Adapted from compilation of gosho lectures by sensei that :
Learning from the Gosho: The Hope-filled Writings Of Nichiren Daishonin
Very interesting lecture....Sensei spoke about many things.
You all might have read it....
SGI President Ikeda's Study Lecture Series
Learning from the Gosho: The Hope-filled Writings
Of Nichiren Daishonin
[4] "Hell Is the Land of Tranquil Light"
A Buddha in Both Life and Death—Attaining Buddhahood in One's
Present Form Means Savoring Joy in Both Life and Death
I have received your offering of various articles. Nothing would please me more than to know that you have communicated with the late Ueno [your husband Nanjo Hyoe Shichiro], but I know that that is impossible. Unless it was in a dream, it is unlikely that you have seen him. Unless it was an illusion, how could you have seen him? Surely your late husband is in the pure land of EaglePeak, listening and watching over this saha world day and night. You, his wife, and your children have only mortal senses, so you cannot see or hear him, but be assured that you will eventually be reunited [in the pure land of Eagle Peak].
The men with whom you have exchanged marriage vows over the course of all your previous lifetimes must outnumber even the grains of sand in the ocean. Your vows this time, however, were ones made with your true husband. The reason is that it was due to his encouragement that you became a practitioner of the Lotus Sutra. Thus you should revere him as a Buddha. When he was alive, he was a Buddha in life, and now he is a Buddha in death. He is a Buddha in both life and death. This is what is meant by that most important doctrine called attaining Buddhahood in one's present form. The fourth volume of the Lotus Sutra states, "If one can uphold this [sutra], one will be upholding the Buddha's body."
Neither the pure land nor hell exists outside oneself; both lie only within one's own heart. Awakened to this, one is called a Buddha; deluded about it, one is called an ordinary person. The Lotus Sutra reveals this truth, and one who embraces the Lotus Sutra will realize that hell is itself the Land of Tranquil Light. . . .
This teaching is of prime importance, but I will impart it to you just as Bodhisattva Manjushri explained the secret teaching of the attainment of Buddhahood in one's present form to the dragon king's daughter. After hearing it, strive even more earnestly in faith. One who, on hearing the teachings of the Lotus Sutra, makes even greater efforts in faith is a true seeker of the way. T'ien-t'ai states, "From the indigo, an even deeper blue." This passage means that, if one dyes something repeatedly in indigo, it becomes even bluer than the indigo leaves. The Lotus Sutra is like the indigo, and the strength of one's practice is like the deepening blue. (WND-1, 456–57)
***
Since your deceased husband was a votary of this [Lotus] sutra, he doubtless attained Buddhahood just as he was. You need not grieve so much over his passing. On the other hand, to grieve is only natural for ordinary people. However, even sages are sometimes sad. Could the lamenting of all the great enlightened disciples of Shakyamuni Buddha at his passing have been meant to show the behavior of ordinary people?
You should by all means perform as much good as you possibly can for the sake of your deceased husband. The words of a wise man of old also teach that "you should base your mind on the ninth consciousness, and carry out your practice in the six consciousnesses." How reasonable it is too! In this letter I have written my long-cherished teachings. Keep them deep within your heart. (WND-1, 458)
Lecture
In 1950, my mentor Josei Toda, facing dire circumstances in his business, stepped down as Soka Gakkai general director to shield the Soka Gakkai from any negative repercussions. His lively study lectures at the Gakkai Headquarters, which had been regularly attended by dozens of people, grew more infrequent. Yet he still made time in the midst of this intense period to give Gosho lectures to small groups of people. He solemnly declared: "I will give every ounce of my strength for those of you who wish to study, even if there is only one of you." And he also said: "Even if I should fall into hell, that wouldn't matter to me in the least. I would simply share the correct teaching with the inhabitants there and turn it into the Land of Tranquil Light. But my concern is what would happen to you who are still so young in faith."
No matter how trying the hardships that beset him, no matter how exhausted he was, Mr. Toda would summon all the compassion and energy he could in an effort to encourage those who sought him out—whether it was a member struggling with their karma and wishing to receive guidance in faith, or a young person eager to learn about Buddhism.
Mr. Toda eventually broke through his business difficulties, and was inaugurated as president of the Soka Gakkai in 1951. A short time before that, Mr. Toda moved his company office to a room in the Ichigaya Building near Ichigaya Station in Tokyo. He also established a branch office of the Soka Gakkai Headquarters in a separate small room in the same building. There, he devoted many hours each day to giving guidance and encouragement to members who came to see him.
The Buddhism of Nichiren Daishonin enables those experiencing the greatest suffering to gain the greatest happiness. The Mystic Law has the power to change even hell into the Landof Tranquil Light.
I have heard a wonderful testimony about this related by a former receptionist at theIchigaya Building. A women's division member who was a close friend of hers conveyed the woman's remarks to me.
The former receptionist vividly recalled the situation back in those days. A great many people would come to visit the room that served as our branch office. Moreover, people who arrived looking weighed down by problems and worries would leave looking like completely different people, bright smiles lighting their faces. This transformation always amazed her, she said.
Both Tsunesaburo Makiguchi and Josei Toda, the first and second presidents of the Soka Gakkai, taught a way of life of striving continuously to kindle flames of courage and great confidence in people's hearts—illuminating this friend or that family's future—so that they could come to view karma as mission. To thoroughly encourage each individual, to inspire them to stand up together in the most noble mission of worldwide kosen-rufu—that is the fundamental spirit that pervades the mentor-disciple relationship in the Soka Gakkai. As long as this spirit is passed on, the Soka Gakkai will without doubt continue to develop eternally.
In this installment, let's study the writing "Hell Is the Land of Tranquil Light" and learn from the Daishonin's earnest, lifelong struggle to encourage his followers.
***
I have received your offering of various articles. Nothing would please me more than to know that you have communicated with the late Ueno [your husband Nanjo Hyoe Shichiro],[1] but I know that that is impossible. Unless it was in a dream, it is unlikely that you have seen him. Unless it was an illusion, how could you have seen him? Surely your late husband is in the pure land of EaglePeak,[2] listening and watching over this saha world[3] day and night. You, his wife, and your children have only mortal senses, so you cannot see or hear him, but be assured that you will eventually be reunited [in the pure land of Eagle Peak].
The men with whom you have exchanged marriage vows over the course of all your previous lifetimes must outnumber even the grains of sand in the ocean. Your vows this time, however, were ones made with your true husband. The reason is that it was due to his encouragement that you became a practitioner of the Lotus Sutra. Thus you should revere him as a Buddha. When he was alive, he was a Buddha in life, and now he is a Buddha in death. He is a Buddha in both life and death. This is what is meant by that most important doctrine called attaining Buddhahood in one's present form.[4]The fourth volume of the Lotus Sutra states, "If one can uphold this [sutra], one will be upholding the Buddha's body" [LS11, 180]. (WND-1, 456)
Both Life and Death Are Pervaded with Joy
Nichiren Daishonin writes: "When he was alive, he was a Buddha in life, and now he is a Buddha in death. He is a Buddha in both life and death" (WND-1, 456). The great teaching of the Daishonin's Buddhism makes it possible for us to attain Buddhahood within this present lifetime, and to eternally undergo the cycle of birth and death with complete freedom and boundless hope.
If our life is filled with joy, then our death will also be filled with joy. And if our death is filled with joy, then our next life will also be filled with joy. The Daishonin teaches that the cycle of birth and death is a continuum of joy, and that the essence of life lies in dedicating ourselves to actually making that joy the reality of our existence and helping others do the same.
The writing "Hell Is the Land of Tranquil Light" is a letter addressed to the lay nun Ueno, who was the wife of the late Ueno, or Nanjo Hyoe Shichiro. Scholars are divided over exactly when this letter was composed. Some suggest it was written immediately after Hyoe Shichiro's death in 1265. Others speculate that it was written around 1274, after the Daishonin returned from Sado and went to live at Mount Minobu, during which time he resumed a frequent correspondence with the Nanjo family.
The first member of the Nanjo family to convert to the Daishonin's teaching was Hyoe Shichiro. A retainer of the Kamakura shogunate whom the Daishonin valued greatly, he passed away in 1265 due to a serious illness. He had sincerely followed the Daishonin's guidance and maintained faith in the Mystic Law to the end of his life. His surviving family members carried on their own Buddhist practice with the same pure spirit of faith.
At the time of Hyoe Shichiro's death, his second son Tokimitsu[5]—who later became the head of the Nanjo family—was seven years old. In addition, Hyoe Shichiro's wife was then pregnant with their fifth son. No doubt she had to put aside her own feelings of loss and grief as she struggled valiantly to protect and raise her family on her own.
The Daishonin felt the irrepressible grief and sadness that resided in this mother's heart, and encouraged her in an effort to relieve her suffering. In this letter, he comments that even should she be able to see her husband in a dream, it was not possible for her in reality to receive any communication from him. The Daishonin tells her that, from the standpoint of Buddhism, her husband is in the pure land ofEagle Peak, constantly watching over his family. And he assures her that in the end they will be reunited there.
The Daishonin warmly consoles the lay nun Ueno, saying that all those united by the deep bonds of faith—be they fellow practitioners, family members, or friends—are certain to be reunited.
The Pure Land of Eagle Peak Is the Eternal"Home" of Life Itself
The pure land of Eagle Peak of which the Daishonin speaks certainly does not indicate some imaginary other world like the paradise of the Pure Land of Perfect Bliss in the west[6] that is expounded in the Pure Land (Nembutsu) school of Buddhism. Simply put, the pure land ofEagle Peak represents the realm of Buddhahood within the universe itself. In the Daishonin's writings, we find the words: "One's body and mind at a single moment pervade the entire realm of phenomena"[7] (WND-1, 366). The life of a person who passes away having steadfastly upheld the Mystic Law will enter a vast and boundless state encompassing the entire universe and be pervaded by great joy. Mr. Toda described this as "merging with the realm of Buddhahood within the universe."
In the Daishonin's writings, we frequently find passages such as: "Let us meet in the pure land of Eagle Peak" (WND-1, 596), and "Without fail both mother and child will go to the pure land of Eagle Peak" (WND-2, 964).
The pure land of Eagle Peak represents the realm of Buddhahood that can be reached by all who maintain faith in the Mystic Law to the very end of their lives. There, mentor and disciple, fellow members, parents and children, spouses, family members—and, indeed, all those who are joined by deep life-to-life bonds—can share a joyous reunion.
The Bodhisattvas of the Earth appear in this strife-filled saha world from the realm of Buddhahood to carry out the mission of leading people to enlightenment. And after fulfilling their mission in this life, they return once more to the realm of Buddhahood within the universe. This is the pure land of Eagle Peak. It is the eternal "home"—on the profound dimension of life—of courageous Bodhisattvas of the Earth who are forever committed to widely propagating the Mystic Law; it is a realm of comrades from time without beginning.
To be a "Buddha in life" means to bring forth our innate Buddhahood based on this awareness and to stand up valiantly on the stage of our mission in the midst of life's painful realities to work for the happiness of ourselves and others. To be a "Buddha in death" means to enter the eternal path of boundless joy of the Law[8] after having completed our mission in this lifetime and to embark on our next journey on the bodhisattva path to continue fulfilling our vow to lead others to enlightenment.
The purpose of this present existence is to attain the lofty spiritual state in which we truly sense that we are Buddhas in both life and death and that both life and death are pervaded by joy. Or rather, each moment of this existence is a struggle to achieve this state of life.
In this writing, the Daishonin cites a passage from the Lotus Sutra: "If one can uphold this [sutra], one will be upholding the Buddha's body" [LS11, 180] (WND-1, 456).[9] Just as this passage states, Nanjo Hyoe Shichiro was able to enter the eternal path of birth and death in the realm of Buddhahood because he persevered in his Buddhist practice and established the life-state of Buddhahood in the course of that existence. The Daishonin thus assures the lay nun Ueno, his message implying: "Your late husband is certainly a Buddha as indicated in the Lotus Sutra." "Your husband won! Now it's your turn to win!"
***
Neither the pure land nor hell exists outside oneself; both lie only within one's own heart. Awakened to this, one is called a Buddha; deluded about it, one is called an ordinary person. The Lotus Sutra reveals this truth, and one who embraces the Lotus Sutra will realize that hell is itself the Land of Tranquil Light. . . .[10]
This teaching is of prime importance, but I will impart it to you just as Bodhisattva Manjushri[11] explained the secret teaching of the attainment of Buddhahood in one's present form to the dragon king's daughter.[12] After hearing it, strive even more earnestly in faith. One who, on hearing the teachings of the Lotus Sutra, makes even greater efforts in faith is a true seeker of the way. T'ien-t'ai states, "From the indigo, an even deeper blue." This passage means that, if one dyes something repeatedly in indigo, it becomes even bluer than the indigo leaves. The Lotus Sutra is like the indigo, and the strength of one's practice is like the deepening blue. (WND-1, 456–57)
The Beneficial Power of the Mystic Law: Transforming Hell into the Land of Tranquil Light
Both the pure land and hell exist within us. To suppose that they exist somewhere else is an illusion. That is Nichiren Daishonin's teaching.
Here, the Daishonin goes on to encourage the lay nun Ueno by shifting his focus from her late husband's attainment of Buddhahood to her own attainment of Buddhahood.
Those who uphold the Lotus Sutra can actualize in their own lives the principle that "hell is itself the Land of Tranquil Light." In one of his other writings, the Daishonin tells Shijo Kingo that if it were necessary in order to protect him, he would accompany him even to hell. He writes: "For if you and I should fall into hell together, we would find Shakyamuni Buddha and the Lotus Sutra there" (WND-1, 850). The implication here is that if Nichiren Daishonin and Shakyamuni Buddha were both present, hell would no longer be hell; it would become a Buddha land. And if that were so, then the wardens of hell[13] would not attack the followers of the Buddha, nor would King Yama, the king of hell, have any choice but to become a protector of the Lotus Sutra.
The Lotus Sutra is a teaching of changing the place we are right now into a Buddha land. Faith in the Lotus Sutra means undertaking the challenge to do just that. Consequently, the Daishonin's followers who persevere in the practice of the Lotus Sutra will not possibly suffer in the world of Hell. They are guaranteed to enjoy a state of life of complete freedom.
The Daishonin wanted to deeply impress this point on the lay nun Ueno. Though she perhaps had already heard a number of times before about this principle of "hell is itself theLand of Tranquil Light," the Daishonin no doubt wanted her to grasp it on a more profound level and to manifest it in her own life. These passages also convey the Daishonin's sincere wish that she exert herself in her Buddhist practice with stronger resolve.
Attaining Buddhahood in One's Present Form Is a Principle of Joy and Hope
The reason why the Daishonin spoke of the principle that "hell is itself the Land of Tranquil Light" was to reassure the lay nun Ueno that her late husband had most certainly attained Buddhahood. It was also to teach her that Buddhahood existed in her own life—a realization that was a source of supreme hope and inspiration—even as she struggled intrepidly to raise her young children on her own.
To further encourage her, the Daishonin discusses the episode in the Lotus Sutra where the dragon king's daughter attains Buddhahood in her present form. At the behest of Shakyamuni Buddha in the "Devadatta" (12th) chapter, Bodhisattva Manjushri explains the beneficial power of the Mystic Law to Bodhisattva Wisdom Accumulated [a follower of the Buddha Many Treasures]. At that time, to provide concrete evidence that the Mystic Law has the power to enable one to attain Buddhahood in one's present form, he calls forth and introduces the dragon king's daughter.
But individuals such as Bodhisattva Wisdom Accumulated and one of Shakyamuni's leading disciples, Shariputra, were not inclined to believe that Buddhahood could be attained either by a woman or in one's present form. In front of men harboring such disbelief, the dragon girl vows to Shakyamuni: "I unfold the doctrines of the Great Vehicle [the Lotus Sutra] / to rescue living beings from suffering" (LS12, 188), and then demonstrates actual proof of attaining Buddhahood in her present form. As for the multitudes who witness this feat, the sutra states: "Their hearts were filled with great joy" (LS12, 189). Brimming with delight, they entered the path of attaining Buddhahood. Meanwhile, all the doubters were dumbstruck with admiration at the dragon girl's achievement, and forced to silently accept its reality. The thrilling drama of the dragon girl attaining Buddhahood illuminated the assembly with a brilliant flash of hope and set off waves of joy.
The principle of attaining Buddhahood in one's present form has the power to call forth hope and joy in the lives of all people. The Daishonin teaches this fundamental principle to the lay nun Ueno in this writing in order to bring true hope to shine in her heart.
Nichiren Buddhism: Actualizing the Principles of the Lotus Sutra
"Strive even more earnestly in faith," says the Daishonin to the lay nun Ueno. "One who . . . makes even greater efforts in faith is a true seeker of the way" (WND-1, 457).
The Daishonin explains such profound principles as "attaining Buddhahood in one's present form" and "hell is itself the Land ofTranquil Light" to help his disciples deepen their faith. Buddhism is not a game of words or concepts.
The fundamental principles explained in this writing all teach that the source of supreme hope that is Buddhahood resides within us. If we can accept this as being true of our own lives and maintain firm belief in this, then that very faith and conviction will dispel the darkness or ignorance[14] that obscures our Buddhahood and allow it to shine forth.
Therefore, the important thing is faith. The more we deepen our faith, the more our lives will be dyed with the hues of Buddhahood. To illustrate this, the Daishonin cites the words of the Great Teacher T'ien-t'ai of China: "From the indigo, an even deeper blue."[15]
The leaves of the indigo plant are a green color with a faint bluish tint. But if something is soaked many times in the dye extracted from these leaves, it will become a deep, vibrant blue. Our practice for attaining Buddhahood in this lifetime is the same. The Lotus Sutra that expounds this principle can be likened to the leaves of the indigo plant, while practicing the Daishonin's Buddhism can be likened to being repeatedly soaked in the dye produced from these leaves. In other words, in the Daishonin's Buddhism, when we deepen our faith through hearing the teachings and strive ever harder in our Buddhist practice, we can manifest our Buddhahood in our actual lives and attain enlightenment in this existence.
The purpose of studying the Daishonin's writings is not only to understand the Daishonin's spirit and deepen our own faith, but, by learning about the profound principles of Buddhism, to gain the solid conviction that hope and peace reside within our hearts, and to strive earnestly for the happiness of ourselves and others. It is also to summon the courage to challenge difficulties by learning from the example of the Daishonin who triumphed over enormous trials and obstacles. This is the key to practical Buddhist study—study that we can apply to our daily lives. Let us always bear this deeply in mind.
***
Since your deceased husband was a votary of this sutra, he doubtless attained Buddhahood just as he was. You need not grieve so much over his passing. On the other hand, to grieve is only natural for ordinary people. However, even sages are sometimes sad. Could the lamenting of all the great enlightened disciples of Shakyamuni Buddha at his passing have been meant to show the behavior of ordinary people?
You should by all means perform as much good as you possibly can for the sake of your deceased husband. The words of a wise man of old also teach that "you should base your mind on the ninth consciousness, and carry out your practice in the six consciousnesses."[16] How reasonable it is too! In this letter I have written my long-cherished teachings. Keep them deep within your heart. (WND-1, 458)
Follow the Path of Your Mission, Just As You Are
Attaining Buddhahood in one's present form is not about acquiring some kind of special, superhuman qualities, but rather it means achieving as ordinary human beings an eternal and boundless state of life characterized by the virtues of eternity, happiness, true self, and purity.[17]
The benefits and blessings of the Mystic Law are immeasurable. All life—no matter in which of the Ten Worlds it may reside—is originally an entity of the Mystic Law. Therefore, even if at present we are in a state of Hell, by changing our mind-set or focus at that moment, we can immediately manifest our pure and highest state of life as entities of the Mystic Law. This is what it means to attain Buddhahood in one's present form.
Naturally, "in one's present form" doesn't mean attaining Buddhahood while wallowing in suffering or surrendering to indolence. A struggle to transform the moment-to-moment focus of our minds is required. Nichiren Daishonin revealed the Gohonzon, the object of devotion, so that anyone can undertake this struggle.
The Daishonin gave expression to the supreme state of life he had attained, by inscribing it in the form of the Gohonzon. Those who chant Nam-myoho-renge-kyo with faith in this Gohonzon can break through the darkness or ignorance that shrouds their lives and bring forth from within the state of Buddhahood that is one with the Mystic Law.
Believing in the Gohonzon means believing that the supremely noble state of life manifested by the Daishonin also exists within our own lives. This means persevering in faith and practice as a votary of the Lotus Sutra, just as the Daishonin did. Only by striving in faith with the same spirit that he teaches can we vanquish the ignorance or darkness that clouds our lives.
In this writing, the Daishonin declares that Hyoe Shichiro, having been a votary of the Lotus Sutra, most definitely attained Buddhahood in his present form. In other words, by virtue of being a votary of the Lotus Sutra, he had been a "Buddha in life" while alive, and now was a "Buddha in death." As such, the Daishonin assures the lay nun Ueno that her late husband had surely enjoyed peace of mind during his lifetime, and after death surely dwelled in the eternal and indestructible realm of Buddhahood within the universe. Based on his profound insight into the true nature of life, he warmly encourages her to the effect: "There is essentially no reason for you to grieve or lament."
Become a Winner in the Real World
The Daishonin goes on to say, however, that even though we may understand this intellectually, it is only natural that we, as ordinary human beings, grieve over the loss of a loved one. He points out that even sages are sad on occasion. This being the case, he encourages the lay nun Ueno to perform as much good as she can so as to benefit her deceased husband. In other words, he is telling her to turn her grief into prayer for the sake of her husband's eternal happiness.
Nichiren Daishonin always treasured the feelings of his followers. Every single word in this letter warmly embraces the lay nun Ueno. This immense heart, as vast as the sky or the ocean, is the heart of the Buddha of the Latter Day of the Law.
Here, the Daishonin urges the lay nun Ueno to strive in faith as much as she can. For by elevating her sorrow at losing her husband into prayer based on the Mystic Law, she will be making efforts in faith that will ennoble her own life and enable her to actualize the principle of attaining Buddhahood in this lifetime. Offering prayers for the deceased based on the Mystic Law constitutes an admirable part of Buddhist practice.
There is absolutely no need for us to pretend in front of the Gohonzon. We should pray to the Gohonzon just as we are—with joy when we're elated, and with sadness when we're feeling down. We should regard both suffering and joy as facts of life and continue chanting Nam-myoho-renge-kyo steadfastly to the very end. Through the vast power of the Mystic Law, all of our prayers form part of our Buddhist practice. Those who continue to resolutely chant Nam-myoho-renge-kyo, come what may, will achieve true victory. A person who chants with this spirit and manifests the power of the Mystic Law in their lives is truly a "Buddha in life."
Mr. Toda said:
To enjoy complete peace of mind in the depths of one's being is what it means to be a Buddha. . . . As a result of embracing the Gohonzon, the life of one who is ill, for example, will be transformed into one of complete peace of mind. Because of this deep underlying sense of serenity, one will find pleasure in the simple act of living. . . . Don't you think that finding life itself an absolute joy is what it means to be a Buddha? Isn't this what it means to attain the same life-state as the Daishonin?[18]
It is to explain this state of life to the lay nun Ueno that the Daishonin cites the words: "You should base your mind on the ninth consciousness, and carry out your practice in the six consciousnesses" (WND-1, 458).
The "ninth consciousness" is life that is pure of all defilements and one with the Mystic Law, the ultimate truth. It means the Buddha nature innate in all life. Our life is inherently a palace wherein dwells the "mind king,"[19] or the fundamental entity of the mind, known as the ninth consciousness. In the Gosho, we find the expression the "palace of the ninth consciousness, the unchanging reality that reigns over all of life's functions"[20] (WND -1, 832). The Daishonin inscribed this inherent reality of our lives in the form of the Gohonzon. Therefore, to "base one's mind on the ninth consciousness" means simply to chant Nam-myoho-renge-kyo with faith in the Gohonzon.
The "six consciousnesses" means the five senses (of sight, sound, smell, taste, and touch) that function in response to the phenomena of the world around us, plus the awareness that integrates these five senses. In other words, the six consciousnesses indicate our actual lives in this world. "To carry out one's practice in the six consciousnesses" means to firmly establish the state of Buddhahood within us by making our daily lives our place of practice. This is the principle of "faith manifesting itself in daily life."
It could further be said that "basing one's mind on the ninth consciousness" and "carrying out one's practice in the six consciousnesses" encompasses all of our Gakkai activities. This is because, while grounding our lives solidly in the world of Buddhahood, we go out to spread the Mystic Law and lead people to enlightenment in the midst of society with all of its problems and suffering.
Encouraging others in faith requires an earnest, all-out effort. It entails a powerful interaction on the dimension of life itself, invoking the dynamics of the "three thousand realms in a single life-moment" of each person. It is a dedicated challenge in which we polish our own lives so that we can consolidate our Buddhahood, while seeking to elevate the lives of our friends so they may do the same.
What a source of strength and courage this letter from the Daishonin must have been to the lay nun Ueno.
Later in life, this admirable mother suddenly lost her fifth son when he was 16 years old. Her second son and head of the family, Tokimitsu, was also struck by a severe illness that nearly cost him his life. Even while battling such painful destiny, the lay nun Ueno continued to seek out the Daishonin's teachings. She fought on tenaciously and won splendid victory.
How wonderful it is to be able to struggle together with a teacher in faith who has a profound understanding of the Buddhist view of life and death. The principle of attaining Buddhahood in one's present form is actualized when both teacher and disciple are able to savor joy in both life and death.
(Translated from the December 2007 issue of theDaibyakurenge, the Soka Gakkai study journal)
[1] The late Ueno, or Nanjo Hyoe Shichiro, was the steward of Ueno Village in Fuji District and a retainer of the Kamakura government. He was originally a believer in the Pure Land (Nembutsu) teachings, but heard Nichiren Daishonin preach and became his follower. He became ill in 1264, received a letter of encouragement from the Daishonin toward the end of that year, and passed away the following year.
[2] Pure land of Eagle Peak: Eagle Peak is the place where Shakyamuni preached the Lotus Sutra. It also symbolizes the Buddha land or the state of Buddhahood, as in the expression "the pure land of Eagle Peak."
[3] Saha world: This world, which is filled with suffering. Often translated as the world of endurance. Saha means the earth; it derives from a root meaning "to bear" or "to endure." In this context, the saha world indicates a world in which people must endure suffering.
[4] Attaining Buddhahood in one's present form: This means to attain Buddhahood just as one is, without discarding the body of an ordinary person. According to many of the teachings other than the Lotus Sutra, one can attain Buddhahood only after practicing for an incredibly long period of time spanning countless lifetimes, and severing any connection with the nine worlds. But the Lotus Sutra teaches that one can attain Buddhahood in one's present form or as an ordinary person. This principle is often illustrated by the example of the dragon king's daughter who, according to the "Devadatta" (12th) chapter, attained Buddhahood in a single moment without changing her dragon form, through the beneficial power of the Mystic Law.
[5] Nanjo Tokimitsu (1259–1332): A lay follower of Nichiren Daishonin and the second son of Nanjo Hyoe Shichiro. In addition to supporting the Daishonin, Tokimitsu aided Nikko Shonin, the Daishonin's direct disciple and subsequent successor, in his propagation efforts in the Fujiarea. He also provided crucial assistance to fellow practitioners at the time of the Atsuhara Persecution, which began in 1278.
[6] Pure Land of Perfect Bliss in the west: A pure land described in the Pure Land sutras. It is said to be located "a hundred thousand million Buddha lands away in the west" where Amida Buddha lives.
[7] A passage from Miao-lo's The Annotations on "Great Concentration and Insight." Because the Ten Worlds in their entirety, and all of the three thousand realms, originally exist in people's lives at each moment, when people attain Buddhahood, in accordance with this original principle, their bodies and minds pervade the phenomenal realm and they attain a state of complete freedom.
[8] Boundless joy of the Law: The supreme and ultimate happiness of the Buddha, the benefit of the Mystic Law.
[9] With regard to this passage from the "Treasure Tower" (11th) chapter of the Lotus Sutra, Nichiren Daishonin states in The Record of the Orally Transmitted Teachings: "To uphold the Lotus Sutra is to uphold belief in the fact that our bodies are the Buddha's body. . . . To uphold the body of the Buddha means to uphold the belief that outside of our own bodies there is no Buddha. That is, the ordinary mortal at . . . the stage of being a Buddha in theory, is not different from the Buddha at . . . the stage of ultimate enlightenment" (OTT, 96–97).
[10] "Hell is itself the Land of Eternally Tranquil Light": This means that the world of hell, a life-state of suffering, can become, just as it is, theLand of Eternally Tranquil Light where the Buddha dwells. "Hell" means a world of extreme suffering, and "the Land of Eternally Tranquil Light" means the world of Buddhahood. That the world of hell is itself the world of Buddhahood figuratively expresses the principle of the mutual possession of the Ten Worlds.
[11] Bodhisattva Manjushri: A bodhisattva who appears in the sutras as the leader of the bodhisattvas and is regarded as symbolic of the perfection of wisdom.
[12] Dragon king's daughter: Also, known as the dragon girl. The eight-year-old daughter of Sagara, one of the eight great dragon kings said to dwell in a palace at the bottom of the sea. She conceives the desire for enlightenment upon hearing Bodhisattva Manjushri preach the Lotus Sutra. She then appears in front of the assembly of the Lotus Sutra and instantaneously attains Buddhahood in her present form.
[13] Wardens of hell: Demons in Buddhist mythology who torment transgressors who have fallen into hell. They work for King Yama, the king of hell who is said to judge and determine the rewards and punishments of the dead.
[14] In Buddhism, this means ignorance about the true nature of existence. It is deemed the fundamental cause of suffering and delusion. It prevents people from recognizing the true nature of their lives and taking faith in the Mystic Law, which enables all to attain enlightenment.
[15] These words appear in T'ien-t'ai's Great Concentration and Insight and elsewhere. This analogy is used to explain that through continued study one can gain a more profound understanding, just as repeated dyeing will cause something to acquire a deeper hue than the original dye itself.
[16] Nine consciousnesses and six consciousnesses: The doctrine of the nine consciousnesses identifies nine types of discernment. Proceeding from shallow to deep, they are the five senses (sight, hearing, smell, taste, and touch), mind-consciousness (which integrates the perceptions of the five senses into coherent images), mano-consciouness (which corresponds to the inner spiritual world), alaya-consciousness (or karmic storehouse), andamala-consciousness (which remains free of karmic impurity and is the basis of all life's functions). The ninth consciousness means the most profound amala-consciousness. The six consciousnesses means the first six of the nine consciousnesses, or the five senses plus mind-consciousness, the spiritual function that draws judgments and inferences in response to external stimuli.
[17] Eternity, happiness, true self, and purity: Four noble qualities or virtues of a Buddha's life. "Eternity" means that the Buddha nature is unchanging and everlasting. "Happiness" means tranquility and joy transcending any suffering. "True self" means that the Buddha nature is one's foundation and truth. And "purity" means free of deluded or erroneous conduct.
[18] Translated from Japanese. Josei Toda, Toda Josei Zenshu (Collected Writings of Josei Toda) (Tokyo: Seikyo Shimbunsha, 1982), vol. 2, pp. 446–47.
[19] The "mind king" refers to the core of the mind, which controls the various workings of the mind.
[20] "Palace of the ninth consciousness, the unchanging reality that reigns over all of life's functions": The ninth consciousness is likened to a palace because it is life's central function, and it is one with the eternal and immutable truth.
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Have a nice day.
Leslie Chang
Mr Chang C.L.
