Lectures of High Priest Nikken Shonin

The entity of the Law of the specific transmission is called the Transmission of the Essence (ketchou fuzoku) which are stated as the four phrases of essential items to be transferred, beginning with the transferral of "the essence of all the laws of the Buddha..." (Kaiketsu p. 581)

Generally speaking, the general transmission is also called 'ikkyo fuzoku,' the transferral of nal True Buddha of Inner Enlightenment of the remotest past of kuon, all the while, commanding an excellent and exhaustive knowledge of all the teachings of T'ien‑t'ai, Miao‑lo and Dengyo, He reveals the ultimate One Law hidden in the depths of the Juryo chapter of the Lotus Sutra of the Buddhism of Sowing of the True Cause from the time without beginning (kuon ganjo).

First, the Daishonin has indicated the significance of the Heritage of the Law (fuzoku) in several places, however, I will mention one paragraph in particular.

Essentially, the bodhisattvas of the theoretical teaching and the bodhisattvas of the other worlds were not qualified to inherit Nam‑Myoho‑Renge‑Kyo, the heart of the Juryo chapter, which only Nichiren has realized. At the dawn of the Latter Day evil people who slander the Law would fill the land, and so the Buddha rejected their pledge and instead summoned the Bodhisattvas of the Earth. He entrusted Nam‑Myoho‑Renge‑Kyo [the five characters] to them for the salvation of all mankind. (MW 1, p. 73/ Shinpen p. 657)

As this passage states regarding transferal, this Myoho‑Renge‑Kyo is different from that of the Buddhism of the Harvest of the Lotus Sutra of the Shakumon teaching which concludes Shakyamuni's fifty years of lifetime teaching; and with this Entity of the Law, Myoho ‑Renge‑Kyo, the founder Daishonin established the Three Great Secret Laws which was the heart of His teachings and the Way to guide all mankind to enlightenment.

When the teaching of the five ‑ seven characters of Myoho is expounded from this perspective, first of all the differences between the Buddhism of Sowing and the Buddhism of the Harvest become clear. Next, regarding the three kinds of practice of the Lotus Sutra: the comprehensive(ko), the abbreviated(ryaku) and the essential(yo), the reason the essential practice(yoho) is of the primary importance is mentioned, and finally, from among [the three meanings of the Lotus Sutra] the passages(mon), its significance(gi) and the intent (i) of the sutra, it is the intent of the Lotus Sutra which is expounded. Following this, I will cite one or two Gosho passages each which relate to the preceding subject.

The Hokke Shuyo Sho states:

In preaching the Law, Hsuan‑tsang 1 shunned the employment of the abbreviated practice and instead preferred to teach its significance in a more comprehensive manner. For this reason, his translation of the 40‑fascicle Dai Bon [Hannya] Sutra developed into a 600‑fascicle teaching. In contrast, Kumarajiva, preferring the abbreviated practice over the comprehensive, compressed the1000‑volume Dai Ron into an abridged yet conciselOO‑fascicle account. While Nichiren discarded both Gosho (Letter to Akimoto), the Daishonin writes:

The doctrine of the Sowing of the seed and its maturing and harvesting is the very heart and core of the Lotus Sutra. All the Buddhas of the three existences and the ten directions have invariably attained Buddhahood through the seeds represented by the five characters of Myoho ‑Renge ‑Kyo. (MW 7, p. 194 ‑ 195/Shinpen p. 1447 ‑1448)

These Gosho passages both state the reason for the Myoho of Sowing to be the basic foundation and the heart of the Lotus Sutra. This is because the five ‑ seven characters expounded by the Daishonin differ from the Lotus Sutra preached by Shakyamuni; that is to say, the Daishonin's is the Myoho of Sowing of the seed of Buddhahood.

The Daishonin states in the Gosho, On the Stages of Faith and Practice:

The five characters of Myoho‑Renge‑Kyo do not represent the sutra text, nor are they its meaning. They are nothing other than the intent of the entire sutra. So even though the beginner in religious practice may not understand their significance, by practicing these five characters, he will naturally conform to the sutra's intent. (AM 6. p. 224 /Shinpen p. 1114)

And in the "Thus I Heard:"

Myoho‑Renge‑Kyo is neither the scriptual text nor its meaning but the heart of the entire sutra. (MW 3, p. 248/ Shinpen p. 1188)

The preceding two passages cited state that Myoho‑Renge‑Kyo does not merely represent the title of the eight‑volume and twenty‑eight‑chapter sutra. Moreover, it does not merely stand for the significance of kaigon kenjitsu (the provisional teachings are opened in order to reveal the true teaching] of the Shakumon teaching nor does it simply indicate the significance of hosshaku kenpon ("to cast off the transient and reveal the true) of the Honmon teaching. Rather, it is more than the sum total of everything mentioned above. Myoho‑Renge‑Kyo is an all‑inclusive, allembracing Law which exists even deeper than the deepest source, that is to say, it reveals the intent of the sutra hidden in the depths of the Juryo chapter.

In summary, Myoho‑Renge‑Kyo is ‑ the essential practice from the three kinds of practice [comprehensive, abbreviated and essential], the Buddhism of the Sowing of the seed of the three phases [the Harvest, Maturing and Sowing] of the process by which Buddha leads the people to Buddhahood, and the intent of the sutra from the passages, meaning Well in the provisional teachings and the Shakumon teaching of the Lotus Sutra, the shallowness or the depth of the aspects and principles of Buddhism depends upon the Buddha's wisdom and the teachings which appear in the passages. In contrast, the three properties of the Buddha #2 in preaching the Law in accord with the age and the stages 3 of the Buddha are the decisive factors [which are used to evaluate the profundity of the sutra] in the Honmon teaching; (and within the Honmon teaching) depending on which stage and which property are manifested, the teachings are classified as either hon (the true teaching) orshaku (the provisional teachings).

For this reason, [when seen in light of kuon ganjo ], both the Myo of Comparison (Sotai‑Myo) ‑the Myo of Absolute (Zettai‑Myo)#4 of the Buddhism of the Harvest (Shakyamuni of the True Effect and the [Myo of Comparison and the [Myo of Absolute of Shakyamuni who attained enlightenment with the True Effect in'the infinite past of kuon ganjo ) are shaku, the provisional teachings. While both the Myo of Comparison‑ the Myo of Absolute of the Buddhism of Sowing. (the [Myo of Comparison and the [Myo of Absolute of the founder Nichiren Daishonin, the Buddha of absolute freedom of kuon ganjo who made His advent in the Latter Day) are hon, the true teaching. Moreover, within the Buddhism of Sowing and in comparing it to Myo of Comparison, a passage from the Transfer Document entitled The Hundred and Six Comparisons explains the true meaning of this all‑encompassing Myo of Absolute [of Nichiren Daishonin] as the Object of Worship of kyochi myogo (harmonious fusion of environment as the object (kyo) and wisdom as the subject(chi) and ninpo ikka. (oneness of the Person and the Law).

Based on this, another passage from The Hundred and Six Comparisons expounds the fundamental principle in the following way:

[The section on] the Buddhism of the planting of the seed states there are two interpretations, that of the hon (true) and the shaku (transient), concerning the phrase 'But now this threefold world is all my domain." 5 When viewed from the perspective of the infinite past of kuon, the phrase 'I, alone, am the most venerable of all among the heavens and Earth' (tenga tenjo yuiga doku son) mentioned here indicates Nichiren. Hence, kuon ganjo is hon while 'now' (refers to the age Shakyamuni is currelitly in existence) is shaku (transient). Nichiren, of the eternally living in the three existences, is the original True Buddha of the stage of myoji‑soku who leads all mankind to the unsurpassed Way of Buddhahood. (Shinpen p. 1696)

Similarly the Gosho, 'Gohonzon Nanaka no Sojo'states:

The Daimoku, Lord Shakyamuni, Taho Buddha ... (omission) ... and all other Buddhas and deities inscribed in the Gohonzon are inherent in the Life of the True of Myoho‑RengeKyo in one's present lifetime, this, then, is called sokushin jobutsu, the attainment of Buddhahood without discarding one's life as a common mortal. (Ibid, p. 109)

Finally from the Gosho, Sodai Ichinen Sho:

Question: Will an uneducated man who is unable to read receive any merit from chanting Nam‑Myoho‑Renge‑Kyo?

Answer: Failing to comprehend even a single word of the sutra due to illiteracy, yet if he chants Daimoku with faith, first of all, he will attain the merit of the action of words from the three categories of action ‑ thoughts, words and deeds. Obtaining these benefits, they will in turn become seeds of Buddhahood to be planted in his heart, enabling him to free himself from the vicious cycle of the six lower worlds. Thus, he will definitely attain Buddhahood. (Shinpen p. 115)

The word "Nam" originally derives from Sanskrit, and the Sanskrit pronunciation is "namas"(Japanese namu). This'namas'retains its original phonetic sound, being transliterated into [the two Chinese characters of "Na" and "Mu" . I believe, nevertheless, that in the word "Nam" itself contains a very profound significance. At any rate, this "Nam" remains as a transliteration.

On the other hand, the five [Chinese] characters of "Myoho‑ Renge‑Kyo are

pronounced 'Saddarma‑pundari ka‑ sutra' in Sanskrit. Therefore, the phrase "Myoho Renge‑Kyo" is a translation of the original Sanskrit into the Chinese characters. In other words, 'Sad' is translated into the Chinese character meaning "Myo" darma be comes "Ho" 'pundarika' becomes "Byakurenge (White Lotus)" and sutra' into "Kyo" ; and the entire phrase translates into "Myoho‑Renge‑Kyo".

As ‑a result, we read the word "Nam" in the original Sanskrit pronunciation, while the phrase "Myoho ‑Renge ‑Kyo" is read in its translated form derived from the meaning of the original words. The translation of the phrase "Myoho‑Renge‑Kyo" itself varies somewhat depending on the translators, however, Kumarajiva's version of "Myoho ‑Renge‑Kyo" is regarded as both the most comprehensive as well as being the most accurate in its contents. This work called translation is truly a very difficult task. Currently, attempts to translate Nichiren Daishonin's writings such as "Kanjin no Honzon Sho" (The True Object of Worship) and His other letters into English and other foreign languages are in progress. However, if it happens to be translated poorly, there always exists the risk or danger of the loss of the profound significance associated with each word and it also requires them to translate into the most appropriate usage, all involving painstaking time and effort.

Next, as to the reason why "Nam" retains its original Sanskrit while "Myoho ‑Renge‑Kyo" is translated, the [two translation methods of] "Uhon" and "Mubon" serve an important function.

The former method "Uhon" is employed when the propagation of Buddhist teachings is to be conducted in a region where the languages differ from each other. Here the translation would help induce a better understanding of the meaning and the significance of the teachings. In contrast, "Muhon" means to deliberately avoid translation. As I have mentioned earlier, from the standpoint of the original significance being lost in the process, it may be better not to translate at all. By retaining the resonance of the original word intact, the deep and august meaning contained in each word becomes fully embodied into one's own Buddhist practice in entirety. In this way, depending on the situation, sometimes it is better to translate and sometimes it is better not to.

The phrase "Myoho ‑Renge ‑Kyo " is the most appropriate translation of the original title by Kumarajiva, and because of this, it is Von." On the other hand, "Nam" ‑ viewed from the perspective that its original Sanskrit word namas' contains a truly profound meaning ‑remains as it is, un-translated ("uhon) .

1) "Kimyo" Devotion

In the case where "Nam" is translated, the word 'devotion' comes closest in meaning. That is why in the textbook it is written as 'devotion'. The Japanese word "kimyo" literally means to devote one's life. It means one willingly

devotes one's life to the object of worship of one's religious beliefs.

This basic concept holds true in every religion. However, the object of worship to which one "Nam" or devotes one's life to will vary depending on the religion; and so, this, naturally, will produce a world of difference in the contents or the substance of merit one receives.

As Nichiren Daishonin expounds:

One ought to employ the most victorious object of worship. (Shinpen, p. 1275)

From this we understand the extreme importance of the object to which one devotes one's life to, in other words, "Nam".

Another characteristic inherent in the word "Nam" is the act of 'immersion or submission of one's ego' (motsuga ). In other words, from the perspective of 'devoting one's life' to the object of worship of one's beliefs, one is required to immerse one's ego or self in the process. It goes without saying that those people who possess an extremely strong sense of 'self or ego' (ga ) or those who are unable to be truthful, accepting, open and honest will naturally be unable to devote their lives wholeheartedly.

In this world there are people who delegate tremendous importance to their own [perceived] slight superiority over others, wallowing in self‑conceit and arrogance. Yet if you seriously consider this point, no matter how superior they may believe themselves to be, there is still a lmit to one individual's capacity. For this reason, no matter how much one may correctly evaluate one's own abilities, these slight edges or advantages do not amount to very much on a larger scale of things or when seen as a whole.

At the same time, as the Buddha teaches, all living beings are destined to bear the universal sufferings (ku or) of birth, old age, sickness and death, as well as undergo pain and hardships in the form of aibetsuriku the suffering of having to part from those whom one loves), ‑ the suffering of having to meet with those whom one hates),‑ the suffering of being unable to obtain what one desires) and goonjoku the suffering arising from the five components which constitute one's body and mind).

In the sutras, there is a term 'uhikuno' . The U of 'ubikuno' indicates the presence of grief or fear in one's heart and 'hi' means to feel sorrowful. I have already mentioned the meaning of 'ku' (suffering or anguish) above. In this ku' there exists an immeasurable and infinite amount of pain and sufferings. Of course, this all depends on the individual, but there are some people who worry excessively over matters which, with a slight alteration in their way of thinking, would not really seem all that grave. As long as one is a human being, or as long as one has life, this state of 'uhikuno' will continually pursue us. Then, the answer to the question "what are the conditions which give rise to this state of 'Uhikuno'? " Is that all sufferings and sorrows are the consequence of one's failure to immerse one's own selfish ego due to one's strong attachment to one's "small" self.

Depending on how one grasps oneself or how one view's oneself, there will be differences in the level of one's perception, thought or views on the concept of "self." The only comprehensive manner with which to deal with this 'ego' from the very root is in the total immersion of the ego, that is to say, through kimyo' or true devotion.

It is when one devotes one's life willingly, on one's own accord to the True Object [of Worship] that one's real, pure self makes its appearance and this enables one to ascertain the Truth. At this time, one becomes endowed with a sense of dauntless, resolute strength which diminishes all fear and rids one of all feeling of cowardice. I myself feel my own practice is still incomplete. Yet no matter how many vile criticisms are hurled at me or the thousand lies of slanders and calumnies spewed forth venomously by Soka Gakkai led by Daisaku Ikeda, I do not flinch in the least. Some people may think 'how can he tolerate it? But then, since I have devoted my life to the Buddha by chanting "Nam‑Myoho‑RengeKyo" at all times, I do not become agitated or the least disturbed no matter what happens. Because the same can be said of everything in this world, the consistent, daily practice of daimoku is critically important, and through this, the life‑condition of true peace and serenity will willingly manifests itself. It is only in the act of truly devoting one's life can one find raku or genuine happiness which exist in joraku gajo.

Today people flounder through life because they do not understand the true meaning of "Nam." At present the problem of 'bullying' is a major social concern. In these cases, the person bullying is, of course, in the wrong; but the person who is bullied is also at fault, and shares the blame. The reason I say the bullied individual also shares the blame is because, both parties possess the same nature of [the world of] animality. Beasts are said to possess a cowardly small heart when they are bullied by those stronger, showing signs of excessive submission by turning their tail in and fleeing; and yet, once they sense or smell fear in others, they display an atrociously cold heart, ruthlessly and relentlessly intimidating, tormenting the weak. Nichiren Daishonin in the 'Sado Gosho' (Letter from Sado) describes the world of animality as follows:

It is the nature of beasts to threaten the weak and fear the strong. Our

contemporary scholars are just like them. They despise a wise man without power but fear the evil rulers. They are merely servile courtiers. (MW 1, p. 34 ‑35)

The beast, once it senses its prey to be weak, will go all the way to intimidate and subjugate it. All [those bullying] are in the world of animality and so they find bullying amusing. This is the aspect of the nature of bullying seen in the schools. For example, suppose some one who is being bullied takes faith in the correct teachings, and through his realization devotes his life to the Lotus Sutra. Then armed with an absolute resolution that 'there is nothing to

fear or succumb to,' he faces his opponent with a firm and dauntless stance. The beast [in this case, the tormentor] tends to turn powerless against the strong, will sense the change in his victim, judge himself ineffective and concede to the futility of 'threatening' him. This will then result in the end of bullying.

The main reason that the problem of bullying continues as usual, without decreasing in the least is due to the failure of the educators of today to fully comprehend this aspect. In this world of 'gojoku ranman (the flowering of five types of impurities), we have fallen prey to these negative thought patterns or ideologies by learning and copying from each other, so much so, that it has now become a social trend. What is necessary [to combat this] is for each individual to clearly discern [the problem], and stand up fearlessly. When your practice of faith emerges from your willingness to devote your own life to the Buddhism of the noble and venerable Daishonin, to begin with, your very own problems will be solved. With your own problems resolved, next in order will be for you to reach out to others. From this sense, "Nam" (devotion) plays a pivotally crucial factor.

The Daishonin in 'Rissho Ankoku Ron'(On Securing the Peace of the Land through the Propagation of True Buddhism) laments:

The people of today all turn their backs upon what is right; to a man, they give their allegiance to evil. That is the reason why the benevolent deities have abandoned the nation, why sages leave and do not return. And in their stead come devils and demons, disasters and calamities that arise one after another. (NM 2, p. 5 ‑6)

The correct interpretation of the phrase 'turn their backs upon what is right' from the first sentence in the above is that the genuine spirit of "Nam" (to devote one's life) to the True Law has become lost. The consequence of this loss has produced 'disasters and calamities that arise one after another'.

As for the phrase 'in their stead come devils and demons' indicates that in this age of gojoku ranman' all sorts of devils and demons, disguising themselves in various forms and shapes, will emerge freely, making their appearances everywhere. At the time Shakyamuni attained enlightenment, it is known that every possible demon had materialized with ferocious opposition. Likewise at present, there have been rampant outbreaks of the deadly intestinal virus known as 0‑157 (strain of E‑coli bacteria) throughout the world, and this may be considered one [form of demons]. Therefore, when the heretical forces against True Buddhism begin to flourish, the society falls into a state of disorder and confusion, then, naturally, these devils and demons ‑ in all possible shapes and forms ‑ will begin to freely manifest themselves.

If we examine the actual state of affairs in the world today in light of Nichiren Daishonin's guidance, we can attribute all of them to the total negligence and loss of the people's desire to devote themselves (Nam) to the True Law.

2) "Doga" Control One's Ego

Similar to the above situation, in order to solve one's own problems and overcome sufferings, it must involve one's wish, a sincere desire to 'control and suppress one's ego', or "doga". Therefore, in short, we can say that in the word "Nam" this notion of "doga" is also included. Those people, enslaved by their own shallow, one‑sided opinions, who refute all religions are unable to understand the heart or the profound essence of this concept of "doga. "

Nevertheless, it is a gross mistake to live a life solely dependent on one's ego for that will definitely lead one to live a life of distress and desperation.

3"Kyofu--- (kyogaku To Quiver In Fear‑

The word "Kyofu" literally means "to qiver in fear or to shudder in fright.

I deeply respect the attitude of those who seriously ponder [the question of life and death, and then attempt to resolve their 'fear' by chanting daimoku

sincerely. However, lurking all around us in our daily life is the real possibility of encountering all sorts of hazards and dangers, such as getting ill or meeting accidents ‑ yet there are those who absolutely refuse to consider these possibilities, living life nonchalantly and indifferently, without an ounce of thought or preparation, can not be said to be a truly correct way to live.

The Daishonin teaches us in the "Toki Dono Gosho" [The Problem to Be Pondered Night and Day:

A worthy man, while dwelling in security, anticipates danger; a deceitful flatterer, while dwelling amid danger, takes security for granted. (MW 5, p. 169)

Hence, although he may be leading a safe and peaceful existence, a worthy, wise man always lives his life fully cognizant of the possibility of all sorts of unforeseeable events. Contrary to this, a sycophant is blind to the possibility of changes and upheavals, and even though he has made causes which may drag him to the pit of unhappiness at any minute, he refuses to take matters seriously, and continues to lead an easy life of aloofness and indifference, thinking that he alone will continue to enjoy this peaceful and secure state of affairs.

In this respect, "Nam" contains the notion of 'fear' in order to correct the mistaken views on life, and to realize that as long as one continues to live a life of haphazard indifference without serious thinking, it will all lead to a miserable state from which one can never recover.

4. Sonkei" ‑ Deep Reverence

As is written in "The Opening of the Eyes" (Kaimoku Sho):

There are three catagories of people that all men and women should respect. They are the sovereign, the teacher, and the parent. (NM 2, p. 71/ Shinpen p. 523)

The Daishonin states here that the sovereign, the teacher, and the parent are to be respected. Although it is generally acknowledged that it is necessary to pay one's respect to the Buddha endowed with the three virtues of the sovereign, the teacher, and the parent, here the reference is to devoting (Nam) our lives to this great Buddhism in particular.

5. "Shinjun" ‑ To Believe and To Comply or Obey

The term "Shinjun" literally means 'to place faith in and comply.' The opposite of "Shinjun" is "ihai." The notion of "ihai" contains the following implications ‑

to violate and act contrary to the heart of the teachings of the Buddha and to 2) defy and disobey one's parents. Both instances are forms of slander or "hobo"

The recent trend today is toward liberalism, therefore, it is quite possible to lead a life disregarding the wishes of one's parents. Moreover, living in this kind of free and liberated environment, the parents themselves may possess an extremely narrow‑minded outlook, or even worse, distorted views, which may prevent them from giving proper instructions or correct guidance to their children. Despite this, the children's fundamental stance toward their parents should be to respect and honor them, place complete faith in them, and be obedient to them. However, if the children are able to find and believe in their very own 'Way' in the truest sense, they will, in turn, be able to guide their own parents [to the correct path]. The most fundamental point here is that one

reveres and believes wholeheartedly in the True Law whose validity is deeply rooted in the rational and correct teachings of Buddhism.

6) "Keishu" Obeisance & 7) Keirei" To Make a Bow

Both "keishu" and "keirei" belong under the category of "Shin" of the three types of actions Shin (deeds), Ku (words) and I (thought), since one's physical body is used to express one's devotion (Nam). We often witness the Buddhist from India perform a type of austerity known as "gotaitochi," where the five parts of the body--the two elbows, the two knees and the head-- touch the ground in a show of respect. These behaviors or physical manifestations of reverence corresponds to the same category as "Keishi" and "keirei". In other words, by means of one's physical body, one demonstrates one's profound devotion and reverence.

With this I conclude my brief explanation on the meaning of the word "Nam."

Next, according to the "Record of the Orally Transmitted Teachings" (Ongi Kuden): 'Nam' derives from Sanskrit and signifies devotion. There are two objects devotion: the Person and the Law ‑ that is, devotion to Shakyamuni and the Lotus Sutra. ... (omission)... Kimyo means to offer one's life to Nam‑Myoho‑Renge‑Kyo. (Shinpen, p. 1719)

Here, the Daishonin concisely, yet explicitly teaches what it is that we must devote our lives to (Nam). In the sentence "There are two objects of devotion: the Person and the Law", the 'Person' in this case is one who has become

enlightened to the Law and is said to be of a great meritorious character. Therefore, this 'Person' signifies the Buddha. As for the 'Law, it means all the laws, the principles and the truths which the Buddha had perceived and had become enlightened to, and so from this perspective, this 'Person' and the 'Law' accordingly becomes the Buddha and the Law.

The following phrase "...devotion to Shakyamuni" explains [the Person] from the viewpoint of "Mon," of the three depths of meaning ‑ "Mon" written passages (gi) reason/doctrines) and 'i" meaning/ objective). Since the Buddhism Shakyamuni preached throughout his life, without a single exception, was expounded entirely by [the historical] Shakyamuni himself, it means we devote our lives to Shakyamuni [Gautama Buddha]. However, according to the doctrinal point of view ('gi") of Nichiren Shoshu, when we discuss Shakyamuni, there are six types of Shakyamuni.

They are: the Shakyamuni of Tripitaka teaching, the Shakyamuni of Tsukyo (Connecting Teaching), the Shakyamuni of Bekkyo (Specific Teaching), the Shakyamuni of Enkyo (the theoretical teaching of the Lotus Sutra) and the Shakyamuni of the Lotus Sutra of the Honmon. And taking one more step farther, concealed deep in the true teaching of the Juryo chapter, there exists the Shakyamuni of the teaching hidden in the depth of the Juryo chapter who makes His advent in the age of Mappo, solely entrusted with the Entity of the Law.

This last Shakyamuni is Nichiren Daishonin Himself. Therefore, the profound implication ("I") of the phrase "... devotion to Shakyamuni" means to offer one's life to Nichiren Daishonin, the Shakyamuni hidden deep within the Juryo chapter.

The next section, " and [the Law means to devote one's life to] the Lotus Sutra," also means that although there are many different categorizations or divisions within the teachings of Buddhism, on the whole, the complete teachings of Shakyamuni [Gautama Buddha] all culminate in the Lotus Sutra. For this reason, we devote our lives (Nam) to the 'Lotus Sutra.'

This is the general understanding expounded in the various Goshos, however, there is a passage in the "Reply to Kyo'o" (Kyoo Dono Gohenji) which goes deeper.

I, Nichiren, have inscribed my life in sumi, so believe in the Gohonzon with your whole heart. The Buddha's will is the Lotus Sutra, but the soul of Nichiren is as nothing other than Nam‑Myoho ‑ RengeKyo. ( MW 1, p. 1201 Shinpen, p. 685)

This Gosho was written on the occasion of Kyo'o receiving her Gohonzon from the Daishonin. It is here in this very significant passage that the Daishonin makes a clear differentiation between the 'Lotus Sutra of Harvest during one's lifetime' and the 'Lotus Sutra of Sowing in the Age of Mappo'(Nam‑MyohoRenge‑Kyo), and'Shakyamuni, the Lord of the Buddhism of Harvest' and 'Nichiren Daishonin, the Teacher of the Buddhism of Sowing' from the standpoint of the three phases of the process by which a Buddha leads the people to Buddhahood. Therefore, although the phrase, 'The Lotus Sutra is the Law to which one devotes one's life to takes the appearance of referring to [the Lotus Sutra of the Shakyamuni Buddha on the surface; however, in the age of Mappo, it stands to reason that it is to Nam‑Myoho‑Renge‑Kyo, [the essence of Lotus Sutra which one offers one's whole life to. Consequently, the Daishonin summarizes by concluding that 'kimyo means to devote our lives to Nam‑Myoho‑Renge‑Kyo.'

Moreover, based on the meaning of the word devotion (kimyo) from the phrase 'Kimyo means to devote our lives to Nam‑MyohoRenge‑Kyo' as well as from the previous sentence 'In devotion there is the Person and the Law we must understand that it is not only the Law to which we offer our lives to, but that it is to the Person and the Law. In other words, the Daishonin writes in "The True Entity of Life" that:

The two Buddhas, Shakyamuni and Taho, are merely functions of the true Buddha, while Myoho‑Renge‑Kyo actually is the true Buddha. (MW 1, p. 90/Shinpen, p. 665)

This Taho Buddha from the above mentioned Shaka ‑ Taho'makes his

appearance only in eleven and half chapters that is to say, from the latter part of the Ken Hoto (11th) chapter of the Lotus Sutra to the Zokurui (22) chapter of the Lotus Sutra. And what is more, he does not appear in any sutra other than in the Lotus Sutra. The Daishonin writes of the extreme importance of this Bud

dha in the "Earthly Desires Are Enlightenment" (Shijo Kingo Dono Gohenji):

Taho represents all phenomena and Shakyamuni, the true entity. The two Buddhas also indicate the two principles of object (kyo) and subject (chi , or reality and wisdom. (MW 2, p. 229/ Shinpen, p. 598)

Nevertheless, even these two very important Buddhas ‑ 'Shaka ‑ Taho' ‑ are relegated to the position of being 'merely functions of the true Buddha. According to the Gosho "The True Entity of Life" (Shoho Jisso Sho) when the Daishonin states that "Myoho-renge-Kyo actually is the true Buddha. In other words, the profound implication of this "Nam-Myoho-Renge-Kyo is that it embodies the oneness of the Person and the Law from the infinite past of Kuon.

Therefore, offering one's life to 'Nam‑MyohoRenge‑Kyo' should not be interpreted to mean devotion exclusively to the 'Law'; rather, the profound meaning contained here is that one must offer one's life to the Person and the Law from the infinite past of Kuon. For these reasons, to offer one's life to 'Nam‑Myoho‑ RengeKyo'is the ultimate form of devotion.

According to the Jigage:

"Single‑mindedly yearning to see the Buddha, they do not begrudge their lives." (MW 2, p. 236/ Kaiketsu p. 507 textbook.

This passage from the Jigage is also written tin the Daishonin's Gosho, "Letter to Gijo-bo as follows:

The jigage, the verse section of the chapter, states, Single--Mindedly yearning to see the Buddha, they do not begrudge their lives." I, Nichiren, have called forth Buddhahood from within my life by living this sentence. This means that I actualized the Three Great Secret laws, the embodiment of ichinen sanzen in the Juryo chapter. (MW 2, p. 236/Shinpen p. 669.

This last sentence "I actualized the Three Great Secret Laws" in which Nichiren Daishonin summarizes His lifetime process to lead all people to salvation. It begins with the following sentence:

[ It (the ultimately essential Law that Buddhism teaches) is the)] Object of Worship, the Sanctuary, and the Five Characters of the Daimoku of the juryo chapter... (Shinyo 8, p. 11/ Shinpen p. 1593)

That is to say, the Daishonin explicitly states that the fundamental practice of the true Buddha to lead all people to attain enlightenment is found only in the practice of the Three Great Secret Laws.

For this reason, since the sentence from the above‑mentioned "Letter to Gijo‑bo" means that the Daishonin had actualized the Three Great Secret Laws in this age of Mappo, it bears very special significance.

Moreover, as stated in the passage "single mindedly yearning to see the Buddha, they do not begrudge their lives," the Daishonin reveals the True Cause inherent in His life with these words. Also this sentence contains the significance of the Buddhist concept of 'shiriki' or the four powers. Namely, since the Buddha inherently possesses the [Entity of the] Law, naturally, He is endowed with the power of the Buddha and the power of the Law. And then, the first part of the sentence, 'single‑mindedly yearning to see the Buddha,' indicates the power of faith. And the latter part, "they do not begrudge their lives," corresponds to the power of practice.

In some [heretical] sects of Buddhism, there are instances where the powers of the Buddha and the Law, which to begin with are not correct, are given primary importance; while others completely ignore, or even worse, totally refute the powers of the Buddha and the Law, by stressing only the power of practice. For example, in the case of Zen, they preach the doctrines of jikishi ninshin (direct pointing to the mind of man) and kensho jobutsu (perceiving one's true nature and attaining Buddhahood), where all the teachings of the Buddhas and sutras are like a finger pointing at the moon. As for the moon itself, they reply that it is none other than one's own mind. In other words, this makes one's mind the core which means that their teachings only take the power of the practice; in essence, it is equivalent to a complete negation of the powers of the Buddha and the Law [as a means to salvation].

On the other hand, the Jodo Shu and the Jodo Shinshu sects of the Nembutsu school are well known for their attitude of tariki‑hongan or their heavy reliance upon others, or some transcendent beings. These denominations believe that it is not the power of the individual, but, rather it is only the power of the Buddha that will enable one to attain salvation. In this case, the power of the Buddha and the power of the Law take the form of being tariki, or reliant on others, and the power of faith and the power of practice, being jiriki or self‑reliance, are not recognized in the least as part of the practice toward the attainment of

Buddhahood.

After all, the sentence, "single‑mindedly yearning to see the Buddha, they do not begrudge their lives," includes all four powers necessary in our path toward enlightenment, then, [as believers] the power of faith (to believe) and the power of practice (the power to observe austerities), that is, our faith and practice, are of precedence and utmost importance to us.

To see the Buddha in one's own mind. To concentrate one's mind on seeing the Buddha. To see one's own mind is to see the Buddha.

The phrase "Single-mindedly yearning to see the Buddha" can be separated into the above three meanings. The first statement "To see the Buddha in one's own mind means to practice faith earnestly with strength and diligence. Next "To concentrate one's mind on seeing the Buddha" means to worship the Buddha with an all-inclusive, single mind. And lastly, "To se one's own mind is to see the Buddha" refers to the state of realization where one's observation of one's single--minded devotion (to see the Buddha with strong, pure faith), one becomes awakened or enlightened to the Buddha inherent in one's own self. This is indeed, very mysterious. When one chant sincerely and seriously to the Buddha, one automatically, and quite naturally, come to realize the existence of a Buddha inherent in one's own life.

This behavior itself is also the practice of faith. However, in the case of the age of Mappo, since it is the Buddhahood of Inner Enlightenment of Sowing, becoming a Buddha does not mean that one is suddenly transformed into a

magnificently glowing golden figure, nor does it mean that one becomes endowed with the magical characteristics of the four hatton # (6). therefore, from the most fundamental standpoint, the Daishonin encourages us that no matter who or what we are, we all possess the potential to attain the merit of the Entity of the Buddha in our own life just as we are in the form of common mortals. For this reason, only in the act of seeing the Buddha in one's mind with utmost effort, and in concentrating on one's mind on seeing the Buddha with pure and sincere practice, will one naturally "see one's own mind" which is to see one's innate Buddha nature.

[Generally speaking] the kokoro (mind, heart or emotion) includes a variety of feelings such as avarice, anger or ignorance as well as many, many more. We lead our everyday existence, governed by these various base thoughts which we have accumulated from our infinite past existences. The kokoro , or the consciousnesses, which we are normally aware of in our daily life are those dependent upon the six senses of sight, hearing, smell, taste, touch and perception. These six consciousnesses are discernable to a certain degree. However, much deeper, in the inner spiritual world, we find the existence of 'ga ' (self), namely,"ga ishiki," or the consciousness of the self. And still below this ga ishiki". there exists another, much deeper level of kokoro , known as'Mumotsu shiki, or the alaya consciousness where even the self is unable to grasp. This is where all the feelings of doubt and uncertainties, that is to say, impurities which originated in the very beginning of one's existence continue to exist.

The 'ga ishikl' is called the seventh consciousness, because it is one level below the six consciousness. Following this, the 'Mumotsu shiki ' is classified as the eighth consciousness, since it is still another level below the seventh. This seventh consciousness remains as part of one's own awareness, but the eighth, being deeper, lies below the realm of one's conscious awareness, storing all the impurities from the present as well as the past existences.

Therefore, the sages and saints in the ancient past employed all the teachings prior to the Lotus Sutra in order to perceive and analyze this [profound theory], undergoing immensely long periods of austere practice. These austerities, to purify the impurities, are mentioned in the teachings expounded by Bodhisattva Ashvaghosha [Bodhisattva Horse Neigh] of Mahayana Buddhism.

This purification of impurities, or eradication of one's evil karma, however, is extremely difficult. Even though one may attempt to purify the evil karma stored in the 'eighth consciousness,' old habits from the 'seventh consciousness' may cause one to commit even more evil deeds. This then will produce new seeds of impurities which may take the form of accumulating even more evil karma stored in the f eighth consciousness.' From this sense, there exists a variety of impurities and evil karmas buried deep down in our hearts, which have been transmitted from our previous existences.

In order to truly purify these karmic impurities stored at the level of the 'eighth consciousness,' [disregard the purification of the different levels of consciousness] and simply "open" up your heart totally to Myoho. The Daishonin postulates a 'ninth and deepest level of consciousness', which lies below the 'eighth.' This 'ninth consciousness' or the 'fundamental, pure consciousness' is defined as the true entity of life. Since this 'ninth consciousness' is the heart of the Buddha, it is impossible for the hearts of common mortals to perceive it. Therefore, the Daishonin simply teaches us to:

Never seek this Gohonzon outside yourself. The Gohonzon exists only within the mortal flesh of us ordinary people who embrace the Lotus Sutra and chant Nam-Myoho‑Renge‑Kyo. The body is the palace of the ninth consciousness, the unchanging reality which reigns over all life s functions. (MW 1, p. 213/ Shinpen p. 1388)

Hence, when you chant Nam‑Myoho‑ Renge-Kyo, the words 'the mortal flesh' (kyochu) holds a very significant meaning. In other words, we must chant Daimoku with our palms pressed firmly together in prayer close to our heart.

According to modern sciences such as physiology, hygienics, or the study of medicine, the brain plays the pivotal role as the chief administrator which sustains human life. And within the entire organ called the brain, which includes the cerebrum and the cerebellum, it is now believed that the science phalon (interbrain), in particular, occupies a central role. Yet from the perspective of life itself, the brain is merely one part of the whole. This means that it belongs to the 'yu,' or the functional category. The brain is unable to function properly without sufficient rest. The reason all of us must sleep every night is because this allows the brain to rest and recuperate. What, then, is the actual 'body' or entity [the chief administrator] of life? It is the one organ which, from the very first moment of our birth to the final moment of death, never rests nor ceases to function, and that organ is the heart. Hence, the words 'within the mortal flesh', signify that the fundamental basis exists here in the heart when viewing life as a whole.

Consequently, when one desires to definitely attain the state of Buddhahood, it is vitally important for one to press one's palms firmly together in prayer, close to the heart, and chant Nam‑Myoho‑Renge‑Kyo.

At any rate, this last sentence 'to see one's own mind is to see the Buddha' depends entirely on one's sincere and steadfast attitude to continue to practice pure faith.

The Merits of "Namu‑Butsu" ( Nam‑Buddha) (textbook)

Long ago in the ancient past, there lived a man called Daibadatta (Devadatta) ho had committed numerous atrocities during his lifetime. As he lay dying, the two characters of "Na Mu" formed in his mind. Although he had managed to utter the words "Na Mu," regrettably, the word "Butsu" which followed "Namu" failed to come out, and thus, according to the teaching in the sutra, he fell into hell. Also another sutra expounds that if one fails to accumulate additional merit or good fortune, and continues to conduct evil deeds, which will be stored in one's 'seventh and eighth consciousnesses' as negative karma along with those committed from one's past existences, this will cause one to fall into hell after death.

To fall into hell means ‑ for example, a stone is placed on the surface of a pond, and then it is released. The stone will sink without fail. In the same token, it is said that those living beings who are ' unable to accumulate good deeds; and especially those who have amassed negative karma by believing in heretical religions, will fall into hell after their death.

Yet instead of the above, if one were to believe in the correct teaching of 'Nam‑Myoho-Renge‑Kyo' and had accumulated meritorious deeds, then this 'Nam‑Myo ho‑ Renge‑ Kyo' would act as a ship to carry, not only one, but as many as a hundred or more stones, without sinking to the bottom of the ocean. In other words, the merits of the "Namu‑Butsu" are truly magnanimous and profound to this great degree, which signifies its vast power to prevent living beings from falling into hell.

Then there is yet another Buddhist parable in which the god of the heavens finds himself in complete stupefaction. According to this parable , it teaches that there is a practice among the non‑Buddhists of India where they are required make a sculpture of a heavenly god. For this sculpture, the entire head portion must be made of pure gold. One day, a man is struck with the notion to steal this golden head. However, no matter how hard he tried, he was unsuccessful. Then, one night, during his final attempt to steal his prize golden figure, he happened to chant the words "Namu Butsu." And to his amazement, he was able to successfully dislodge the golden head, and thus he had managed to steal it. The following morning, imagine the astonishment of everyone when they discovered that the heavenly god's golden head was missing! At once they inquired the heavenly god as to the reason its head was missing. Whereupon, one of the heavenly beings appeared and confessed that since the thief had spoken the words "Namu Butsu," he was so taken aback with surprise that he had simply lost the heart to protect it and had allowed it to be stolen.

As it is clear from this story, indeed, the merits of the "Namu Butsu" are truly great. Of course, this is only a parable from the Buddhist teachings, however, I wanted to illustrate to you a rather general description of the merits of the "Nam"

ON-FIVE-SEVEN-CHARACTERS

Throughout the Writings of the Daishonin which are His teachings, the five characters of Myoho‑Renge‑Kyo and the seven characters of Nam‑Myoho‑Renge‑Kyo are expounded as the One and Original Fundamental Great Law, the source of all Buddhist teachings, and, as the One Supreme Law, to be practiced by all living beings. Moreover, the five characters and the

seven characters contain identical significance at all times, and their distinctions are never explicitly stated. For this reason the two, the five characters ‑ seven characters, are one and inseparable; in other words, it should be properly understood to mean that the five characters become the seven characters. (textbook)

The phrase "Myoho‑ Renge‑Kyo" or sometimes the phrase "Nam‑Myoho ‑ Renge‑ Kyo" can be seen throughout the Daishonin's Writings. Yet as to their dissimilarities, the Daishonin makes reference to "the five characters of

Nam‑Myoho‑Renge‑Kyo" on several occasions in the Gosho, The True Object of Worship" (Shinpen p.654). This clearly demonstrates that the five ‑ seven characters are interchangeable in meaning, and thus, both are identical in significance.

Furthermore, it is also possible to observe passages from the Daishonin's guidance where He marks a clear distinction between the phrase

"Myoho‑Renge" and the word "Kyo." For example, in "The Entity of the Mystic Law" (Totaigisho), the Daishonin states:

This passage of commentary means that the supreme principle [that is the Mystic Law] was originally without a name. When the sage was observing the principle and assigning names to all things, he perceived that there is this

wonderful single Law [myoho] which simultaneousl possesses both cause and effect (renge), and he named it myo‑renge. This single Law that is Myo ‑renge encompasses within it all the phenomena comprising the Ten Worlds and the three thousand realms, and is lacking in none of them. Anyone who practices this Law will obtain the cause and the effect of Buddhahood simultaneously. (MW 7, p. 65 ‑ 66/ Shinpen 695)

In this treatise, the Daishonin names the single Law practiced by the True Buddha as "MyohoRenge," and the word "Kyo" is neither men‑

tioned nor included here. Whereas when the Entity of the Mystic Law of the Lotus Sutra is viewed from the most profound standpoint, the Daishonin frequently employs the five characters of Myo-ho‑Renge‑Kyo.

Although the phrase "Myoho‑ Renge‑ Kyo" is often expressed as "Nam‑Myoho‑Renge‑Kyo"and vice versa; yet there are instances when the Daishonin makes reference [to the two] to elucidate them in terms of the most fundamental and important principle of' kyochi myogo # (7) I will discuss this next.

I will cite a passage and explain the significance of the profound meaning where the Daishonin expounds the five characters as the object of the seven characters.cd

In the Gosho, "How Those Initially Aspiring to the Way Can Attain Buddhahood through the Lotus Sutra," the Daishonin states as follows:

When we revere Myoho‑renge‑kyo inherent in our own life as the object of worship, the Buddha nature within us is summoned forth and manifested by our chanting of Nam Myoho‑Renge; this is meant by "Buddha." (MW 6, p. 207/ Shinpenp. 1320) (textbook)

Here the Daishonin first begins by stating that we should "revere Myo-Renge-Kyo as the object of worship," and then, He specifies "the Buddha nature within us" as "Nam-Myoho-Renge-Kyo". Both are "inherent in our own life;" however, the Daishonin differentiates the two by stating that "Myoho-Renge-Kyo" represents the 'Object of worship' in other words, 'kyo' (object), while 'the Buddha nature to be enlightened (satoru). The last phrase "…..summoned forth and manifested…., this is meant by "Buddha" contains the profound significance (of the principle of kyochi myogo #(8) ) where it is summarized as "Although these are two, they are fuse into one in the Buddha's enlightenment," (MW 2, p.228/Shinpen p. 598)

This passage, must be taken as a definite declaration of the attainment of enlightenment by the True Buddha in the form of 'bonpu soku goku' (attaining enlightenment without changing one's form as a common mortal) .(textbook)

The above passage from "Earthly Desires Are Enlightenment" clearly expresses Nichiren Daishonin's attainment of Buddhahood as the True Buddha.

Furthermore, due to the Great Compassion and Great Mercy of the True Buddha, Nichiren Daishonin, His [compassionate] s irit was embodied and manifested as the O)tject of worship of Nam‑Myoho ‑Renge-Kyo. Since this object of worship and Myoho‑Renge‑Kyo within us living beings are totally united and the same, when we believe in this object of worship and chant Nam‑Myolio‑Renge‑Kyo, the Buddhahood we attain will also possess the exact same significance and meaning as in the abovementioned passage. (textbook)

The object of worship mentioned by the Daishonin, namely, the "Myoho-Renge-Kyo inherent in our life", and the "Myoho-Renge-Kyo within us, living beings" are one and the same. However, no matter what, we are common mortals, therefore, we are unable to properly summon and manifest the Myoho‑RengeKyo, inherent in our life by ourselves. Far from being able to do so, the very abundance of the three poisons of don, jin, chi (greed, avarice and delusion) ‑ which derive from our egotistic views and self‑centeredness, work directly against the spirit of Myoho within our life. Therefore, when we practice and take faith in the object of worship of Myoho ‑ Renge‑ Kyo, the embodiment of the spirit of the Great Compassion and the Great Mercy of Nichiren Daishonin, the True Buddha of the infinite past of kuon, we are able to attain the exact same state of Buddhahood as the True Buddha.

Hence, as the Daishonin expounds, 'When we revere Myoho‑Renge‑Kyo inherent in our own life as the object of worship, the Buddha nature within us is summoned forth and manifested by our chanting of Nam‑Myoho‑Renge‑Kyo; this is meant by "Buddha," this passage means that when we have faith in the Gohonzon and practice correctly, we are granted the same benefits as those of the Gohonzon.

Now regarding the preceding passage on the five ‑ seven characters, it is self‑evident that the Daishonin is expounding the two laws of 'kyochi'. That is to say, "Myoho‑Renge-Kyo inherent in our own life" is the object of worship of our faith and practice becomes more apparent upon reading the subsequent phrase, "revere as the object of worship." (textbook)

The 'kyo' from the above‑mentioned phrase 'the object of worship of our faith and practice' signifies a line of demarcation or a border where our [spiritual] heart faces and meets [the objective] reality.

When we look at an object, this object itself becomes the object of our attention, thus becoming our reality. When we see with our eyes, the object becomes a visual reality to us. Besides this, there are various other realities which can be experienced with the use of our nose, ears, tongue and with our physical body. In this way, different objects become our focus of attention and allow us to perceive things in our daily life.

However, when it indicates the attainment of enlightenment in Buddhism, "Myoho‑RengeKyo inherent in our own life" should be the only object of worship, since it has been clearly stated "revere as the object of worship."

The next phrase "the Buddha nature within us, Nam‑Myoho‑Renge‑Kyo," indicates "wisdom" (chi), and "summoned forth and manifested," means "kyochi myogo" or the 'harmonious fusion of oneself with the Gohonzon.' The last sentence, "This is meant by "Buddha," signifies the doctrine of "Sokushin Jobutsu or 'attaining Buddhahood without changing one's form as a common mortal.' It becomes clear that in this passage, "Myoho ‑Renge‑Kyo" indicates 'object' and "Nam‑Myoho‑ RengeKyo" equals'wisdom.' (textbook)

As I mentioned earlier, there are no marked distinctions drawn between the phrases "Myoho‑Renge‑Kyo" and "Nam‑MyohoRenge‑Kyo" in most of the writings in the Gosho. The only exception being when doctrine of 'object and wisdom' (kyocbi) is expounded from the standpoint of the True Buddha attaining Buddhahood without discarding His life as a common mortal. Then a very dear line is made between "Myoho ‑ Renge‑Kyo," the object of worship which we revere, and "NamMyoho‑ Renge‑Kyo," the [subjective] wisdom [to realize that truth].

Moreover in the Gosho, "Earthly Desires Are Enlightenment" (Shijo Kingo Dono Gohenji), the Daishonin expounds:

Although these are two, they are fused into one in the Buddha's enlightenment. (MW 2, p.

As stated in this passage, this reality and wisdom are by nature two separate elements, yet inseparable. They are harmoniously fused as one, but are fundamentally two. On this basis, the two elements ‑ the reality (kyo) of MyohoRenge‑Kyo and the wisdom (chi) of NamMyoho‑Renge‑Kyo ‑ are fused into one, and inseparable. Therefore, the two are one and the same. (textbook)

The subjective wisdom [to realize the truth based on one's faith] illuminates the objective reality [the Gohonzon]; then, in turn, in an instant, the objective reality fuses with our subjective wisdom. When the fusion of the objective reality and the subjective wisdom takes place, this fusion becomes the source of

enlightenment (satori). Therefore if we must divide the two, they are represented by the two elements of object and wisdom. However, from the standpoint of the true entity of the Buddha of Infinitely Perfect Wisdom (Jijyuyu Hoshin Nyorai ), the two are fused into one.

I will cite a passage from another Gosho, "Admonitions against Slander" (Soya Dono one in the Buddha's enlightenment. (MW Gohenji).

Thus when we observe our own physical body in the fight of the Mystic Law (Myoho), we become aware of our own body as an entity endowed with all the mysterious phenomena in the universe. However, in order to reach this profound realization, one must believe in and chant Nam‑Myoho‑Renge‑Kyo. This is essential; for without it, it is impossible to awaken to this truth.

Furthermore, because these two elements of reality and wisdom are separate, yet fused into one, the five ‑ seven characters mentioned in the various Goshos are not marked with any specific differences between them, and are often delegated identical significance. (textbook)

For this reason, the five , seven characters mentioned in the various Goshos inherently embrace the meaning of "the two elements of reality and wisdom," and besides, since these two are inseparable, it is possible to assume Myoho‑Renge‑Kyo and Nam‑Myoho‑Renge-Kyo possess equivalent significance. Based on this, the Daishonin reveals the true entity of the Law of the possession of Nichiren Daishonin in all of His Goshos.

It is important to believe that' this Attainment of Buddhahood without changing one's form as a common mortal through the harmonious fusion of the objective world and the subjective wisdom' is embodied and manifested as the lifetime behavior and the Inner Enlightenment of Nichiren Daishonin, the True Buddha of the Buddhism of Harvest, who encountered all four major persecutions and countless minor obstacles, as well as being nearly beheaded at Tatsunokuchi where He discards His transient figure to reveal His true identity (hosshaku kenpon ). Only after this, did the Daishonin inscribe the Great Mandala Gohonzon, the ultimate state of harmonious fusion of reality and wisdom. (textbook)

This passage illustrates just how difficult it is to profoundly grasp the essence of the Lotus Sutra, attain enlightenment, and make an advent as a Buddha. Moreover, on our path to practice and believe in the teachings of the Daishonin, we must truly understand that Nam‑Myoho‑ Renge‑ Kyo does not exist apart from the Entity of the Daishonin.

In the event when the True Buddha (the Daishonin) makes His advent, the entrustment [of the Law], as the most important verity in Buddhism, must also definitely exist within [the framework of] an orderly sequence of proclamations as stated in the sutra. In the chapters immediately following the "Ken Hoto

(I1th) chapter" which I mentioned earlier, the most serious and gravest contents are preached. For example, there is a pronouncement similar to this: "You must preach the Law at the cost of your life." In the next chapter, the "Kanji (13th)" enumerates the different types of persecutions one will encounter in propagating the Lotus Sutra in the Latter Day of the Law. The person who reads, embraces, and lives each sentence and every phrase as set forth in the Lotus Sutra is, indeed, 'the true votary of the Lotus Sutra.' And seen from this perspective, the Daishonin's lifetime teaching to lead all living beings to salvation is the true manifestation of the behavior exemplifying the person who has read, and lived all the predictions set forth in the Lotus Sutra in this latter day.

From here, it leads to the execution attempt at Tatsunokuchi where it culminates in [the Daishonin's] "Hosshaku Kenpon.#(8) As the guidance from the Gosho, "Letter to Gijo‑bo," states: "In propagating these five characters of Myoho‑Renge‑Kyo, one should be willing to give up his life." (MW 2, p. 36/Shinpen p. 669) The Daishonin's behavior from this point on is truly one of "willing to give up his life at an cost."

Defeated in the Daishonin's challenge to bring about rain, the eminent priest Ryokan of Gokurakuji temple appealed to the influential figures of the Kamakura government. One of the officials, Hei no Saemon, readily believed [the false charges brought against the Daishonin by] Ryokan, and together with several armed swordsmen, he attacked the Matsubagaya hermitage where the Daishonin was staying. After arresting the Daishonin, Hei no Saemon took Him late that night to the execution grounds at Tatsunokuchi. Just as the executioner was about to behead the Daishonin, a giant, brilliant object shot across the sky from the direction of Enoshima Island, frightening the men and making it impossible for them to carry out the execution. This incident carries an extremely mysterious importance.

The Daishonin Himself states:

On the twelfth day of the ninth month of last year, between the hours of the Rat and the Ox (11:00 p.m. to 3:00 a.m.), this person named Nichiren was beheaded. (MW 2, p. 177/ Shinpen p. 563)

The meaning of the words "was beheaded" implies Nichiren had his head cut off and died.

The Daishonin continues:

It is his soul that has come to this island of Sado and, in the second month of the following year, snowbound, is writing this to send to his close followers. The description of the evil age in the Kanji chapter seems terrifying, but because I have dedicated myself to the True Law, 1, Nichiren, have nothing to be terrified about. (Ibid)

Here it means that it is His soul which has reached Sado, and in the snow, is writing this letter, "The Opening of the Eyes," to be sent to His disciples.

I have just returned from attending a funeral held yesterday at Hyuga, in Kyushu. A scholar named Ankokuin Nichiko was once exiled to this place in Hyuga called Sadohara. This person was known as "A Dictionary on the Goshos" for his intensive and comprehensive studies and researches on the Daishonin's writings. He is also renowned for his annotation titled "Rokunai Keimo." In explaining the [above‑mentioned] passage from "The Opening of the Eyes," Nichiko asserts that the word "soul" should be taken literally to mean "an apparition or a ghost." He claims that since the letter happened to be from a " ghost," even for the disciples, this would be "terrifying," and indeed, he supposes it was "terrifying" as it is stated in the Gosho. However, since the letter was intended for the closest disciples of the Daishonin of many years, despite being written by a 'ghost spirit,' after giving it a second thought, they would not have been overly 'terrified.' This is his explanation. This explanation is completely wrong.

The phrase, "... seems terrifying, but ... (omission) ... have nothing to be terrified about," is made in reference to the great persecutions which will definitely occur in the frightening evil and defiled age of the latter day. This is based on the passage from the sutra which preaches the forbearance of all difficulties with the spirit of 'Gafuai shinmyo Tansbaku mujodo' or in English, 'We care nothing for our bodies or our lives but are anxious only for the unsurpassed way." Conversely, being a genuine practitioner of the spirit of " gafuai shinmyo", one need not be terrified of any great obstacles which are bound to arise. Rephrasing this, living in a terrifyingly evil age where great persecutions abound, it is only natural to feel threatened and fearful; however, since one does not begrudge losing one's life, there is really nothing to fear. And on this basis, the Daishonin writes that Nichiren was beheaded for the sake of the "Lotus Sutra," and that His soul had arrived in Sado. This soul [after discarding the transient figure to reveal the true identity] is the soul of the Original True Buddha of the infinite past of kuon. This is the orthodox interpretation of the teaching which has been transmitted through the ages [in Nichiren Shoshu], and is the correct way to read this passage. The Daishonin preaches:

When we revere Myoho‑Renge‑Kyo inherent in our own life as the object of worship, the Buddha nature within us is summoned forth and manifested by our chanting of Nam‑ Myoho ‑Renge‑ Kyo; this is meant by "Buddha." (MW 6, p. 207/ Shinpen p. 1320)

As the guidance in this passage states, after accomplishing the ultimate state of kyochi myogo, based on the supreme practice of Myoho‑ Renge‑Kyo, and only after arriving on the island of Sado did the Daishonin inscribe, for the very first time, the Great Mandala, the True Object of Worship, which was founded e

on His great compassionate life‑condition as the True Buddha.

Also in this respect, it is essential to sincerely believe in the Dai‑Gohonzon, the true purpose of the Daishonin's advent, as our basic foundation of faith and practice.

To disregard the practice of faith in this Object of Worship, the Gohonzon, and simply revering Myoho‑Renge‑Kyo inherent in our own life as the object of worship indicates one still possesses the life conditions of 'gaken gayoku' arbitrary, egotistical judgement and attachment to selfish desires)

characteristic of the seventh level of consciousness and the negative hindrances of the impurities Myoho‑Renge‑Kyo stored in the eighth consciousness. As a result, misfortune and negative karma will accumulate, definitely preventing one from attaining Buddhahood without changing one's form as a common mortal . For this very reason, it is absolutely pertinent to select the most supreme and correct object of worship and single‑mindedly

carry out the practice of faith. (textbook)

The Daishonin's guidance regarding this is:

Although these are two, they are fused into one in the Buddha's enlightenment. (MW 2, p. 228/ Shinpen p. 598)

The meaning behind this passage is that no matter how intellectually endowed one may be or how talented one may be, after all, one is merely a common mortal living in the world filled with the three poisons #(9) which pollute the Latter Day of the Law. Once one severs [the connection with) the correct object of worship, it will be impossible to attain the merit of Buddhahood which spans throughout the three existences of past, present and future.

As it is plainly visible from the existence of the distorted interpretation regarding the teaching of revering the object of worship inherent in our own life, where only one phrase "Myoho-Renge-Kyo" inherent in our own life is taken out of context and interpreted literally on the level of understanding of a mere mortal being, this will surely result in going directly against the Gohonzon and forgetting to chant Daimoku. From the standpoint of faith, this will definitely manifest itself in the form of incorrect practice and wrong behavior.

Next, on account of what principle did this Myoho-Renge-Kyo (Nam-Myoho-Kyo) make its appearance to emancipate all living beings from ignorance and suffering in this defiled and evil-filled Latter Day of the Law? The answer lies in our reverence of the most important verity in Buddhism, a matter of grave significance, called "Fuzoku" or the transmission of the Law. (textbook)

The reason Myoho-Renge-Kyo makes an appearance in the Latter Day of the Law is attributed to the foremost, important doctrine of fuzoku, 'the transferal or the transmission of the Law.' That is to say, everything in Buddhism has been handed down and transmitted in strict accordance with this principle of 'transferral.'

The fact that Kasho #(10), Anan and other disciples [of Shakyamuni] first began by spreading the Hinayana teachings during the Former Day of the Law (Shobo), and in the next five hundred to one thousand years, Memyo and Ryuju appeared to preach the provisional Mahayana teachings, all this is governed by the principle of fazoku, and have been carried out in strict accordance with the [correct order ofl transmission of the Law.

The following is a concise description of this t transmission [of the Law].'

The ultimate important significance regarding transmittance exists in the Honmon teaching of the Lotus Sutra. They are the specific transmission, or betsu fazoku) of the Jinriki (21st) chapter and the general transmission or so fuzoku) of the Zokurui (22nd) chapter. The specific transmission is [the entrustment of the Law] solely to the Bodhisattvas of the Earth who make their appearance in the Yujutsu (15th) chapter, while the general transmission refers to the impartial transmission of the Law to all the bodhisattvas who gathered [at the Eagle Peak], including those of the provisional teachings or shakke) and those of the other worlds or (taho) as well as all the Bodhisattvas of the Earth. (textbook)

The jinriki and the Zokurui chapters refer to the last two chapters of the eight chapters of the Honmon teaching of the Lotus Sutra which reveal the transmission of the Law in entirety. These eight chapters of the Honmon teaching of the Lotus Sutra are the following: Juji Yujutsu (15th) "Emerging from the Earth," Nyorai Juryo (1 6th) "The Life Span of the Thus Come One [Tathagata], "Funbetsu Kudoku (17th) "Distinction of Benefits," Zuiki Kudoku (18th) "The Benefits of Joyful Acceptance," Hosshi Kudoku (19th) "The Benefits of the Teacher of the Law," Jofukyo Bosatsu (20th) "The Bodhisattva Never Disparaging [Fukyol," and the last two, Nyorai Jinriki (2 1 st) "The Supernatural Powers of the Thus Come One [Tathagata]" and Zokurui (22nd) "Entrustment."

Within these eight chapters of the Honmon teaching, the first transferral takes place in the Jinriki chapter, followed by another transferral in the Zokurui chapter. The transfer [of the essence] of the Law in the Jinriki chapter is called the betsu fuzoku, and the second one in the Zokurui chapter is known as the so fuzoku.

As mentioned above, betsu fuzoku, or the specific transmission, is the exclusive entrustment [of the essence of the Lotus Sutra] made specifically to the Bodhisattvas of the Earth who appeared in the Yujutsu chapter. The general transfer, on the other hand, is the impartial transfer of the Law to all the bodhisattvas present which makes it a more overall, surface transmission.

Consequently, only the Bodhisattvas of the Earth are entrusted with the complete transmittance of both the specific and the general, and in particular, Bodhisattva jogyo alone is the sole recipient of the essence of the Lotus Sutra. (textbook).

The entity of the Law of the specific transmission is called the Transmission of the Essence (or ketchou fuzoku) which are stated as the four phrases of essential items to be transferred, beginning with the transferral of "the essence of all the laws of the Buddha..." (Kaiketsu p. 581) (textbook)

Regarding this matter, at the Grand Ceremony of the Airing of the Sacred Treasures held this spring, I made references to "the essence of all the laws of the Buddha..." during my sermon on the specific transmission under the section on the Jinriki chapter which can be found in the monthly publication, Dai‑Nichiren, issued in May of this year (1996).

The four phrases of essential items to be transferred are ‑ 1) the essence of all the laws of the Buddha, 2) all the invincible mystic powers of the Buddha, 3) all the secret storehouses of the Buddha, and 4) all the profound practices of the Buddha. It was these four enumerated items which were entrusted to the Bodhisattvas of the Earth.

Generally speaking, the general transmission is also referred to as 'ikkyo fuzoku' ), the transferal of the One Sutra [the Lotus Sutra] which centers upon the entrustment of the Lotus Sutra, excluding its core of the four essential items; and moreover, it is the comprehensive transmission of all the teachings (issai kyo) which have their origin in the Lotus Sutra, as well as all the teachings which are stored in the Sutra. (textbook)

The general transmission which took place in the Zokurui or Entrustment chapter indicates the impartial transmission of the ikkyo (the One Sutra), with the singular exception of the transferal of the essence of the Sutra entrusted [solely to the Bodhisattvas of the Earth] in the specific transmission. And the ikkyo mentioned here is the Lotus Sutra. In other words, Shakyamuni entrusted the Lotus Sutra [excluding its essence], the ultimate conclusion to his lifetime teachings to lead all mankind to attain enlightenment.

Hence, the phrase 'which centers upon the entrustment of the Lotus Sutra, excluding its core four essential items; and moreover, it is the comprehensive transmission of all the teachings which have their origin in the Lotus Sutra, as well as all the teachings which are stored in the Sutra,' imports the following meaning ‑ although all sutras purport their respective teachings of importance, yet all the teachings derive from the one fundamental sutra. It begins with this fundamental teaching, and it returns to this one fundamental teaching. The sutra which forms the source of all teachings is the Lotus Sutra. Therefore, all the teachings originate from the Lotus Sutra, and are stored in the Lotus Sutra. Hence, the transferral of all the teachings with the Lotus Sutra as the core is known as ikkyo fuzoku.

After (the revelation of) the transferal of the One Sutra (One Vehicle), the Buddhist scholars and teachers appeared in this world during the two thousand years of the Former and Middle Days of the Law to spread the teachings of Hinayana, the provisional Mahayana as well as the Shakumon teaching; each one preached Buddhism in part in a manner befitting and most appropriate to the respective ages, in the form of obyo yoyaku or a physician prescribes medicine according to the particular ailment he is treating) to guide all people to the correct path of enlightenment. (textbook)

Kasho, Anan and other disciples [only] spread Hinayana Buddhism, while Memyo, Ryuju and others propagated the provisional Mahayana teaching; T'ien‑fai, Dengyo and others preached only the Shakumon teaching; each one spreading the teachings they had received by strictly observing the Heritage of the general transmission (Sofuzoku ). This is to say, [Buddhism must be unfolded] in accordance with the general entrustment of the Law in the Zokurui (22nd) chapter subsequent to the Jinriki (21st), where Hinayana Buddhism and the provisional Mahayana Buddhism, both originating from the Lotus Sutra, were entrusted to these Buddhist scholars and teachers for them to spread in the name of this spirit [of transmission].

Since all teachings, without a single exception, originate from the Lotus Sutra, [these Buddhist scholars and teachers] upon receiving the transmission of the various respective teachings, make their appearance at the proper time to correctly spread the Law. These [teachers] alone are the true and original disciples of the Buddha, earning the title 'the four ranks of scholars.# (11)

For this reason, Bodhisattva Ryuju is said to have written his one hundred‑scroll treatise entitled Daichido Ron #(12), an extensive commentary on Mahayana Buddhism, based on account of "his receiving the transferal of the Makabannya Haramitsu Sutra #(13) which originated from the Lotus Sutra." Although Ryuju's Daichido Ron conforms with the teachings of the Hannya Sutra which is pre-dominant. This accords precisely with the teachings of the Daishonin which clearly postulate that (the Nannya Sutra) has its source in the Lotus Sutra, and this (fact) is mentioned in two places.

During the one thousand years of the Former lastly, there was Honen, the Nembutsu priest. Day of the Law (Shoho) and the next thousand years of the Middle Day of the Law (Zoho), in line with 'granting medicine that suits the illness'(obyo yoyaku), various teachers appeared in this world to preach the provisional and pre-Lotus Sutra teachings. This was followed by Nangaku # (14), T'ien‑t'ai, Miao‑lo, Dengyo and others who made their advent to propagate the Shakumon teaching of the the Lotus Sutra. This all begins with their entrustment of the One Sutra (ikkyo), and this shows the proper and correct course which True Buddhism has been propagated during the Former and re, Middle Days of the Law.

There were, nevertheless, those who completely ignored this principle of the transferal of the One Sutra, and proceeded to propagate the Law based arbitrarily on their own personal inclination. These priests such as Zemmui Sanzo, Kongochi Sanzo #(15) and Kobo Daishi #(16) of the Shingon sect while others like the Bodhidharma #(17) of the Zen sect preaching the Ryoga Sutra #(18), suddenly started talking of having attained soku shin jobutsu. And lastly, there was Hoen, the Nembutsu priest. All these priests did not receive the true entrustment (of the Law).

Only those entrusted with the true transferal from the Buddha, and only when they propagate the Law correctly and honestly in a manner befitting each of those ages, are they considered to be true Buddhists, earning the title the "four ranks of scholars". Those priests and their ilk without receiving the genuine transmission from the Buddha have caused mistaken kinds of Buddhism to appear by their preaching the wrong teachings based arbitrarily on their personal inclination. Therefore, this matter of entrustment (fuzoku) should not be taken lightly, for it contains a very weighty significance.

The age of the Latter Day of the Law (Mappo) is the proper time for ketchou, the essence of the Great Law, to make its appearance by the Bodhisattvas of the Earth.

The transferral of the essence of the Great Law (ketchou fuzoku) was indistinctly taught by the two Great Teachers, T'ien‑tai and Miao-lo, [but they could not reveal it], saying only as far as that it is Myoho‑Renge‑Kyo, the core of the Honmon‑Shakumon teachings of Shakyamuni and that it is the intent, title, entity, quality, function of the sutra. The reason [they did not reveal it] is that they were not entrusted with the mission of expounding the entity of the essence of the Great Law, and thus, were not permitted to crack open and

elucidate on the original intent. (textbook)

The Great Teachers T'ien‑t'ai, Miao‑lo and Dengyo expounded [the supremacy of the Lotus Sutra] teachings in such major works as "Profound Meaning of the Lotus Sutra" (Hokke Gengi) and "Words and Phrases of the Lotus Sutra"(Hokke Mongu) only because Shakyamuni entrusted them with the [general] transferral of the One Sutra which enabled them to receive in entirety the Lotus Sutra of Buddhism of the Sowing. On the entrustment of the essence of the Great Law, Miao‑lo also revealed that it was Myoho‑ Renge‑ Kyo; however, as to the actual content of the ketchou fuzoku of this Myoho ‑Renge‑Kyo, he himself was unable to reveal it since he had not received the true transmission. For the same reason, T'ien‑t'ai, [unable to openly expound the essence], instead wrote an analysis on the meaning of Shakyamuni's Lotus Sutra in his ten‑fascicle commentary titled, Hokke Gengi.

The Great Teachers Tien‑t'ai, Miao‑lo and Dengyo had made painstaking effort to preserve truthfully and correctly (the way of) the teachings expounded by Shakyamuni. Likewise, the Daishonin made His advent in the Latter Day, and from the perspective of [One who had received] the true entrustment, while continuing to faithfully and strictly observe on numerous occasions all the procedures and formalities in accordance with Shakyamuni's Buddhism to correctly propagate the Law, He established the Three Great Secret Laws as the essential teaching for the Latter Day of the Law as the True Buddha of the True Cause at the level of myoji‑soku of kuon ganjo.# (19) Henceforth, the lifetime teachings of Shakyamuni in entirety then becomes a preface to the Daishonin's teaching concealed in the depths of the passages.

Next,

The Daishonin, [viewed from the transient identity] is 'the reincarnation of Bodhisattva Jogyo,' and [revealing His true identity] He makes His advent as the Original True Buddha of Inner Enlightenment of the remotest past of kuon, all the while, commanding an excellent and exhaustive knowledge of all the teachings of T'ien‑t'ai, Miao‑lo and Dengyo, He reveals the ultimate One Law hidden in the depths of the juryo chapter of the Lotus Sutra of the Buddhism of the Sowing of the True Cause from the time without beginning (kuon ganjo).

First, the Daishonin has indicated the significance of the Heritage of the Law (fuzoku) in several places, however, I will mention one paragraph in particular.

Essentially, the bodhisattvas of the theoretical teaching and the bodhisattvas of the other worlds were not qualified to inherit Nam‑Myoho‑Renge‑Kyo, the heart of the juryo chapter, which only Nichiren has realized. At the dawn of the Latter Day evil' people who slander the Law would fill the land, and so the Buddha

rejected their pledge and instead summoned the Bodhisattvas of the Earth. He entrusted Narn‑Myoho‑Renge‑Kyo [the five characters] to them for the salvation of all mankind. (MW 1, p. 73/Shinpen p. 657)

As this passage states regarding transferal, this Myoho‑Renge‑Kyo is different from that of the Buddhism of the Harvest of the Lotus Sutra of the Shakumon teaching which concludes Shakyamuni's fifty years of lifetime teaching; and with this Entity of the Law, Myoho-Renge‑Kyo, the founder Daishonin established the Three Great Secret Laws which was the heart of His teachings and the Way to guide all mankind to enlightenment.

(textbook)

This passage describes the 'transmission of the Inner Realization of the Juryo chapter.' Actually, the 'juryo Chapter of my Inner Realization' mentioned here is in reference to the Juryo Chapter of the True Cause (honnin myo ) where [the meaning] is hidden in the depths of the passages one level deeper than the Juryo chapter that Shakyamuni taught. And as the result of [the revelation ofl this 'Juryo chapter of my Inner Enlightenment,' all the phrases and passages can be understood very well when seen from the [theoretical] significance of the True Buddha of the stage of myoji‑soku (honnin myo).

Consequently, when the passage "Ga jitsu Jobutsu irai. Muryo muhen . Hyaku sen man oku. Nayuta ko. Hi nyo gohyaku sen man oku." (Since I actually attained Buddhahood, the number of kalpas that have passed is an immeasurable hundreds, thousands, ten thousands, millions, trillion nayuta aeons.) (Kaiketsu p. 496) is read from the standpoint of the Juryo chapter of attaining Buddhism of the Harvest during one's lifetime(zaise daccbaku or), that is to say, from the surface meaning, it reveals that I, which is Shakyamuni Buddha, attained enlightenment in the remotest past of five hundred thousand aeons ago as the Buddha who advanced to the state of limitless joy through accumulated practice(obutsu shojin no jiju yu hoshin Nyorai). This, then, is the surface reading of the meaning of the juryo chapter. As opposed to this, in what form does the Buddha appear in the Juryo chapter of Buddhism of Sowing in the Latter Day? The answer is [as the Buddha] at the stage of myoji‑soku of True Cause from the most fundamental past of kuon ganjo, the time without beginning. What substantiates this stage of myoji‑soku is, none other than, the Inner Realization of the Daishonin's which is concealed in the depths of the passages. And this is the explanation based on the viewpoint of Nichiren Daishonin's Buddhism.

If we analyze this Entity of the Law, the two thousand or so characters of this 'Juryo chapter of my Inner Realization' reveal the significance (gi) of the True Cause hidden in the depths of the passages, then the Entity of the Law revealed in these passages must be the five characters of Myoho‑Renge‑Kyo of the stage of myoji‑soku of the True Cause, the heart and essence of the Juryo chapter. For this very reason, the Daishonin refers to the five characters of Myoho‑Renge‑Kyo as the heart of the Juryo chapter. Furthermore, at the very beginning of the above‑mentioned Gosho passage from The True Object of Worship, [the Daishonin states] "...were not qualified to inherit Nam‑Myoho ‑Renge ‑Kyo, the heart of the Juryo chapter, which only Nichiren has realized," since the entire two thousand some characters of the 'Juryo chapter of my Inner Realization' is where the fundamental attainment of the Way [shinri] is revealed, it follows that the ultimate Entity of the Law revealed is MyohoRenge‑Kyo, the heart of the Juryo chapter which was not entrusted to the bodhisattvas of the Shakumon teaching and the bodhisattvas of the other worlds, but to the Bodhisattvas of the Earth.

When the teaching of the five ‑ seven characters of Myoho is expounded from this perspective, first of all, the differences between the Buddhism of the Sowing and the Buddhism of the Harvest become clear. Next, regarding the three kinds of practice of the Lotus Sutra: the comprehensive(ko), the abbreviated(ryaku) and the essential (yo),# (20) the reason the essential practice(yoho) is of the primary importance is mentioned, and finally, from among [the three meanings of the Lotus Sutra] the passages(mon), its significance (gi) and the intent(i) of the sutra, it is the intent of the Lotus Sutra which is expounded. (textbook)

The same Myoho‑Renge‑Kyo, in light of the three phases of sowing, maturing and harvesting of the process to lead mankind to Buddhahood, when it is the Juryo chapter pre‑ached by Shakyamuni becomes the Myoho‑Renge‑Kyo of the Buddhism of the Harvest of the surface meaning of the passages; while the Juryo chapter preached by the Daishonin becomes the Myoho‑Renge‑Kyo of the Buddhism of the Sowing concealed in the depths of the passages. Moreover, this Myoho‑Renge‑Kyo of the Buddhism of the Sowing hidden in the depths of the passages, viewed from the standpoint of the three kinds of practice: the comprehensive, abbreviated and essential also encompasses the significance of the abbreviated practice of accepting and protecting the Hoben and Juryo chapters 'bundled together,' so it is the MyohoRenge‑Kyo of the most fundamental and the most important essential practice(yoho), the

'pivotal key' to attain the Supreme Way. Still more, the entire one section of [the Lotus Sutra] returns to the source, that is to say, is dedicated to the meaning hidden in the depths of the passages, which is the true intent (i) of the Lotus Sutra, as opposed to the surface meaning of the passages(mon) and what is signified(gi) in the passages. And from this viewpoint, it is the Myoho‑Renge‑Kyo of the intent(i), in other words, the ultimate reality or truth(hanjin) hidden in the depths of the passages which the Daishonin teaches as His Myoho‑Renge‑Kyo. Herein lies the reason for the establishment of the Three Great Secret Laws.

In the light of the Daishonin's teachings to lead all people to salvation, He appears in this world as the True Buddha of the Latter Day, inscribes the Nam‑Myoho‑Renge‑Kyo of Kuon ganjo as the true object of worship of the Honmon teaching, and endows this Object of Worship with the Three Great Secret Laws. Therefore, the five ‑ seven characters of Nam‑Myoho-Renge‑Kyo exists as the Entity of the Law of the Object of Worship from the eternally infinite past of kuon where the Three Great Secret Laws originate, and was manifested by the Daishonin, the True Buddha in the Latter Day of the Law.

The terms 'Shaka Nyoral 'and 'Shakuson' mentioned in the Gosho, are made in reference to the honorable titles of the appropriate Buddhas who advance through the various stages of teachings from the Hinayana to the Mahayana, from the provisional to the true teaching (jikkyo), and finally culminating in the Shakumon and Honmon teaching of the Lotus Sutra.

After the Daishonin discarded the transient figure and revealed His true identity(hosshaka kempon) as the True Buddha, the MyohoRenge‑Kyo He expounded as His 'soul' from the time without beginning(kuon,kanjo) contains the profound revelation that He, Nichiren Daishonin, is the Buddha of kuon ganjo who appears in the Latter Day of the Law. It is for this reason that the Daishonin became enlightened to the Law in the form of a common mortal at the stage of myoji‑soku who is eternally here throughout the three existences (sanze joju) so as to guide all mankind to enlightenment.

There is an extremely important significance in the teachings taught by Shakyamuni Buddha, nevertheless, the source of all his teachings is completely embodied in the Myoho‑Renge-Kyo of the Three Great Secret Laws which the Daishonin established. And it is from this [One Sutra] that the Buddhism of Shakyamuni's lifetime teaching to lead all people to enlightenment began.

With this, I conclude my sermon today.

This concludes the series on 'Nam And Five ‑Seven Characters' by the High Priest Nikken Shonin.

I Joraku Gajo = literally means 'true self, eternity, purity and happiness.' They signify the four virtues of the Buddha's life. For further reference, see A Dictionary of Buddhist Terms and Concepts ‑ Four bodhisattvas ‑ on page 115.

2 Gojoku Ranman = Gojoku: The five impurities are listed in the Hoben chapter of the Lotus Sutra. These five defilements are of the age, of desire, of the people, of thought and of life itself. Ranman = literally means 'in full bloom.'

3 The three phases = sowing, maturing and harvesting.

4 In Nichiren Shoshu the four powers are ‑ the power of the Buddha, the power of the Law, the power of faith and the power of practice. The interaction of the four powers of the Mystic Law enables one to have his prayers answered and attain Buddhahood. (Ref. A Dictionary of Buddhist Terms and Concepts.)

5 Shiben = the four kinds of unhindered speech of the Buddha and Bodhisattva: (1) ho‑muge ‑thorough knowledge and command of words and sentences explaining the Law; (2)gi‑muge ‑thorough knowledge of the meanings of the teachings; (3)ii‑muge ‑ absence of impediment in communicating in various dialects; (4) gyozetsu‑muge absence of impediment in preaching to people in accordance with their propensities.

6 Hatton = the eight tones of a Buddha's voice ‑beautiful, flexible, harmonious, respect‑producing, not efferminate (i.e. manly), unerring, deep and resonant.

7 kyochi myogo = harmonious fusion of environment as the object and wisdom as the subject. Fusing your life with the Gohonzon to activate the life of the Gohonzon within you, bringing out your own enlightenment.

8 Hosshaku Kenpon = to discard a transient figure and reveal a true identity.

9 the three poisons= greed, anger and delusion. The fundamental evils inherent in life which give rise to human suffering.

10 Kasho, Anan, Memyo, Ryuju, etc: Four of the twenty‑four successors who inherited the lineage of Shakyamuni's Buddhism and propagated it in the Former Day of the Law.

11 Four ranks of scholars: Buddhists who embrace and propagated Buddhism after Shakyamuni s death, as well as those whom people can rely upon. (MW Vol 3, p. 295)

12 Daichido Ron: "Treatise on the Sutra of the Perfection of Wisdom." One of Ryuju's major works, often abbreviated as Dai Ron.

13 Makahannya Hararnitsu Sutra: "Sutra of the Perfection of Great Wisdom." Another name ‑ Hannya or Wisdom Sutra.

14 Nangaku: (Ch ‑ Nan‑yueh) T'ien‑t'ai's teacher.

15 Kongochi Sanzo: (Skt‑Vajrabodhi) A translator and scholar of the esoteric teaching. His Chinese name is Chin‑kang‑chih.

16 Kobo Daishi: The posthumous name of Kukai, the founder of the Shingon sect in Japan.

17 Bodhidharma: The founder of Zen (Chinese Ch'an) Buddhism in China.

18 Ryoga Sutra: A later Mahayana sutra on the eighth consciousness (alaya‑consciousness) and the inherent potential for Buddhahood.

19 In the original Japanese, Kuon tosbo honnin myoji: Lit. translation: kuon ‑ the remotest past; tosbo ‑ at the very beginning; honnin True Cause; myoji ‑ the stage at which one hears the name (myo) of the truth and/or reads the words (ji) of the sutras and thereby understands intellectually that he has the Buddha nature. A more liberal translation of the phrase is used here.

20 Ko, ryaku, yo: The comprehensive practice to embrace, read, recite, take delight in and protect all the eight volumes and twenty-eight chapters of the Lotus Sutra. The abbreviated practice ‑ to receive and protect the Hoben and juryo chapters. The essential practice ‑ to chant the daimoku, and protect those who do so. (Ref MW Vol 3, p. 9)