Continuing the wisdom of the lotus sutra
The teaching of this lifetime versus the eternal teaching
Ikeda: What is the meaning of "I"? What is the meaning of "self"? These questions are not just abstract philosophy but go to the root of our human existence. One view would be to think only in terms of one's present existence, identifying the self in terms of one's parents, or the particular day, month and year of one's birth. And in terms of the future, likewise, one would think of the self as encompassing the span of time until one's death.
I once accompanied President Toda on a trip to encourage members in the Sendai area. As always, even aboard the train, Mr. Toda made me study. I recall that on that trip I was reading in The Major Writings "Hyaku Rokka Sho" (The One Hundred and Six Comparisons). I asked President Toda about Shakyamuni having attained enlightenment for the first time in India compared to Shakyamuni having attained enlightenment in the remote past. President Toda remarked: "We might say that the view of his attaining enlightenment for the first time is an argument about the present. It considers everything only in terms of the present existence." For example, President Toda said, we may think of marriage as a bond existing only in the present existence. Similarly, we might think about our having taken faith, our being born and dying, our relations with our parents and siblings, and so on, all only in terms of the present existence. This underlies the view that Shakyamuni attained enlightenment for the first time in India. Thinking this way produces only unhappiness-for the individual, for society, and for the world. If everything were limited to just our present existence, people might conclude that they should merely live frivolously and only for enjoyment; and if things came to a deadlock, they would be justified in resorting to any underhanded tactic at their disposal to get ahead; and that if every attempt to get ahead failed, then there would be no point even in going on living. Many people's actions, attached only to things as they are, evince such an attitude. On the other hand, President Toda continued, "The view of Shakyamuni as having actually attained enlightenment in the remote past is premised on an eternal perspective of life." According to this view, for example, we marry the person we marry because of a past relationship. Also, there is nothing coincidental about our having taken faith in the Daishonin's teaching. In the past we formed a relationship with the Lotus Sutra; in fact, we have been Bodhisattvas of the Earth since the remote past. That is why we have embraced the Mystic Law in this existence. And the same will be true in the future as well. We are eternal friends and comrades. There are countless stars in the universe, billions and billions. After our present existence comes to an end, we can freely be born anywhere we wish in the universe. And we can work there to help people become happy and attain enlightenment. The lives of all people continue eternally. When we understand this, we understand what a great crime it is to create nuclear and other weapons of mass destruction. The understanding that life continues eternally prompts us to think not about fighting with one another, but about learning how to get along with, encourage and assist one another; and about how to pool our energies and construct peaceful and happy lives. When we understand that all people are Buddhas, heinous crimes such as murder become unthinkable. Likewise, it simply could not happen that people would pointlessly destroy the environment if they understood that all life possesses the Buddha nature. This is the spirit that the Lotus Sutra teaches.
Saito: The Lotus Sutra is itself a fundamental message of peace. And the "Life Span" chapter, in particular, holds the key to elevating the lives of all people.
Endo: I think we can also talk about "initial attainment" and "actual attainment in the remote past" in terms of faith. Most people initially embrace faith in the Daishonin's teaching on account of illness or worries in their families or personal lives.
Suda: I can't imagine that many people take faith out of a sense of mission from the remote past.
Endo: As we overcome our worries, we gain confidence and advance in our practice and study. As a result, we gradually come to the realization that we have been born in this life in accord with a vow that we made in the past to work for kosen-rufu. It seems that this is similar to the point of view of actual attainment in the remote past.
Ikeda: That's exactly right. Certainly there is a great difference between understanding something theoretically and understanding it through actual practice and experience. When hungry, knowing the right proportions of water and grain, knowing the precise cooking temperature does not satisfy. A pot of delicious, steaming rice does. Similarly, even if we understand the Lotus Sutra theoretically, unless we take action for kosenrufu, it won't do us any good. Indeed, failure to take action is the very proof of not understanding! On the other hand, eternal Buddhahood manifests in the depths of the lives of those who take action daily for kosen-rufu, for the Mystic Law and for the happiness of others-regardless of how much theory they "know."
Such action is the source of inexpressible joy and vitality, courage and wisdom. It is the origin from whence a sense of exuberance wells forth, infusing and permeating their lives. Their lives are filled with a visible brilliance, good fortune and benefit. Those who truly embrace the Mystic Law are most noble just as they are. And it is in their lives that the world of the great and eternal life of the "Life Span" chapter appears. This is the true condition of immortality. We should never allow ourselves to become totally consumed by our immediate circumstances. When we become completely caught up by immediate circumstances, our vision is clouded by the view of "initial attainment." Rather, we should live with our gaze fixed on eternity and the universe, without being knocked off balance by our immediate concerns. It is important to view this present existence based on that fundamental awareness. Seen from the vantage point of eternity, the present existence is the most important. This life is short; from the standpoint of eternity, it is but a moment. But by maintaining a steadfast practice throughout this existence, we can firmly establish Buddhahood as the basic tendency of our lives. Then we can continue to enjoy the state of life of the Buddha eternally. That's why it's so important that we practice wholeheartedly in the present.
