Glossary
 of Terms Used in this Issue

Bodhisattvas of the Earth: Japanese: jiyu no bosatsu. The bodhisattvas 
who, as a means of assisting the preaching of Shakyamuni Buddha, 
pledge to propagate the Lotus Sutra after the passing of the Buddha 
in the Emerging from the Earth (fifteenth) Chapter of the Lotus Sutra.

Buddha (Thus Come One) of Intrinsically Perfect Wisdom: Japanese: 
jijuyu hoshin nyorai, also translated "Buddha of Limitless Joy" or 
"Buddha of Absolute Freedom." Ultimately, this means the originally 
existing, non-engendered three bodies (enlightened properties) of 
the Buddha that are not mere principles but exist in reality. From the 
viewpoint of the meaning hidden in the depths of the Juryo Chapter, 
this is the eternal Buddha from Kuon ganjo, who appeared in the 
present as Nichiren Daishonin. (Unfortunately, at this time a full 
explanation of the term jijuyu hoshin nyorai is far beyond the space 
of this article.)

Common-mortal priest: Japanese: bonpu-so. The Original Buddha, 
Nichiren Daishonin, appeared in Mappo in the form of a common 
mortal, rather than in the form of a resplendent figure with the 
thirty-two features and eighty characteristics of the Buddha.

Direct Attainment of Enlightenment: Japanese: jikitatsu shokan. A 
term with the same significance as "attaining Buddhahood in one's 
present form." The merit received through the practice of the 
Daimoku of the Three Great Secret Laws in Mappo.

Entity of the Law: Japanese: hottai. The fundamental entity of all 
phenomena, Nam-Myoho-Renge-Kyo; the very essence of the 
Daishonin's teachings, in particular, the Dai-Gohonzon.

Entrusted to Only One Person: Japanese: yuiju ichinin. For a master to 
transmit and entrust the teachings and doctrines to only one person 
from amongst all his disciples. The Heritage is entrusted and 
transmitted to only one person at any given time; that person is the 
High Priest of the time.

Essential teaching: Japanese: honmon. The term "honmon" literally 
means the teaching that reveals the original, or true, identity 
(original state) of the Buddha (honchi). This refers to the last 
fourteen chapters of the Lotus Sutra. In the sixteenth chapter, 
Shakyamuni Buddha reveals his original identity in the remote past 
of Gohyaku-jindengo.

External Function: Japanese: geyu. Term used in conjunction with 
"Inner Realization." The form the Buddha exhibits externally. The 
form the Buddha adopts to teach the people, while the Buddha's 
Inner Realization remains concealed. 

Five periods and eight teachings: Goji hakkyo. The classification of 
Shakyamuni Buddha's teachings by the Great Teacher T'ien-t'ai. 
I. Five Periods
In this classification, Shakyamuni Buddha's fifty years of teaching 
are divided into five time periods:
1. Kegon period. During the first twenty-one days after Shakyamuni 
attained enlightenment at Gaya, he preached the Kegon (Flower 
Garland) Sutra, the provisional Mahayana sutra that ranks next after 
the Lotus Sutra. This period corresponds to the flavor of milk. 
Shakyamuni used this period to judge the capacity of the people. The 
method of teaching was "sudden."  
2. Agon period. During the next twelve years, he taught the Agama 
(Hinayana) sutras at the Deer Park in Baranasi (thus this is also 
called the Deer Park period). This period corresponds to the flavor of 
cream. The method of teaching was "gradual."   
3. Hodo (Expansion) period. During the following sixteen years, he 
taught the Expansion (Vaipulya) sutras, which are provisional 
Mahayana sutras. This period corresponds to the flavor of curdled 
milk. This was a gradual teaching to lead the people to the Mahayana 
(Great Vehicle). This period is said to have been taught at a great, 
bejeweled monastery manifested through the power of Shakyamuni's 
samadhi (meditation) in the interval between the realm of desire and 
the realm of form (two parts of the threefold realm, or world). 
4. Hannya (wisdom) period. For the next fourteen years, Shakyamuni 
taught about non-substantiality (ku) and perfection of wisdom 
(prajna), in the Wisdom (prajna) sutras, which are also provisional 
Mahayana sutras. This period corresponds to the flavor of butter. The 
methods of teaching were "secret" and "indeterminate." This period is 
said to have been taught in sixteen meetings in four places, including 
Eagle Peak and the White Heron pond in the bamboo grove 
monastery. 
5. Hokke-Nehan (Lotus-Nirvana) period. For the last eight years of 
his life, Shakyamuni taught the Lotus Sutra, the ultimate purpose of 
his appearance in the world. The Lotus Sutra corresponds to the 
flavor of ghee. It teaches that all people can attain Buddhahood and 
reveals that Shakyamuni Buddha actually attained Buddhahood in 
the remote past. It is the perfect teaching, the highest Mahayana 
sutra. Therefore, it is called the true Mahayana sutra. It was taught 
at the three meetings in two places Ñ Eagle Peak and the Ceremony 
in the Air. The Nirvana sutra was taught on the last day of 
Shakyamuni's life to save all his disciples who had not yet been able 
to attain enlightenment.
(This explanation of the five periods is based largely on the "Bukkyo 
Gaikan Shihyo" (Historical Overview Chart of Buddhism) published by 
the Nichiren Shoshu Bussho Hakko-kai (Nichiren Shoshu Buddhist 
Works Publishing Committee) in Tokyo, Japan.)  
II. Eight teachings: The content of Shakyamuni's teachings and the 
methods of teaching are classified into four teachings of doctrine and 
four teachings of method. "Teachings of doctrine" are the various 
teachings and doctrines the Buddha uses for the sake of teaching and 
converting the people. "Teachings of method" are the forms the 
Buddha uses to guide the people, or the methods of the Buddha's 
teachings. If the Buddha's teachings are compared to medicines, the 
teachings of doctrine would be the medicines classified according to 
their composition, while the teachings of method would be the ways 
of prescribing the medicines. Briefly, the teachings of doctrine are: 
(1) the Tripitaka, or Hinayana, teachings; (2) the connecting teaching, 
which connects Hinayana to Mahayana and may be viewed as the 
entrance to Mahayana; (3) the specific teaching, which is a teaching 
for Mahayana bodhisattvas only; and (4) the perfect (round) 
teaching, the essence of the Buddha's enlightenment. The four 
teachings of method are: (a.) sudden; (b.) gradual; (c.) secret; and (d.) 
indeterminate.

Gohyaku-jindengo: "Five hundred dust particle kalpas." A simile 
given in the Juryo Chapter to express the length of time since 
Shakyamuni Buddha actually attained Buddhahood. According to this 
simile, five hundred, thousand, ten thousand, one hundred thousand, 
nayuta, (1011) asamkhya (an innumerable quantity) great world 
systems (see Sanzen-jindengo for a definition of a great world 
system) are ground into dust. Then, after traveling five hundred, 
thousand, ten thousand, hundred thousand, nayuta, asamkhya lands 
to the east, one particle of dust is dropped. Continuing eastward, all 
the particles are dropped after traversing the same number of lands 
for each one. Then all the lands that have been traversed, whether a 
particle of dust was dropped or not, are ground into dust. If each 
particle of dust represents one kalpa (aeon), this is the length of time 
expressed in the simile "five hundred dust particle kalpas." 
According to the Juryo Chapter, the length of time that has passed 
since Shakyamuni actually attained Buddhahood exceeds even this 
length of time.
Thus, this expresses a period of time unimaginably longer than the 
period expressed in the simile "three thousand dust particle kalpas," 
in which only one great world system was initially ground into dust, 
and only one thousand lands were traversed before dropping each 
particle. 

Ichinen Sanzen: Literally, "three thousand [realms] in one mind." The 
doctrine that the one mind of a living being is endowed with all 
phenomena of the realm of the ultimate reality (universe).

Inner Realization: Japanese: naisho. Term used in conjunction with 
"External Function." The Buddha's own enlightenment; or the 
Buddha's fundamental entity.

Kalpa: Japanese: ko. A Sanskrit term indicating an unimaginably long 
period of time, or aeon. Various metaphors are used to describe its 
length, such as the time needed to empty out a city full of poppy 
seeds by taking only one seed out every three years. 

Kuon ganjo: Kuon means "remote past," the "gan" of ganjo means the 
fundamental basis, and "jo" means beginning. Thus, in a broad sense 
Kuon ganjo may be regarded as the fundamental beginning of life 
and the universe. Kuon ganjo refers to the phrase from the Gosho, "at 
the beginning, before the age five hundred dust-particle kalpas in 
the past." (Shinpen, p. 1419; see lecture on "Sowing, Maturing and 
Harvesting.") In one sense this indicates the time of the True Cause 
for Shakyamuni Buddha's attainment of enlightenment in the remote 
past of Gohyaku-jindengo (five hundred dust-particle kalpas). In the 
"Annotations on the Lotus Sutra" (Ongi Kuden), the Daishonin 
indicates that in its deepest significance, "kuon" indicates the 
originally-existing, non-engendered life of the Buddha, Nam-Myoho-
Renge-Kyo. (Shinpen, p. 1772)  
  
Mappo: see "three periods of Shobo, Zobo, and Mappo."

Myoji-soku: see "six stages of practice."

Oneness of Person and Law: Japanese: ninpo ikka. A term used in 
contrast to the idea of "superiority or inferiority of Person and Law." 
In the Buddhism of Nichiren Daishonin, although the different names 
"object of worship as Person" and "object of worship as Law" are used 
to refer to the Gohonzon, their entity is the same. 

Original Buddha: Japanese: Honbutsu. Also translated "True Buddha." 

Realm of the Ultimate Reality: Japanese: hokai. All things as the 
object of consciousness. All existence, all phenomena, extending both 
to the sentient and insentient. 

Ri-soku: see "six stages of practice."

Roots of Goodness: Japanese: zenkon. To give birth to goodness: a 
term in which the roots of a tree are used as a metaphor for 
goodness. By accumulating "roots of goodness," one is able to receive 
good retribution (rewards).
  
Sanzen-jindengo: "Three thousand dust-particle kalpas" This is a 
simile used in the Kejoyu (seventh) Chapter of the Lotus Sutra to 
describe the length of time that has passed since the passing of 
Daitsu-chisho Buddha. 
The number "three thousand" refers to the size of a great world 
system. One great world system consists of one thousand medium 
world systems; a medium world system in turn consists of one 
thousand small world systems; and a small world system in turn 
consists of one thousand worlds. In other words, the "three thousand" 
refers to this triple multiplication by one thousand, in other words, 
10003. 
In this simile, all the worlds in a great world system are ground up 
into ink powder. After traveling 1,000 lands to the east, one grain of 
powder is dropped. Then after traveling 1,000 lands to the east 
another grain is dropped, and so forth until all the grains are 
dropped. Then all the lands that have been traversed, whether a 
grain was dropped or not, are ground up into dust. If each particle of 
dust represents one kalpa (an immeasurably long time, or aeon), this 
represents the period of time known as "three thousand dust particle 
kalpas."  
According to the Kejoyu Chapter, the length of time since the passing 
of Daitsu Buddha exceeds even this length of time.

Six stages of practice: Japanese: roku-soku. These are, according to 
T'ien-t'ai Buddhism, the six stages of practice for bodhisattvas 
practicing the Lotus Sutra: 1) ri-soku Ñ in theory having the potential 
for Buddhahood but not being aware of it); 2) myoji-soku Ñ having 
heard the name of the truth and understanding that one has the 
potential for Buddhahood; 3) kangyo-sokuÑ perceiving the truth 
within and having no contradiction between perception and action;  
4) soji-soku Ñ outwardly resembling a Buddha); 5) bunshin-soku Ñ 
partial awakening to the truth; and 6) kukyo-soku (the ultimate 
level). In his original identity as the Original Buddha, Nichiren 
Daishonin became enlightened to the Mystic Law in Kuon ganjo as a 
common mortal at the level of myoji-soku (the level where one first 
hears the True Law and understands that all phenomena are the Law 
of Buddhism).

Teachings of Doctrine: Japanese: keho. See "five periods and eight 
teachings."

Teachings of Method: Japanese kegi. See "five periods and eight 
teachings."

Theoretical teaching: Japanese:  shakumon. The term shakumon 
literally means the teaching taught by the Buddha from the 
viewpoint of his transient identity (suijaku). This refers to the first 
fourteen chapters of the Lotus Sutra, in which, as in the pre-Lotus 
Sutra teachings, Shakyamuni's disciples still think Shakyamuni 
Buddha first attained Buddhahood in this lifetime in India. 

Three periods of Shobo, Zobo, and Mappo: In the Daijuku Sutra, 
Shakyamuni Buddha predicted the form his Buddhism would take 
during each of the five 500-year periods following his passing: The 
first 500-year period would be an age when followers of Buddhism 
would be "steadfast in emancipation," in the second 500-year period 
they would be "steadfast in meditation," in the third 500-year period 
they would be "steadfast in reading, reciting, and listening" to the 
sutras, in the fourth 500-year period they would be "steadfast in 
building many stupas and temples," while in the fifth 500-year 
period they would be "steadfast in struggle and dispute . . . and the 
Pure Law will become concealed and disappear."
The first two of these 500-year periods combined together are 
known as the 1,000 years of the Shobo period (the age of the genuine 
Law; also called the Former Day of the Law). The next two 500-year 
periods combined together are known as the 1,000 years of the Zobo 
period (the age of the imitative Law; also called the Middle Day of 
the Law). Finally, since the fifth 500-year period is the last, it is also 
called the "final 500-year period." It is also the first 500 years of the 
Mappo period (the age of the final Law; also called the Latter Day of 
the Law), which will last for ten thousand years (eternity). 
People born during the Shobo and Zobo periods (during the 2,000 
years after the passing of Shakyamuni Buddha) had a previous 
relation to Shakyamuni Buddha. Because of this they could be saved 
and attain Buddhahood through the Buddhism of Shakyamuni (in 
other words, through the power of the Lotus Sutra). However, after 
the beginning of the Mappo period, there would no longer be any 
people with a relation to Shakyamuni Buddha, and the power of the 
teachings of Shakyamuni would also disappear, as Shakyamuni 
himself taught in the phrase, "the Pure Law will become concealed 
and disappear."

Thus Come One: Sanskrit: Tathagata, Japanese: nyorai. One of the ten 
honorable titles of the Buddha.

Transmission of the Heritage: Japanese: kechimyaku sojo. Also called 
"transmission from master to disciple." The secret transmission from 
the Great Master to only one disciple. 

Ultimate truth of all phenomena: Japanese:  shoho jisso. This has also 
been translated "true entity of all phenomena," "reality of all 
existence," "reality of all things," "all phenomena are themselves the 
ultimate reality," etc. 

The true, ultimate form of all things. All existence as phenomena is a 
manifestation of the ultimate truth; all existences are in and of 
themselves an aspect of the ultimate truth.

Votary of the Lotus Sutra: A person who practices Buddhism 
according to what is taught in the Lotus Sutra. A person who 
propagates the Lotus Sutra. Today, in Mappo, in a general sense this 
means all people who accept faith in and practice the Nam-Myoho-
Renge-Kyo of the Three Great Secret Laws (the Lotus Sutra for the 
age of Mappo). In the specific sense, this means Nichiren Daishonin, 
as he indicated in "The Selection of Time": "I, Nichiren, am the 
foremost Votary of the Lotus Sutra for the entire world." (M.W., Vol. 
3, p. 111) 


Translation Note:
Capital letters have been used for certain special Buddhist terms to 
signal to the reader that to understand the full depth of their 
meaning, one has to dig deeper than just the surface meaning.

Abbreviations used in this issue:
Shinpen: Heisei Shinpen Nichiren Daishonin Gosho, ed. by Abe Nikken 
Shonin, 67th High Priest of Nichiren Shoshu. (Fujinomiya City, 
Shizuoka Prefecture, Japan: Nichiren Shoshu Head Temple Taisekiji, 
1994)

M.W.: The Major Writings of Nichiren Daishonin, ed. and trans. by the 
Gosho Translation Committee. (Tokyo: Nichiren Shoshu International 
Center, Seven Volumes, 1979-1994)

Kaiketsu: Myoho-Renge-Kyo Narbi Ni Kaiketsu, ed. by Hosoi Nittatsu 
Shonin, 66th High Priest of Nichiren Shoshu. (Tokyo: Soka Gakkai, 
1961)

Seiten: Nichiren Shoshu Seiten (Sacred Writings of Nichiren Shoshu), 
ed. by Horigome Nichijun Shonin, 65th High Priest of Nichiren 
Shoshu. (Fujinomiya City, Shizuoka Prefecture, Japan: Seiten 
Publishing Committee, 1952)

©1995 Nichiren Shoshu Monthly. All rights reserved