and study of Nichiren Daishonin’s Buddhism today. Twice a day in the ceremony called Gongyo, SGI members recite excerpts from the 2nd and 16th chapters of this great Lotus Sutra, translated here.

If we are to believe these dying words of the Buddha, we must conclude that the Lotus Sutra is the only bright mirror we have, and that through it we can understand the heart of all the sutras. – Writings of Nichiren Daishonin I, 692 The Lotus Sutra is the king of sutras, true and correct in
both word and principle. Its words are the ultimate reality, and this reality is the Mystic Law (myoho). It is called the Mystic Law because it reveals the principle of the mutually inclusive relationship of life and all phenomena. That is why this sutra is the wisdom of all Buddhas. – Writings of Nichiren Daishonin I, 3

The Lotus Sutra teaches of the great hidden treasure of the heart, as vast as the universe itself which dispels any feelings of powerlessness. It teaches a dynamic way of living in which we breathe the immense life of the universe itself. It teaches the true great adventure of self-reformation. The Lotus Sutra has the breadth and scope to embrace all people on the way to peace. It has the fragrance of magnificent culture and art. It leads us to an unsurpassed state
of life imbued with the qualities of eternity, happiness, true self and purity, so that wherever we are, we may say, “This, my land, remains safe and tranquil (Lotus Sutra 16, 230).

The Lotus Sutra has the drama of fighting for injustice against evil. It has a warmth that comforts the weary. It has a vibrant, pulsing courage that drives away fear. It has a chorus of joy at attaining absolute freedom throughout past, present and future. It has the soaring flight of liberty. It has brilliant light, flowers, greenery, music, paintings, vivid stories. It offers unsurpassed lessons on psychology, the workings of the human heart; lessons on life, lessons on happiness; and lessons on peace. It maps out the basic rules of good health. It awakens us to the universal truth that a change in one’s heart can transform everything. – Daisaku Ikeda, The Wisdom of the Lotus Sutra I, 14

The Lotus Sutra is one of the most important and influential of all the sutras or sacred scriptures of Mahayana Buddhism, revered by almost all branches of the Mahayana teachings, and over many centuries the object of intense veneration among Buddhist believers throughout China, Korea, Japan and other regions of eastern Asia. – Burton Watson, translator’s introduction to 1993 Columbia University Press/SGI edition of the Lotus Sutra

Expendient Means

Lotus Sutra – ‘Hoben’ Chapter 2

Myoho renge kyo – hoben pon dai ni

Niji seson. Ju sanmai. Anjo ni ki. Go shari-hotsu. Sho-but^chi-e. Jinjin muryo. Go chi-e mon. Nange nannyu. Issai shomon. Hyaku-shi-butsu. Sho fu no chi.

At that time the World-Honoured One calmly arose from his samadhi and addressed Shariputra, saying: “The wisdom of the Buddhas is infinitely profound and immeasurable. The door to this wisdom is difficult to understand and difficult to enter. Not one of the voice-hearers or pratyekabuddhas is able to comprehend it.

Sho-i sha ga. Butsu zo shingon. Hyaku sen man noku. Mushu sho butsu. Jin gyo sho-butsu. Muryo doho. Yumyo shojin. Myosho fu mon. Joju jinjin. Mi-zo-u ho. Zui gi sho setsu. Ishu nange.

“What is the reason for this? A Buddha has personally attended a hundred, a thousand, ten thousand, a million, a countless number of Buddhas and has fully carried out an immeasurable number of religious practices. He has exerted himself bravely and vigorously, and his name is
universally known. He has realized the Law that is profound and never known before, and preaches it in accordance with what is appropriate, yet his intention is difficult to understand.

Shari-hotsu. Go ju jo-butsu irai. Shuju innen. Shuju hiyu. Ko en gonkyo. Mu shu hoben. Indo shujo. Ryo ri sho jaku.

“Shariputra, ever since I attained Buddhahood I have through various causes and various similes widely expounded my teachings and have used countless expedient means to guide living beings and cause them to renounce attachments.

Sho-i sha ga. Nyorai hoben. Chiken hara-mitsu. Kai i gu-soku.

“Why is this? Because the Thus Come One is fully possessed by both expedient means and the paramita of wisdom.

Shari-hotsu. Nyorai chiken. Kodai jinnon. Muryo muge. Riki. Mu-sho-i. Zenjo. Gedas.^Sanmai. Jin nyu musai. Joju issai. Mi-zo-u ho.

“Shariputra, the wisdom of the Thus Come One is expansive and profound. He has immeasurable [mercy], unlimited [eloquence], power, fearlessness, concentration, emancipation, and samadhis, and has deeply entered the boundless and awakened to the Law never before attained.

Shari-hotsu. Nyorai no. Shuju fun-betsu. Gyo ses^sho ho. Gonji nyunan. Ekka shushin. Sharihotsu. Shu yo gon shi. Muryo muhen. Mi-zo-u ho. Bus^shitsu joju.

“Shariputra, the Thus Come One knows how to make various kinds of distinctions and to expound the teachings skillfully. His words are soft and gentle and delight the hearts of the assembly. Shariputra, to sum it up: the Buddha has fully realized the Law that is limitless, boundless, never attained before.

Shi shari-hotsu. Fu shu bu setsu.^Sho-i sha ga. Bus^sho joju. Dai ichi ke-u. Nange shi ho.

“But stop, Shariputra, I will say no more. Why? Because what the Buddha has achieved is the rarest and most difficult-to-understand Law.

Yui butsu yo butsu. Nai no kujin. Shoho jisso. Sho-i shoho. Nyo ze so. Nyo ze sho. Nyo ze tai. Nyo ze riki. Nyo ze sa. Nyo ze in. Nyo ze en. Nyo ze ka. Nyo ze ho. Nyo ze honmak^kukyo to.

“The true entity of all phenomena can only be understood and shared between Buddhas. This reality consists of the appearance, nature, entity, power, influence, inherent cause, relation, latent effect, manifest effect, and their consistency from beginning to end.”

Life Span

Lotus Sutra – ‘Juryo’ Chapter 16

Myoho renge kyo – nyorai juryo’hon dai ju-roku

Ji ga toku bur^rai. Sho kyo sho kosshu. Muryo hyaku sen man. Oku sai asogi. Jo seppo kyoke Mushu oku shujo. Ryo nyu o butsu-do. Nirai muryo ko.

“Since I attained Buddhahood the number of kalpas that have passed is an immeasurable hundreds, thousands, ten thousands, millions, trillions, asamkhyas. Constantly I have preached the Law, teaching, converting countless millions of living beings, causing them to enter the Buddha way, all this for immeasurable kalpas.

I do shujo ko. Hoben gen nehan. Ni jitsu fu metsu-do. Jo ju shi seppo.

“In order to save living beings, as an expedient means I appear to enter nirvana but in truth I do not pass into extinction. I am always here preaching the Law.

Ga jo ju o shi. I sho jin-zu-riki. Ryo tendo shujo. Sui gon ni fu ken.

“I am always here, but through my transcendental powers I make it so that living beings in their befuddlement do not see me even when close by.

Shu ken ga metsu-do. Ko kuyo shari. Gen kai e renbo. Ni sho katsu-go shin.

“When the multitude see that I have passed into extinction, far and wide they offer alms to my relics. All harbor thoughts of yearning and in their minds thirst to gaze at me.

Shujo ki shin-buku. Shichi-jiki i nyunan. Isshin yok^ken butsu. Fu ji shaku shinmyo. Ji ga gyu shuso. Ku shutsu ryojusen.

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

Ga ji go shujo. Jo zai shi fu-metsu. I hobenrik^ ko. Gen u metsu fu-metsu. Yo-koku u shujo. Kugyo shingyo sha. Ga bu o hi chu. I setsu mujo ho.

“At that time I tell the living beings that I am always here, never entering extinction, but that because of the power of an expedient means at times I appear to be extinct, at other times not,
and that if there are living beings in other lands who are reverent and sincere in their wish to believe, then among them too I will preach the unsurpassed Law.

Nyoto fu mon shi. Tan ni ga metsu-do. Ga ken sho shujo. Motsu-zai o kukai. Ko fu i gen shin. Ryo go sho katsu-go. In go shin renbo. Nai shutsu I seppo.

“But you have not heard of this, so you suppose that I enter extinction. When I look at living beings I see them drowned in a sea of suffering; therefore I do not show myself, causing them to thirst for me. Then when their minds are filled with yearning, at last I appear and preach the Law for them.

Jin-zu riki nyo ze. O asogi ko. Jo zai ryo jusen. Gyu yo sho jusho. Shujo ken ko jin. Dai ka sho sho ji. Ga shi do annon. Tennin jo juman. Onrin sho dokaku. Shuju ho Shogon. Hoju ta keka. Shujo sho yuraku. Shoten gyaku tenku. Jo sas^shu gi-gaku. U mandara ke. San butsu gyu daishu. Ga jodo fu ki. Ni shu ken sho jin. Ufu sho kuno. Nyo ze shitsu juman.

“Such are my transcendental powers. For asamkhya kalpas constantly I have dwelled on Holy Eagle Peak and in various other places. When living beings witness the end of a kalpa and all is consumed in a great fire, this, my land, remains safe and tranquil, constantly filled with heavenly and human beings. The halls and pavilions in its gardens and groves are adorned with various kinds of gems. Jeweled trees abound in flowers and fruit where living beings enjoy themselves at ease. The gods strike heavenly drums, constantly making many kinds of music. Mandarava blossoms rain down, scattering over the Buddha and the great assembly. My pure land is not destroyed, yet the multitude see it as consumed in fire, with anxiety, fear and other sufferings filling it everywhere.

Ze sho zai shujo. I aku-go innen. Ka asogi ko. Fu mon sanbo myo.

“These living beings with their various offenses, through causes arising from their evil actions,
spend asamkhya kalpas without hearing the name of the Three Treasures.

Sho u shu ku-doku. Nyuwa shichi-jiki sha. Sokkai ken gashin. Zai shi ni seppo. Waku-ji i shi shu. Setsu butsu-ju muryo. Ku nai ken bussha. I setsu butsu nan chi.

“But those who practice meritorious ways, who are gentle, peaceful, honest and upright, all of them will see me here in person, preaching the Law. At times for this multitude I describe the Buddha's life span as immeasurable, and to those who see the Buddha only after a long time I explain how difficult it is to meet the Buddha.

Ga chi-riki nyo ze. Eko sho muryo. Jumyo mushu ko. Ku shugo sho toku.

“Such is the power of my wisdom that its sagacious beams shine without measure. This life span of countless kalpas I gained as the result of lengthy practice.

Nyoto u chi sha. Mot^to shi sho gi. To dan ryo yo jin. Butsu-go jip^puko. Nyo i zen hoben. I ji o shi ko. Jitsu zai ni gon shi. Mu no sek^komo. Ga yaku I se bu. Ku sho kugen sha.

“You who are possessed of wisdom, entertain no doubts on this point! Cast them off, end them forever, for the Buddha's words are true, not false. He is like a skilled physician who uses an expedient means to cure his deranged sons. Though in fact alive, he gives out word he is dead,
yet no one can say he speaks falsely. I am the father of this world, saving those who suffer and are afflicted.

I bonbu tendo. Jitsu zai ni gon metsu. I joken ga ko. Ni sho kyoshi shin. Ho-itsu jaku go-yoku. Da o aku-do chu. Ga jo chi shujo. Gyo do fu gyo do. Zui o sho ka do. I ses^shuju ho.

“Because of the befuddlement of ordinary people, though I live, I give out word I have entered extinction. For if they see me constantly, arrogance and selfishness arise in their minds. Abandoning restraint, they give themselves up to the five desires and fall into the evil paths of existence. Always I am aware of which living beings practice the way, and which do not, and in response to their needs for salvation I preach various doctrines for them.

Mai ji sa ze nen. I ga ryo shujo. Toku nyu mu-jo do. Soku joju busshin.

“At all times I think to myself: How can I cause living beings to gain entry into the unsurpassed way and quickly acquire the body of a Buddha?”

Guide to Sanskrit and other terms
(adapted from Writings of Nichiren Daishonin)

samadhi – State of intense concentration of mind, or meditation, said to produce a sense of inner serenity

pratyekabuddhas – Self-awakened ones

Shariputra – One of Shakyamuni’s ten major disciples, known as foremost in wisdom

Thus Come One – One of the ten honourable titles of a Buddha, meaning one who has come from the realm of truth

kalpa – A very, very, very long period of time, starting with small kalpas at 16 million years

asamkhya – Innumerable; ancient Indian writings refer to 10 5 1 , or 1059

nirvana – Enlightenment, the goal of Buddhist practice. In Mahayana Buddhism, not an exit from the phenomenal world, but an awakening to the true nature of phenomena

Three Treasures – The Buddha, the Law, and the Order (community of believers) Source for text The Lotus Sutra, translated by Burton Watson (Columbia University Press: New York 1993. ISBN 0-231-08160-X), also available online at www.sgi-usa.org.


THE SUTRA RECITATION

The SGI-USA offers the following guidelines on how to perform sutra recitation both for personal practice and at SGI-USA activities. These guidelines should also serve as the standard for teaching new members.

• Face the Gohonzon, ring the bell, and chant Nam-myoho-renge-kyo three times.

• Recite the essential portions of the " Expedient Means " chapter (part A).

• Ring the bell and recite the verse section of the " Life Span " chapter (part C).

• Ring the bell as you begin chanting Nam-myoho-renge-kyo continuously (daimoku) for as long as you wish.

• To end daimoku, ring the bell, then chant Nam-myoho-renge-kyo three times.

• In the morning, offer all five silent prayers, each segment separated by chanting Nam-myoho-renge-kyo three times.

• In the evening, offer the second, third and fifth silent prayers, each segment separated by chanting Nam-myoho-renge-kyo three times.

• In both the morning and the evening, after the fifth silent prayer, ring the bell and chant Nam-myoho-renge-kyo three times to conclude.

To eat or not to eat meat, what should i do?

I disagree one should not eat meat because when human die, the corpse will be eaten by worms and bacterias. It is a cycle.

However, I condemn the industry to torture the animals in the name of profitability.

We should look into Halal and Kosher standard for eliminating lives for the food industry.

Immeasurable meanings derive from the one law

We do not, however, carry out this practice of 'meditative concentration' secluded in mountains and forests. Rather, on the foundation of our practice of gongyo and daimoku, each day we polish our lives, draw dorth infinite wisdom and courage, and go out into society. This is the discipline we are carrying out.

Mahatma Gandhi, to someone who urged that he pursue a life of meditation, is said to have remarked that he felt no need to withdraw to a cave for that purpose. He carried the cave with him, he said, wherever he went. This episode is characteristics of Gandhi, who devoted his life to taking action and practicing among the people.

Buddhism is not a religion that closes its eyes to people's suffering; it is a teaching that opens people's eyes. Therefore, Buddhism is the path that enables people to become happy. To turn away our eyes from the contradictions of society and rid ourselves of all worldly thoughts is not the way of Buddhist practice.

The true spirit of meditation lies in manifesting our innate wisdom in society and resolutely struggling for the happiness of ourselves and others, and to construct a better society.

The Evil Path Matrix of The Ten World

This matrix is design to illustrate the life condition of a person who is suffering under the Four Evil Paths of the Ten World.

Understanding the Law of Life (Nam-Myoho-Renge-Kyo) to avoid collisions

By Buddha in Daily Life, Richard Causton, pg.29

 

Buddhism teaches that everything in the universe is an expression of this Law and acts in accordance with it. LAW here is used in the scientific rather than the legal sense, in that we obey the Law of Nam-Myoho-Renge-Kyo in the same way that we obey the law of gravity. If we act contrary to the law of gravity – by walking off a tall building, say – we usually suffer grave consequences. Similarly if we go against the Law of life – for example, by denying cause and effect, a central aspect of this Law – eventually, and inevitably, we will end up suffering.

 

This is one reason why it is so important that we should learn of the existence of this Law, because even if we do not understand theoretically what it means, or how it works, we can put ourselves in rhythm with it simply through chanting Nam-Myoho-Renge-Kyo. In this way, and quite naturally, we can begin to use this universal Law to create value for ourselves and others, and gradually come to understand it. As Daisaku Ikeda explains;

 

“Birds fly about high in the sky. Yet is does not happen that two birds collide with one another. Again, many fish live in the sea. Yet it is unheard of for two fish to bump into each other. In the immense breadth of the sky and sea, birds and fish live and move about freely because of their instinctive knowledge of the routes of the sky and the sea as well as the principles that govern the processes of flight and swimming.

 

In the same way, when living in accordance with the Law in the depth of life, human beings will not uselessly collide with one another. They will not come into conflict with each other on account of minor negative feelings such as jealousy, hatred and arrogance, thus creating unhappiness and misfortune for themselves. Therefore, when we chant Nam-Myoho-Renge-Kyo with deep faith, we call forth the power to be able to develop a noble life-condition and respect and cherish one another with mind as vast as the sky and the sea.”

 

 

Fluctuating minds

As Daisaku Ikeda says, ’In Buddhism it is taught that one’s mind fluctuates 840million times a day. The alterations in one’s life are, in other words, infinite. One’s life is a succession of momentary instances of hot, cold, doubt, delight, sadness and other conditions.’

Pulling people out of suffering

Toda's voice always rang with conviction. His guidance had the power to pull people out of their suffering and set them on the road toward happiness.



They listen and grew brighter, and the colour returned to their cheeks. Hope had returned to their desolate lives. - HOUR, Standing Alone, oh 75

Achieving 10,000 yen target

Everyone's ability has limits, and this is where fortune-or the lack of it-comes into play. The wise will not necessarily be successful, while those who look like fools may enjoy success beyond their dreams. Life is infinitely subtle and complex.

Toda's smile vanished.

"Well, what do all of you think about our victory Toda? It's a benefit for having fought and suffered two years in prison for the Lotus Sutra. Talent's not everything. This is a benefit. The Gohonzon knows. The Gohonzon is truly great."

His eyes glowed, and his firm-set mouth had a look of nobility.

- HR, Vol.1, pg.56

Relationship without faith

Toda understood (now) that a relationship without faith could seldom withstand all the storms of life.

- HR, Cease-Fire, Pg.51

 

Arrogance versus Confidence

Leading newspapers (Japan) published the Potsdam Declaration under the heading "News From Abroad" without running the full text of each clause. Needless to say, it drove the public into uproar. The public demanded a statement from Prime Minister Suzuki.

Facing the press, the prime minister said: "The government does not consider it of major importance. We will simply ignore it. Our only effort now is to fight out the war."

On July 30, the newspapers carried reports of this statement, and at the same time, it was broadcast over radio, reaching the entire world.

The Allies interpreted Japan's attitude as refusal. There was no other way they could take it. But many inside the Japanese government were still waiting to seize a chance to end the hostilities, and they suffered keenly.

The crazed military regime could no longer analyze the declaration calmly.

Not surprisingly, the American air attacks increased with sudden fury. No matter how often the sirens wailed, Toda never once entered the air raid shelter. His family would beg him to take cover, but he remained stubbornly unmoved. It was not that he had nerves of steel. He was fully confident that because of his commitment to his mission, he would not be killed by the bombs. Of his family's escape to the shelter, he said nothing. - Human Revolution, Vol.1, pg.42

Reference:

1. Potsdam Declaration (http://www.ndl.go.jp/constitution/e/etc/c06.html)

Josei Toda's positive attitude and strength

The lawyer handed a bundle of documents to a clerk and told him to total them. The clerk added swiftly on abacus, wrote the aim on a separate slip of paper and placed it on the lawyer's desk. The lawyer stared at it for a while in silence, then he passed it to Toda. Toda removed his glasses and brought the paper close to his face.

Scowling at the figures, Toda asked, 'is this in the black or red?'

'Red,' the lawyer answered simply.

Toda answered as though to himself,'A deficit of more than 2.5 million yen?'

At his side, Ukue (wife) shivered.

This was the result of two years, unjust imprisonment-not one of his seventeen companies was worth salvaging.

He trudged home under the blazing sun, burning with anger. To rebuild, he had no choice but to undertake a completely new venture. He had no money, however, no connections. Nor did he gave anyone to work with him. He could not even imagine what sort of business he should start. With a debt of 2.5 million yen, he had been dealt a mortal blow as a businessman. Taking into consideration the difference between economic circumstances then and now, the debt today (1965) would equal the staggering aim of nearly three hundred million yen.

'Don't worry,' Toda spoke gently to his wife, who walked beside him with her head bowed. 'As long as I'm here, you do not ever have to worry.' The situation was hopeless. As yet, he has no concrete plans. But in his heart, he felt a confidence that no one would have understand.

- Human Revolution, Reconstruction, page 27

Family value

Peace in the family is worth more than a fortune. National leaders who fail to give the people a chance to create happy families cannot be called leaders. - Josei Toda

Toda at Harajuku train station

He muttered to himself, 'religious ignorance has destroyed our country.' - Dawn, Human Revolution, page 9



Everyone desires peace and happiness. There should be no war. Who enjoys it?



Neither the victors nor the vanquished.

Throughout modern history, Japan had plunged into the catastrophe of war once every decade, risking the nation future, and each time the people had suffered immense sacrifice and misfortune.

How could this evil destiny be broken?

Actual Proof (3/8/96) Daisaku Ikeda

Buddhism is an earnest struggle to win. That is what the Daishonin teaches.

A Buddhist must not be defeated.

I hope you will maintain an alert and winning spirit in your work and daily life, taking courageous action and showing triumphant actual proof time and again.

Inner peace or chaos via sound vibration

If there is truth in positive sound vibration such as music, saying love and appreciation could change the water structure beautifully. Logically speaking, chanting would also produce similar kind of beauty.







Chanting as meditation by Jim Wilson:-

Mantra recitation is the most widespread form of meditation in the Buddhist world. Nichiren Buddhism shares with Pure Land Buddhism and Vajrayana Buddhism an emphasis on this kind of practice. While the practice of mantra recitation is very common, the specific mantra used varies from tradition to tradition. Pure Land Buddhism in Japan uses the mantra "Namu Amida Butsu", which means "Homage to the Buddha of Infinite Light." In Tibetan Buddhism many different mantras are used, depending upon the specific lineage. A widely used mantra in Tibetan Buddhism is "Om Mani Padme Hum." This means something like "Om, the Jewel in the Lotus, Hum." In Zen Buddhism practitioners chant the Heart Sutra which ends with the mantra "Gate, Gate, Paragate, Parasamgate, Bodhi, Svaha!" This mantra means, "Gone, Gone, Gone Beyond, Gone Beyond Beyond, Awakening, Svaha!" (Svaha is an exclamation, something like "hurray!" or "hallelujah!".) However, although the Zen tradition chants the Heart Sutra regularly, its primary meditative form is silent meditation.

The mantra used in Nichiren Buddhism is "Namu Myoho Renge Kyo." This mantra means "Homage to the Lotus Sutra." Nichiren Buddhists chant this mantra on a daily basis at their home altars, and also collectively at their temples and meetings. It is the primary practice of Nichiren Buddhism.

Mantra recitation is a highly efficacious form of meditation. As mentioned above, it is the most widespread form of meditation in the Buddhist world, a form of meditation that crosses sectarian lines. The only tradition where this might be an exception is Theravada Buddhism. However, I have recently begun to realize that chanting practice is fairly pervasive in Theravada Buddhism. For example, someone practicing the cultivation of the Four Immeasurable states of love, compassion, sympathy, and equanimity often uses a chant in which these four states are cultivated by successively focusing them on 12 types of beings in 10 directions. Since there are four contemplations, which are successively rotated through 12 types and 10 directions, this generates hundreds of verses in this simple chanting practice. It is a beautiful form of chanting practice and it allows the practitioner to dive deeply into this kind of contemplation. Though this is not specifically an example of mantra recitation, it shares many of the features of mantra recitation.

The dominance of mantra and chanting meditation in the Buddhist world may come as a surprise to western practitioners of the Dharma. This is because westerners, for the most part, when they use the term "meditation" mean the kind of silent and introspective practices that appear in concentration practices such as vipassana, or spacious awareness practices that are prominent in traditions such as Zen and Dzog Chen. Because the term "meditation" in the west has come to mean these kinds of silent practices, it is sometimes difficult to view mantra recitation as a form of meditation.

However, the term meditation in a Buddhist context means something like "mind cultivation", or "heart cultivation"; mind and heart not being viewed as mutually exclusive in a Buddhist context. If looked at from the point of view of mind cultivation, mantra recitation clearly falls within that category and constitutes an effective and powerful means for the cultivation of the mind and heart. And what is being cultivated in mantra recitation? Like all Buddhist traditions, what is being cultivated is wisdom and compassion.
Because mantra recitation is so central to Nichiren Buddhism, I want to spend some time discussing this form of practice, how it works, why it is efficacious, and why so many people in so many Buddhist traditions find this practice so rewarding.

A Personal Story

First, a personal note. My own introduction to Buddhist practice, my first retreat, was a chanting retreat. The retreat was held by Zen Master Seung Sahn, a Korean Zen Master. I was just a dharma pup at that time, knowing almost nothing about Buddhism and less about Zen. But I had read a book or two written by Seung Sahn, and found his teachings attractive. I therefore signed up for the retreat, thinking that it would consist of hours and hours of quiet sitting and the contemplation of those strange, yet oddly attractive, Zen puzzles called koans.

What actually happened shattered all my expectations. Instead of quiet sitting about 50 people spent hour after hour chanting the name of Kwan Yin, the Bodhisattva of Compassion (in Korean, Kwan Yin is pronounced Kwan Seum Bosal). Everyone had a percussion instrument; drums, tambourines, woodblocks, gongs. It was thunderous. The melodic Korean chanting rose and fell, hour after hour, as the chanting speeded up and slowed down at the direction of the Zen Master.
I was stunned. I had a very strong image of what Zen meant, and what Buddhism looked like. My image was wood, black robes, hours of silence, bare walls; you get the picture. What in the world was going on here? I had no idea. After the first few hours, if I could have left, I would have. But I had accepted a ride from a friend, so I was there for the duration. Which was a good thing, because by the middle of the second day, my bewilderment fell away, and I was able to merge with the chanting.

The retreat turned into the pivotal experience of my spiritual life. All my preconceptions about Zen, about meditation, about the form that spiritual activity must take, fell away. Because of this pivotal experience I have always remained open to chanting as an important practice form. And because Korean Buddhism has a strong tradition of integrating both views and practices, I never felt a strong dichotomy between chanting forms of meditation and silent forms of meditation. However, I am aware that many people do reserve the term “meditation” for the silent forms of concentration/vipassana and spacious awareness/Zen. For this reason, I would like to explore the practice of chanting meditation, and mantra recitation; how it works, the effects it has. By exploring this more extroverted form of meditation I think we can gain a clearer understanding of why chanting is the central practice of Buddhism in general, and Nichiren Buddhism in particular.

The Early Roots of Chanting in the Buddhist Tradition
Chanting is deeply rooted in the Buddhist tradition. This began immediately after the Buddha’s death. His disciples gathered together and worked his teachings into a form that could be chanted. Remnants of these chanted teachings are found in sources such as The Numerical Sayings. Take, for example, the Book of Sixes. At the end of the Book of Sixes, from the Numerical Sayings, three sets of six categories, one set of eleven categories, and one set of 17 categories, are all rotated through each other to generate 509 verses, each verse considered a Sutta. When chanted, these 509 verses become hypnotic and it is surprisingly easy to remeber all the categories, and how they feed into each other, after the first few verses.

This kind of repetitious chanting is very close in feeling, if not identical in structure, to mantra recitation. Some of the simpler rituals, such as chanting the Three Refuges, could easily become mantra like in both structure and feeling. I am suggesting here that mantra recitation grew naturally from the early Buddhist tradition of chanting doctrinal lists, and the simple ceremonies involving simple formulas, such as the Three Refuges, the names of the Buddha, and other widely used rituals.

Seen from this perspective, mantra recitation may be the oldest form of mental cultivation in the Buddhist world.

The Beginnings of Chanting?

I suspect that chanting was done during the Buddha’s lifetime. I sometimes imagine his disciples circumambulating the Buddha, chanting the three refuges, clapping their hands, stomping their feet, in a show of enthusiastic devotion and admiration.

Body, Breath, Voice, and Mind

Part of the power of chanting meditation is that it unites Body, Breath, Voice, and Mind as these aspects of our existence become focused through the activity of chanting. The mind itself experiences a high degree of unification when chanting. Normally the part of our brain centered on rhythmic patterns is not united with the conceptual part of the brain. Chanting brings them together into a single act. The emotions are also brought into a unity in this act as the emotions are allowed expression through the agency of the voice. Overall, I can’t think of a better means for bringing about full concentration than chanting.

Why do I say this?

In chanting the mind, and its disparate functions, become unified in the act of chanting. The voice also participates in this meditative process. The breath is an additional essential component for the chanting process. Through the breath, the body as a whole is brought into the meditative practice. Thus mental, emotional, and physical functions all become engaged in, concentrated on, a single act; that of chanting the mantra. All the energy of the human organism is brought to a single purpose.

Chanting and Healing Energy

I suspect that chanting has healing effects. On the level of mind, chanting gradually, but effectively, overcomes distracted and scattered mind. It works like this; when body, breath, and mind repeat a phrase or mantra over and over, the mind has an object of focus that is both interior and exterior. The wandering mind is gently brought back to the sound. Thus, the mind learns how to focus, how to notice when it is scattered, and how to move from a scattered state to a focussed state. In this way chanting meditation heals the scattered and distracted mind.
On a physiological level, chanting seems to energize the organism. I remember the first chanting retreat I attended, the one I attended unintentionally. After chanting all day, for many hours, the chanting would end around 9:30 or 10:00 p.m. No one would go to sleep. Everyone was in a state of high energy and there followed many hours of Dharma talk, forming of friendships, sharing of views.

In contrast, at the conclusion of a day of zazen, people often feel very tired and my experience is that most people head straight for bed. There is something paradoxical about this. At a chanting retreat one is engaged in activity all day long. At a zazen retreat, one is doing very little, just sitting, all day long. Yet the sitting retreats tend to be much more energy draining than the chanting retreats.

I think the reason for this is that the physical process of chanting, and the rhythm of the breathing involved in chanting, circulates energy in the body system. Blood is flowing, air is pumping, and on a more subtle level, the life energy of chi is flowing freely.
Years ago I read a story about a Trappist monastery whose Abbot had died. In accordance with traditional procedures the monks elected a new Abbot. The new Abbot decided to reduce the amount of chanting at the early morning Matins services. An immediate result was that the monks had greater difficulty staying awake. Even though the reduction in the length of the service would have seemed conducive to better attention, the opposite actually happened. The chanting that had been removed was soon reinstated and this proved conducive to a wakeful and attentive early morning service.

Body and Mind Falling Away

There is an interesting experience that sometimes happens when chanting, particularly in the case of mantra recitation. For me it only happens after a long period of chanting. What happens is that the chanting begins to unfold without any conscious effort or calculation. The process unfolds of its own accord. It is simply what is happening.

I identify this experience with Dogen’s "body and mind falling away." I understand this to mean that there is no longer a feeling of separation between the practitioner and the world. There is only the presence of the world and even such an insignificant person as I finds myself embedded in the ongoing ebb and flow of the rivering world without any sense of separation. This is a glimpse of the mind that dwells in the realization of the primal interdependence of all existence, the heart of the Buddha’s realization.

Chanting and Sangha

Chanting is often done as a group activity. Nichiren Buddhists practice at home, twice a day, and in these cases the chanting is often done solo. But most Nichiren Buddhists also belong to a Temple or group, and gather regularly for group chanting as an integral part of their commitment to Nichiren Buddhism.

The fact that chanting is often a social activity differentiates chanting from silent forms of meditation. Silent meditation, even when done in a group, tends to isolate individuals. I think this is one of the reasons why Zen appeals to the rugged individual type of personality. The practice of zazen has a lot of features that make it look like one is self-reliant. I think that is why in Japan, Zen is often referred to as a "self-powered" practice.

Chanting in a group weaves a group together. It is a demonstration of interdependence and a clear example of the Buddha’s insight into interdependent transformation. In other words, chanting in a group gives people an opportunity to directly perceive the truth of interdependent transformation, to experience this truth.

Chanting and Interdependent Transformation

Chanting, as mentioned above, gives us the opportunity to directly perceive interdependent transformation, the seed from which all the Buddha’s teachings emerge. Normally we do not perceive interdependent transformation, as our perception of objects seems to indicate a world of separate and self-sufficient things.

In contrast, with the sound of chanting, particularly chanting in a group, the sound of the chanting arises due to causes and conditions which we have clear contact with and perception of. Because the sound of the chanting emerges from our own voice, and the voices of those we are chanting with, it is a clear demonstration of the truth of interdependent transformation.
Everything is like that, like the sound of chanting voices, but normally we are unable to perceive this. In the case of chanting we can directly perceive the quality of dependence, and therefore directly perceive the emptiness that the Perfection of Wisdom Sutras refer to. This is done effortlessly and clearly when we chant together with others. This is one of the most powerful lessons of group chanting.

Chanting and Change

All things are constantly changing, but we forget this. If it is the case that all things are constantly changing, why, then, do we forget this? It is because our perception does not clearly present this truth to us. The desk I am writing on does not seem to be changing. I infer that it is changing, but I do not peceive that it is changing.

The sonic realm is different. With sound I can directly perceive the truth of constant change. Chanting offers us an opportunity to directly perceive this truth by drawing our attention to the sound we are chanting. The contours of the chanting constantly change, yet the chanting maintains a sense of coherency and pattern. This is a wonderful lesson in how constant change does not negate coherence, how form and change are compatible with each other.

Chanting and Impermanence

Chanting allows us to directly experience the meaning of impermanence. As the chanting ceases, impermanence appears. Nothing could be clearer.

Impermanence is difficult for people to understand. Why is this? It is because most objects of perception do not readily display their impermanence. We can infer thier impermanence, but we do not directly experience that impermanence. This is particularly true of visual objects which, for the most part, appear stable.

This is why a sonic object, such as a mantra, is an ideal embodiment of the Dharma. Sonic objects exhibit in a way directly accessible to our senses the core Dharma truths of dependent origination, of constant change, and of impermanence. Therefore, as an object of reverence, the mantra is the ideal teaching tool for human beings.

Transforming Obsession

It is clinging which gives rise to suffering, according to numerous discourses. I think of clinging in its extreme form as obsession. In its extreme form we can observe this mechanism in various addictions, which give rise to much suffering. In silent forms of meditation obsession manifests as thoughts or images that replay, over and over, in the mind of the meditator. This is a common experience among practitioners of vipassana and zazen. It can feel very frustrating to the meditator, for no matter how hard the practitioner tries to “just let it go,” the repetitive though just keeps reappearing like some maniacal jack-in-the-box who won’t go away.

Chanting meditation in many ways resembles obsession. There is the same fixation, the same repetitiveness. Contemplating the similarities between obsession and chanting, I have tentatively come to a view which comprehends chanting meditation as the transformation of obsession into the path of realization. Instead of fighting the human tendency toward obsession, chanting meditation takes advantage of that tendency and transforms obsession into the path and into an opportunity for realization and awakening.

In order to understand how this transformation occurs I will use as a model a strcuture borrowed from Vajrayana Buddhism. This structure is referred to as the elementals. The view of the elementals is to cosider all things as manifestations of energy, of moving and flowing energy. This energy takes a number of basic forms which have certain tendencies. In Vajrayana these basic forms are called earth, water, fire, air, and space.

The key here is that the energy manifestations can be comprehended in two ways. From one perspective, a particular manifestaiton is a hindrance and obstacle to awakening. From another perspective, it is possible to use any kind of manifestation to awaken to the presence of wisdom and compassion.

Taking the specific example of obsession; this kind of repetitive attachment is an example of fire energy. Fire clings and burns. People often spontaneously use fire imagery when speaking of their own obsessions. However, this kind of fire energy is also, when comprehended clearly, the presence of, and the gateway to, compassion. In other words, when obsession is transformed, it manifests as compassion.

How does this happen? The clearest way to comprehend this transformation is to examine the Bodhisattva Vows. The first Bodhisattva Vow is, "Sentient beings are numberless, I vow to save them all." This is a commitment to work for the benefit of all sentient beings. All means every single one. Person after person, being after being, world after world, life after life. In other words, infinite compassion has the same constantly repeated and reasserting energy that obsession does; but now that energy is subsumed to the direction of releasing others from suffering. So instead of abandoning the fire of obsession, we transform obsession into awakening itself.

How does chanting facilitate this transformation of obsession? Chanting in the form of mantra recitation deliberately cultivates the process of a repetitive presence. In other words, mantra recitation uses the mechanism of obsession, but places that mechanism in a context where the object of repetition is not only not harmful, but actually beneficial. This demonstrates to the practitioner that the mind, even in this form, is not the enemy. This constitutes a profound unification of mind, and allows the practitioner to become more whole and grounded. And it demonstrates to the practitioner the liberative potential of the mind, even in forms that under many circumstances seem like hindrances.

All of this does not necessarily happen consciously. In most cases the practitioner may not be able to articulate the nature of the transformation taking place. However, the transformation does happen. It resembles someone taking medicine; they do not necessarily know, and in most cases probably do not know, how the medicine works. Nevertheless, they get better and the disease subsides. Similarly, a practitioner does not have to be consciously aware of how mantra recitation transforms obsession in order to benefit from such a transformation. Nevertheless, the transformation occurs. The specific transformation is that repetitive desires no longer have the same fierceness and grip because the process whereby they appear is seen through and no longer considered in and of itself problematical. The energy of these obsessions can now be shifted. Shifted where? Shifted to mantra recitation. In other words, every single time someone practices mantra recitation, they are transforming the mechanism of obsession into the path of awakening itself. One can observe this happening among many practitioners as an early result of such practice. What one observes is a lessening of the grip of obsessions as one’s practice of mantra recitation deepens.

The Object of Chanting

What I have said above applies to all forms of mantra recitation, of which there are many in the Buddhist world. There are also forms of mantra recitation in Hinduism, Judaism, and Christianity. Short repetitive prayers are probably universal and any kind of short, repetitive prayer, done systematically, such as the rosary, is an example of mantra recitation.
In the Nichiren tradition the specific mantra used is "Namu Myoho Renge Kyo". This mantra means "Homage to the Lotus Sutra." Why this mantra? Why not some other mantra? Does it even matter what mantra we use?

This is a good question. My old Zen teacher, Zen Master Seung Sahn, argued that in fact it doesn’t matter. He likes to say that chanting "Coca Cola, Coca Cola" will produce the same results as chanting "Gate, gate, paragate, parasamgate, bodhi svaha," or "Om Mani Padme Hum". With all due respect to my old teacher, I believe he is mistaken.

My short answer as to why it matters which mantra is used is that we become the object of our attention. For this reason it does matter what mantra we use in mantra recitation practice. Advertising is a good example of a secular technology that attempts to instill a repetitive message in our minds. Advertising jingles have a powerful tenaciousness. But what is their purpose? The purpose of advertising jingles is to instill desire. And why do advertising jingles attempt to instill desire in us? Because the premiss under which advertising operates is that the possession of material goods will bring us happiness. Chanting "Coca Cola" will not bring about a transformation in us because the object of attention is not capable of leading to such a transformation.

Once again, we become what we place our attention on. If someone wants to become a mathematician, they study mathematics every day. Soon, they are a mathematician. If someone wants to become a musician, they practice every day. Soon, they are a musician. If someone wants to lear a foreign language, they practice that language every day. Soon they can comprehend that language.

Now, if someone wants to awaken to wisdom, compassion, and the presence of eternity, what is it that needs to be practiced in order to accomplish this? It was the great discovery of Nichiren that the Lotus Sutra is the surest guide, the clearest presentation, of how this is accomplished. That’s the connection between the specific mantra recitation practice of Nichiren Buddhism and the awakening that all Buddhist schools consider their ultimate goal.

This can be comprehended more clearly if one contrasts the mantra of Nichiren Buddhism with mantras used in other Buddhist traditions and what those mantras accomplish. If one wants to be born in the Pure Land, the celestial realm, then chanting "Namu Amida Butusu", or "Homage to the Buddha of Infinite Light", will accomplish this purpose. If one wants to gain facility in the doctrine of emptiness, then chanting "Gate, gate, paragate, parasamgate, bodhi svaha," or "Gone, gone, gone beyond, gone beyond beyond, awakening, svaha!" will accomplish this purpose.

Just as various advertising jingles accomplish different purposes by steering us in a particular product direction, just as political slogans accomplish different purposes by cajoling us into a particular political direction, so also different mantras accomplish different purposes by bringing out different aspects of our consciousness. What, then, is the particular accomplishment of the mantra "Namu Myoho Renge Kyo"?

The mantra of Nichiren Buddhism draws our attention to the Lotus Sutra. The Lotus Sutra has two primary messages (I will have more to say about this below). The first message is that all beings have Buddha Nature and that they will some day become Buddhas. This is a profoundly liberating teaching and makes the Lotus Sutra the most optimistic spiritual work I have ever encountered.

The second message of the Lotus Sutra is that the ability to awaken is eternally present, never absent, no matter what our circumstances, no matter how bleak our lives may appear. This eternal presence of the capacity for awakening is the eternal presence of the Buddha, compassionately assisting all beings in the great task of awakening to infinite wisdom and endless compassion.
These two pillars of the Lotus Sutra are condensed in the mantra of Nichiren Buddhism as "Namu Myoho Renge Kyo." How could such teachings be condensed into a mantra of only seven syllables?

Consider the power of words. I have never been to Paris, but just the word "Paris" conjures up all sorts of associations for me that have to do with art, literature, the Eiffel Tower, cafes and croissants. All of that is embedded in the single word "Paris". Or consider the power of derogatory words that are used to demean a racial or religious group. Just the uttering of these words can make us feel very uncomfortable because all sorts of negative associations crowd into our minds when we hear them.

Words are not isolated, either from each other or from the world at large. They are intimately connected to other words, concepts, and also to associations in our lives and the lives of many other people. For this reason, chanting "Namu Myoho Renge Kyo" brings with it associations that, at first, may be largely unconscious, but are nevertheless strongly present. The associations in which this mantra are embedded are the presence of Buddha Nature not only in all beings, but also in myself; and that therefore it is possible, actually possible, for I and all beings to become Buddhas. This is a powerful message, far more powerful than the associations the word "Paris" carries with it.

So the mantra of Nichiren Buddhism is carefully crafted to remind us of our capacity to awaken to the presence of eternity, manifesting as infinite wisdom and compassion, in all sentient beings. We need to be reminded of this because we forget. In our daily lives, filled with distractions of all kinds, we loose our direction. In addition, the society at large does not particularly value this message. For example, one does not come across this message when watching T.V., listening to the radio, or reading a newspaper. The mantra "Namu Myoho Renge Kyo" is a skillfull way to keep us on track, to gently remind us that this human life is a great opportunity, an opportunity for awakening, not only ourselves, but all sentient beings, everywhere, without exception.

Webroads of Meaning

The mental realm is an actual realm in which humans dwell. Just as we dwell in a visual realm, and a sonic realm, we also dwell in a mental realm, which has a geography. For the most part, people are not clear about the geography of mind. There is a way, however, to clarify the geography of mind.

Take a word, say "freedom". The word exists at a location in mental realm. Now ask yourself what words you consider synonyms for the word "freedom". Write down the words. A synonym means a word that you would use as a substitute for the word freedom, or a word that you would accept as a substitute for the word "freedom" when someone else uses it. Common synonyms include "liberty", "justice", and "choice." But you will have your own words that come to mind. Don’t worry about creating a long list. A list of three to six synonyms is sufficient. Whatever words come spontaneously to mind is best.

These synonyms are located near the word "freedom" in your mind. The word "freedom" is in the center, and these synonyms surround the word, giving you an idea of the geography of the word freedom in your mind. Now, each of the synonyms you have come up with can be similarly treated, meaning you can ask yourself what synonyms you would come up with for this other word. By engaging in this process you bring to consciousness what I refer to as a "webroad" of meaning. Each synonym carries you farther from the central term you are considering; in this case "freedom." This webroad is a path in the geography of one’s mind.

We can apply this kind of analysis to mantra recitation, with slight modification. Since mantras are usually groups of words, instead of asking what synonym I would use for the mantra, I ask myself what associations come to m!y mind with the mantra.

I’ll give some personal examples. The first mantra I chanted was "Kwan Seum Bosal", the Korean pronounciation of the Bodhisattva of Compassion, Kwan Yin in Chinese. If I ask myself what associations come to mind, I come up with "compassion, love, caring, responding, sheltering." These are the first four terms that come to my mind when consider the mantra. This gives me an idea of the meaning of the mantra for me.

If I ask myself what associations come to mind with the possible mantra "Coca Cola", I come up with "friends, thirst, sweet." This is a good way of delineating the differences in using different recitation formulas. There is a slight overlap between the two in the term "friends", which eventually could be linked to a term from "Kwan Seum Bosal". If I subject the term "friends" to the same kind of analysis, and I subject the term "caring" to the same kind of analysis, I may at some point, say three or four levels down a webroad of meaning, come to a common term. Which places them fairly distant in the geography of mind.

The meaning of Budhist mantras can be clarified through this process. For example, the mantra "Namu Amida Butsu" bring to mind certain associations such as "grace, heaven, gratitude." This is the first step along the webroad of meaning in the geography of the mantra in my mind.
The mantra "Namu Myoho Renge Kyo" brings with it the following immediate associatons, "eternity, compassion, equality, Buddhahood." Those are the associations that immediately come to my mind when contemplating the mantra. There is some connection between "Namu Amida Butsu" and "Namu Myoho Renge Kyo" in the terms "gratitude" and "compassion". If we subject both of these terms to a similar analysis, I suspect that they will be fairly close in the geography of mind.

However, the differences are also striking. The Pure Land Mantra of Amida is focussed primarily on heaven and the grace that gets me there. The mantra of the Lotus Sutra is focussed primarily on the ability to awaken. Thus the two mantras are differently weighted.

Just as the term "Paris" conjures up in our minds certain associations, so also mantras are placed in a geography of associations and immediate meanings. Part of the meaning of a term, and of a mantra, is these associations. In some ways, these associations are more important than definitions; and when it comes to mantras, it is the associations which become primary. The associations that come with a term like "Coca Cola" are not particularly conducive to awakening. The associations with a mantra like "Namu Amida Butsu" shifts one’s focus to a celestial dimension; but, as the Buddha taught, no heaven lasts forever. The associations of the mantra "Namu Myoho Renge Kyo" are primarily to eternity, the presence of eternity, and awakening to that compassionately eternal presence. Thus the mantra "Namu Myoho Renge Kyo" is superbly crafted for entering into the ultimate awakening, which the Lotus Sutra teaches is available to all living beings.

May the Wonderful Lotus of the Dharma blossom within the hearts of all sentient beings.