Explanation of the Juryo Chapter

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Explanation of the Juryo Chapter

by Reverend Chodo Ishibashi and Reverend Ryodo Suwa

Foreword
During this period, we will study the topic, “Explanation of the Juryo
Chapter.” Every day during Gongyo, you recite the Hoben Chapter and
this Juryo Chapter of the Lotus Sutra, so you should be extremely
familiar with them. Today, I would like to speak in an easy-to-
understand way about the nature of the Juryo Chapter, its position
within all the teachings of Buddhism, and the essence of its doctrines
and principles.1

1. The Juryo Chapter: Core of the Essential Teaching
The Gosho explains the preeminent position of the Juryo Chapter
among all sutras:
The Juryo Chapter is the heart and core of the essential teaching.
Moreover, it is the heart and core of the entire sutra and the heart
and core of the Buddha’s lifetime of sacred teachings. Not only that, it
is the gist of the ceremony of preaching the Law for all Buddhas
throughout the three existences. (“Ohta Saemon no Jo Gohenji”;
Shinpen, p. 1223)
Now, let’s delve deeper into the significance of the Juryo Chapter,
which is the core of the fourteen chapters of the essential teaching
and the heart of the Lotus Sutra. The exact title of the Juryo Chapter
is “Nyorai Juryo Hon” or the “Life-span of the Thus Come One
Chapter.” The Daishonin explains:
The ninth chapter of the “Words and Phrases of the Lotus Sutra”
states, “Thus Come One is a common name for all Buddhas throughout
the ten directions and three existences, for the two Buddhas, the
three Buddhas, the Original Buddha, and the transient Buddha. In a
specific sense, it is the specific name of the three Buddhas in their
original identity. The life-span [of the Thus Come One] is conjectured
about [in this chapter]. Because the [extent of] the merit of all
Buddhas throughout the ten directions and three existences is
conjectured on [in this chapter,] it is called the ‘Life-span of the Thus
Come One.'” (“Ongi Kuden,” Shinpen, p. 1765)
In the Juryo Chapter, Shakyamuni Buddha speculates about the
extent of the merit of the three bodies of the Buddha (Dharma body,
reward body, and manifested body) in their original identity in the
remote past. Until that point, nothing like this had ever been taught
in any of the sutras.
By revealing the fact of his practice as a bodhisattva in his original
identity in the remote past, Shakyamuni Buddha reduced to the level
of falsehood the views of his enlightenment taught in all previous
sutras and in the theoretical teaching of the Lotus Sutra. This
revelation of his original identity is the heart and core of all of
Shakyamuni’s teachings.
Until then, Shakyamuni Buddha taught that he “first attained
enlightenment at Gaya,” and that he “first attained perfect
enlightenment in his lifetime in India.” When he reached the Juryo
Chapter, however, Shakyamuni Buddha refuted this viewpoint as
falsehood using only a single phrase. For the great assembly present
at that time, this was an earthshaking pronouncement. The Daishonin
describes this in “The Opening of the Eyes” as follows:
Later, when the Buddha preached the Juryo chapter, he said: “All the
human and heavenly beings and the ashuras at present believe that
Shakyamuni Buddha, after leaving the palace of the Shakyas, sat in
the place of meditation not far from the city of Gaya and there
attained supreme enlightenment.” This passage expresses the view
held by all the great bodhisattvas from the time when Shakyamuni
first attained enlightenment until the preaching of the Anrakugyo
chapter of the Lotus Sutra. “However, men of devout faith,” the
Buddha continued, “the time is limitless and boundless Ñ a hundred,
thousand, ten thousand, hundred thousand, nayuta aeons Ñ since I in
fact attained Buddhahood.” Three places in the Kegon Sutra the
Buddha said: “I have attained enlightenment for the first time in
India.” In the Agon sutras he speaks of having “for the first time
attained enlightenment,” in the Vimalakirti Sutra he says, “For the
first time the Buddha sat beneath the tree,” in the Daijuku Sutra, “It
is sixteen years since the Buddha first attained enlightenment.” In
the Dainichi Sutra, “some years ago when I sat in the place of
meditation,” in the Ninno Sutra, “twenty-nine years since my
enlightenment”; in the Muryogi Sutra, “previously I went to the place
of meditation”; and in the Hoben Chapter of the Lotus Sutra, “when I
first sat in the place of meditation.” But now all these passages have
been exposed as gross falsehoods by this single pronouncement in
the Juryo Chapter. (M.W., Vol. 2, p. 148-9; Shinpen, p. 552)
Thus, in the Juryo Chapter Shakyamuni Buddha first reveals that he
actually attained enlightenment in the remote past. This was a big
shock to the people who were present during Shakyamuni’s lifetime.
Most of those in the great assembly knew of Shakyamuni Buddha
only as one who “left secular life at nineteen,” and “attained
enlightenment at thirty.” There could be nothing stranger than for
Shakyamuni to announce, “However, men of devout faith, the time is
limitless and boundless Ñ a hundred, thousand, ten thousand,
hundred thousand, nayuta aeons Ñ since I in fact attained
Buddhahood.” Not only this, in the Juryo Chapter Shakyamuni
Buddha also indicated the practice that was the cause for him to
attain the life state of a Buddha. The Juryo Chapter states, “Once I
also practiced the bodhisattva way, and the life that I then acquired
has yet to be exhausted.” (Kaiketsu, p. 500)
In a mere 18 Chinese characters, the Juryo Chapter reveals the fact
of Shakyamuni Buddha’s practice as a bodhisattva and that this
practice, which was the cause for his attainment of Buddhahood,
spanned an extremely long time.
The Buddha who has constantly been in the world since the remote
past first appears through the preaching of the Juryo Chapter. This
shows that the other Buddhas taught in the sutras up until then are
all emanations, or followers, of the Buddha of the Juryo Chapter. The
Daishonin explains this in “The Opening of the Eyes”:
When Shakyamuni Buddha revealed that he had gained
enlightenment in the far distant past and had since then been
constantly in the world, it became apparent that all the other
Buddhas were emanations of Shakyamuni. When the Buddha
preached the earlier sutras and the theoretical chapters of the Lotus
Sutra, the other Buddhas present were pictured as practicing various
religious austerities and disciplines side by side with Shakyamuni
Buddha. Therefore, the people who pay devotion to one or another of
these Buddhas as the object of worship customarily look down on
Shakyamuni Buddha. But now it becomes apparent that Vairochana
Buddha of the Kegon Sutra and the various Buddhas of the Hodo,
Hannya and Dainichi sutras are all in fact followers of Shakyamuni
Buddha. When Shakyamuni gained enlightenment at the age of
thirty, he seized the saha world away from Bonten and the Devil of
the Sixth Heaven, who had ruled it previously, and made it his own.
In the earlier sutras and the theoretical chapters of the Lotus Sutra,
he called the regions of the ten directions “pure lands” and spoke of
the present world as an “impure land.” But now he has reversed this
in the Juryo chapter, revealing that this world is the true land and
the so-called pure lands of the ten directions are impure lands, mere
provisional lands.
Since the Buddha of the Juryo chapter is revealed as the eternal
Buddha, it follows that the great bodhisattvas such as Monju and
Miroku, and the great bodhisattvas from other realms are in fact
disciples of Shakyamuni Buddha. (M.W., Vol. 2, p. 149-50; Shinpen, p.
552)
Here, the original identity of the primary Shakyamuni as the Buddha
of the True Effect of the remote past is revealed. This shows that all
Buddhas throughout the ten directions are emanations of
Shakyamuni and that all bodhisattvas are his disciples. It also shows
that this saha world is the True Land of the Buddha. In this way,
Shakyamuni Buddha “attacked the theoretical teaching to reveal the
essential teaching.” What meaning did this have for the people
during Shakyamuni’s lifetime?
These people saw the assembly on Eagle Peak and the Ceremony in
the Air of the Lotus Sutra with their own eyes. This made them
understand that they were followers of Shakyamuni Buddha from
the past. Since this is an important point, I would like to explain it in
more detail.
The people who attended the assembly on Eagle Peak heard the
explanation of the “Buddha of the True Effect always being present in
the world,” and awakened to their causal relation with the Buddha
since the remote past. Furthermore, by hearing of the “Buddha of the
True Cause always being present in the world,” they realized that
their own lives were also always present, according to the same
cause as for the Buddha. For the people in the world at that time, this
revealed the “object of worship of the Buddhism of harvest.” Nichiren
Daishonin clarified this in “The True Object of Worship.”
The saha world Shakyamuni revealed in the Juryo Chapter is the
eternal pure land, impervious to the three calamities and the four
cycles of change. In this world the Buddha is eternal, transcending
birth and death, and his disciples are also eternal. (M.W., Vol. 1, p.
66; Shinpen, p. 664)
If the Buddha of the Juryo Chapter had not appeared, then those
people would not have been able to receive the benefit of
enlightenment of the Buddhism of harvest. Consideration of this will
show that if the Juryo Chapter had not been preached, then all the
other sutras would have been without a soul. Nichiren Daishonin
states:
If, among all the numerous sutras, this Juryo chapter should be
lacking, it would be as though there were no sun and moon in the
sky, no supreme ruler in the nation, no gems in the mountains and
rivers, and no spirit in man. (“The Opening of the Eyes,” M.W., Vol. 2,
p. 150; Shinpen, p. 553)
From this, I think that you can understand that the Juryo Chapter is
the eye and heart of all the sutras.

2. People Who do not Understand the Juryo Chapter Do Not
Understand Their Debt of Gratitude to the Buddha
People in other sects of Buddhism fail to understand the great
importance of the Juryo Chapter. As has been said before, this is
because they are uninformed about how to judge the doctrinal
aspects of the sutras in order to determine their relative superiority
and inferiority.
Not understanding the Buddha of the Juryo Chapter means that one
does not understand the causality and origins from which one’s own
life arose. A child with no parents will be neglected by society. In
relationship to the Buddha, people live their lives like children
without parents. However, in reality there is no such thing as
children with no parents. It is just that they have become separated
from their parents and have forgotten their existence. Like children
who were born and reared by their parents but have forgotten their
debt of gratitude to their parents, people carry out an existence of
fruitless wandering.
The “seed of the Buddha vehicle” for becoming a Buddha had been
sown in the field of the hearts of the people in Shakyamuni’s lifetime
by the Original Buddha in the remotest past of Kuon ganjo. However,
because of the influence of bad relations or evil friends, most people
became separated from the Buddha with whom they had initially
formed a relation through the sowing of this seed. Thus they even
forgot that they held this valuable seed of Buddhahood within their
own lives.
In a very long journey of wandering, they experienced many
sufferings in spite of themselves. At times, they burned in the flames
of hell and at times they cried out in hunger and thirst, having been
born into the world of hunger. At times they were born into the
world of animality, where small creatures are eaten by large and
short creatures engulfed by long, and soon died in the midst of pain.
This is called the “suffering of being wounded and killed.” Sometimes
they were born into the world of anger (ashura) and fought and
battled to the limit, and at other times they were born into the world
of humanity, where they encountered the eight sufferings.
Occasionally they encountered the world of heaven, and experienced
the five types of decay, sinking into distress. This is called
“transmigration among the six paths.”2 The Daishonin says:
Up until now you have merely suffered in vain the pains of countless
existences since the remotest past. (“Questions and Answers on
Embracing the Lotus Sutra,” M.W., Vol. 5, p. 37; Shinpen, p. 300)
As this indicates, people completely fail to understand the nature of
the sufferings of life that span the three existences (past, present and
future).
The people of Shakyamuni Buddha’s lifetime ended their long,
wandering journey of innumerable aeons (kalpas) by encountering
the Buddha who is their father. Today, people in other religions are
not aware of the Buddha of the Juryo Chapter. Thus they do not
understand that they owe their debt of gratitude to the Buddha. The
Daishonin says:
The men of these sects who are ignorant of the teachings of the Juryo
chapter are similarly like beasts. (“The Opening of the Eyes”: M.W.,
Vol. 2, p. 153; Shinpen, p. 554)
This is the way the Juryo Chapter teaches about this subject. The
people who were there during Shakyamuni’s lifetime awakened to
their causal relation with the Buddha that spans the three existences,
a relationship like that between a father and his children.
Nichikan Shonin said, “Awakening to and understanding the seed is
the attainment of Buddhahood.” Thus, that the people of
Shakyamuni’s day heard him preach the Lotus Sutra verbally and
were awakened to this causal relationship is not the only important
thing. Even though it may not have been obvious, it was through the
preaching of the surface meaning of the Lotus Sutra that they were
able to accept and understand something on a deeper level, the “true
seed” for attaining Buddhahood. After profound consideration of this,
the Great Teacher Miao-lo explained:
Even though the harvest exists in the present, it more precisely is the
transmission of the true seed. (“Hokke Mongu Ki,” Taisho Tripitaka,
Vol. 34, p. 156)
This passage explains that although it appeared that these people
attained Buddhahood through the Juryo Chapter of the Lotus Sutra,
in fact they actually returned back to the sowing of the seed of
Buddhahood in their lives in Kuon ganjo, awakened to the true seed,
Nam-Myoho-Renge-Kyo, and in that way fulfilled their ultimate
purpose of attaining Buddhahood. The explanation of this “true seed”
falls within the domain of the doctrine hidden in the depths of the
Juryo Chapter.

3. The Juryo Chapter of the Inner Realization of the Original Buddha
The person who explains this doctrine hidden in the depths of the
Juryo Chapter is Nichiren Daishonin, himself, the Original Buddha of
the Buddhism of sowing. The Buddhism that Nichiren Daishonin
revealed is Nam-Myoho-Renge-Kyo, the Entity of the Law of the
Buddhism of sowing of Kuon ganjo.
Thus within the Juryo Chapter there are two levels of doctrine: first,
the doctrine revealed in the surface meaning of the words, which
were preached for the people in Shakyamuni Buddha’s lifetime to
harvest the seed of Buddhahood planted in their lives in the remote
past; and second, the doctrine hidden in the depths of the words,
where the Entity of the Law of the Buddhism of sowing is hidden.
The Daishonin states:
The teaching of the Juryo chapter bears special significance for me,
Nichiren. The great scholars of Buddhism such as T’ien-t’ai and
Dengyo understood it in a general way but did not reveal it in words,
and the same was true of Nagarjuna and Vasubandhu. (“Letter to
Gijo-bo,” M.W., Vol. 2, p. 235; Shinpen, p. 669)
As this indicates, as explained with the Daishonin’s own life, the
Juryo Chapter can be called the “Juryo Chapter of my Inner
Realization.”
Furthermore, in ” The Opening of the Eyes” the Daishonin states:
The doctrine of ichinen sanzen is found in only one place, hidden in
the depths of the Juryo chapter of the essential teaching of the Lotus
Sutra. (M.W., Vol. 2, p. 80; Shinpen, p. 526)
This doctrine of ichinen sanzen hidden in the depths of the Juryo
Chapter is the Nam-Myoho-Renge-Kyo of the Buddhism of sowing
possessed by Nichiren Daishonin. It is most vital that we deeply
believe and understand this.

4. The Appearance of the Bodhisattvas of the Earth
From here on, I would like to talk about the story told in the Juryo
Chapter and the meaning of its contents.
In consideration of the future, long after the Buddha’s passing,
Shakyamuni encourages his many disciples to propagate the Lotus
Sutra. His disciples know how difficult propagating the Lotus Sutra
will be after the Buddha’s passing, but they pledge to do so without
hesitating to give their lives.
However, the Buddha does not make use of these promises from his
disciples. This is because he knows that these disciples are still
shallow in practice and will be utterly unable to bear that
responsibility. The Buddha then turns to his disciples and teaches
them the following.
In this saha world I have followers as numerous as the sands of sixty
thousand Ganges rivers. These bodhisattvas are the people who will
be able to bear full responsibility for propagation after my passing.
At that point, the earth trembles and an innumerable number of
millions and billions of bodhisattvas emerge all at once. These many
bodhisattvas are all golden in color, with the thirty-two features of a
Buddha. Enveloped in immense shining light, they present a
mysterious and noble appearance. Among them are four leaders. The
first is Jogyo (Superior Practice), the second is Muhengyo (Infinite
Practice), the third is Jyogyo (Pure Practice), and the fourth is
Anryugyo (Firmly Established Practice). These four are called the
“four great bodhisattvas.”
The disciples of Shakyamuni are left speechless by this. First, they do
not know even a single one of these innumerable bodhisattvas. Not
only that, the bodhisattvas are so splendid in appearance that one
would think any one of them to be the master of Shakyamuni, not
the other way around. How strange for Shakyamuni to say that these
bodhisattvas are all his disciples. It seems impossible for that to be
true.
It is only natural for the disciples to wonder about this, because they
only know of the “Buddha” as the Shakyamuni who had left his
family at nineteen and attained enlightenment at thirty. Where and
when had Shakyamuni Buddha taught and converted such an
innumerable number of bodhisattvas?
This causes grave doubts among Shakyamuni’s disciples, from
Maitreya on down. In the course of the Buddha’s teaching, when his
disciples come to have this kind of doubt it is given the special name,
“swaying attachments to inferior teachings and giving rise to
doubt.”3 This occurrence of “swaying attachments and giving rise to
doubt” is the causal relation for Shakyamuni Buddha to reveal his
original identity.
Maitreya Bodhisattva, as the representative of all seated at the great
assembly, entreats Shakyamuni Buddha to resolve this doubt. He also
requests that this doubt be eliminated for the sake of people in the
future, because if people in the future have doubts about the Lotus
Sutra and are unable to believe in it, many people may fall into hell.

5. The Preaching of the Law in the Juryo Chapter
The Buddha then views the many bodhisattvas and the entire great
assembly and tells them:
You must believe and understand the true words of the Thus Come
One. (Kaiketsu, p. 495)
He tells them these same words a total of three times (this is called
the three exhortations). The great assembly, led by Maitreya, then
entreats Shakyamuni:
World Honored One, our only wish is that you teach us. Truly, we will
believe and accept the Buddha’s words. (Kaiketsu, p. 495)
They then repeat this request three more times (this is called the
four entreaties). Shakyamuni, seeing that the hearts of those in the
great assembly cannot not be stopped from entreating the Buddha to
teach, sets forth his sermon on the Law using the mysterious,
transcendental powers of the Buddha. He says:
In all worlds, gods, people, and ashuras say that the present
Shakyamuni Buddha departed from the palace of the Shakyas and,
not far from the city of Gaya, seated himself at a place for practicing
the Way and attained anuttara-samyak-sanbodhi (supreme
enlightenment). (Kaiketsu, p. 496)
The Buddha first sets forth the understanding of the Buddha’s
enlightenment held by the bodhisattvas and others in the great
assembly. Then, as if to negate these words, he reveals that the
Buddha has been “always present since the past.” (I previously
quoted a passage from “The Opening of the Eyes” in which this is
described.) Here is the key passage of the Juryo Chapter:
However, good sons, the time is limitless and boundless Ñ a hundred,
thousand, ten thousand, hundred thousand, innumerable kalpas Ñ
since I in fact attained Buddhahood. (Kaiketsu, p. 496)
Also, later in the Juryo Chapter this passage appears:
In this way, since I attained Buddhahood an unimaginably long
period has passed. My life span is immeasurable myriad kalpas. I am
always here, never perishing. (Kaiketsu, p. 500)
Now, one may wonder, why does this Buddha who is “always here,
never perishing” preach that he “will perish” with regard to things
such as propagation of the Law “after I perish”? This is an expedient
used by the Buddha to teach and convert living beings. Were the
Buddha to dwell in the world for a long time, people of shallow
virtue would not cultivate “roots of goodness.” They would be short-
sighted and neglect the way of Buddhist practice and they would lose
their spirit to revere and make offerings to the Buddha. If people
think that they will be able to meet the Buddha at any time, they
will behave in a short-sighted, self-centered fashion.
Knowing this tendency of the human heart, the Buddha preaches that
it is extremely difficult to encounter the appearance of the Buddha in
the world. This makes people think that it is almost impossible to
meet the Buddha. Because this brings forth a yearning for and thirst
to see the Buddha, they will then strive to cultivate roots of goodness
and accumulate merit. For this reason, even though in fact the
Buddha never perishes, he nevertheless preaches of his perishing.
Shakyamuni then faces the great assembly and preaches as follows,
using a parable:
To use a parable, suppose there were an excellent physician.4 This
excellent physician has superior, penetrating wisdom and can treat
all kinds of illnesses using every type of medicine. This excellent
physician has many children, as many as ten, twenty, or one
hundred.5 At a certain time this excellent physician has some
business to attend to that takes him to another country. However, his
children stay at home and later take a different kind of bad
medicine. This poison circulates throughout their bodies and they
suffer terribly. It is at exactly this time that the father of the
children returns from his journey.
All the children who have drunk the poison, both those who have
already lost their true minds and those who have not, see their
father returning from afar and are extremely joyful. They kneel
down respectfully and say, “We are so glad you have returned safely.
Because we are foolish, we have mistakenly drunk poison. Please,
quickly treat us and return us to health.”
The father sees the suffering of the children and prepares a good
medicine that is excellent in color, fragrance, and flavor. In order to
make the children take it, he says, “This good medicine possesses
color, fragrance, and flavor, so please drink it. If you do, these
sufferings will be gone, and other sufferings will also disappear.”
The children who have not yet lost their true minds see this good
medicine and take it immediately. Their sufferings are cured
instantly. However, the ones who have lost their true minds do not
try to drink the good medicine, even though they begged their father
to treat them. Why is this? It is because the poison has already
deeply penetrated into their bodies and they have lost their true
minds. Therefore, even though the medicine possesses color,
fragrance, and flavor, they do not think it will be good for them.
The father feels pity for the children. “They have obviously been
affected by the poison and their minds have become deranged. This
is why, even though they begged to be treated when they saw me,
they will not drink the medicine I gave them.”
So the father conceives of an expedient method to make the
children drink the good medicine. He says, “Remember this, my
children. I am advanced in years, becoming feeble, and the time for
my death has come. I now leave this good medicine here for you.
Please take and drink it. Do not worry that your illness will not be
cured Ñ you will definitely get better.”
Leaving behind these words, the father travels to a distant country.
He sends a messenger to his children who reports, “Your father has
died.”
Hearing this, the children think their father has abandoned them
and has died in a distant land. Their hearts are filled with sorrow
and pain. “If our father were in the world, he would pity us and save
us. But now our father has died in a far-off land and is no longer in
the world, we are lonely and have no protection, no one to turn to.”
The children fall deep into anguish. They then notice the excellence
of the color, fragrance, and flavor of the good medicine left by their
father when he was alive, and take it of their own accord. All of their
illnesses are thereby cured.
In the distant country, their father hears that the illnesses of his
children have been cured. He returns to them and shows himself to
them all once again.
The Buddha turns to the great assembly after teaching this parable
and says, “What do you think? Can any of you say that this excellent
physician was guilty of the offense of falsehood?” Those in the great
assembly hear him and reply, “No, we could never say that he was
guilty of falsehood.” Shakyamuni Buddha then explains, “The Buddha
is like this excellent physician. As the father of all, he uses good,
skillful expedients to save all people from the pain of the hell of
incessant suffering.”
The Buddha then repeats the meaning of this in verse. (Kaiketsu, p.
502 – 505 {paraphrase})

6. The Abundant Benefits Gained by the People of Shakyamuni
Buddha’s Lifetime
Everyone in the great assembly who heard the Juryo Chapter, from
Maitreya on down, experienced great joy. The next chapter, the
Funbetsu Kudoku Chapter, begins:
At that time, when the great assembly heard the Buddha teach of the
great length of the many kalpas of his life span, an immeasurable,
boundless myriad of living beings gained great, abundant benefits.
(Kaiketsu, p. 511)
Upon hearing the Buddha preach the Juryo Chapter, innumerable
people advanced along the path to enlightenment and gained great
benefit.

Conclusion
We, the priests and lay believers of Nichiren Shoshu, perform Gongyo
every morning and evening. In Mappo, practice for oneself means to
do Gongyo, and we chant the Daimoku, Nam-Myoho-Renge-Kyo. As
our practice of teaching others, we encourage people to chant this
valuable, priceless Daimoku. In this way, we seek benefit for
ourselves and others.
This chanting of the Daimoku of Nam-Myoho-Renge-Kyo is the
“primary practice” for the age of Mappo. The recitation of the Hoben
and Juryo Chapters of the Lotus Sutra is the “supplementary
practice,” in the sense that it assists this main practice. As an
analogy, would people be able to enjoy their meals if there were no
flavorings for food, such as salt? It is the food itself that is important
and central to one’s diet, but the food would not be good to eat
without the flavoring of salt. Accordingly, in Buddhist practice as
well, there is both the core practice (“primary practice”) and the
supplementary practice of reciting the Hoben and Juryo Chapters,
which reveal the truth of the main practice.
However, although we call this the “Juryo Chapter,” we do not recite
it as the Juryo Chapter of Shakyamuni Buddha. We recite it from the
viewpoint of the teaching of the Buddhism of sowing hidden in its
depths. Furthermore, the significance of our recitation has two
aspects. The first is that we recite the Juryo Chapter “for the sake of
refutation.” The second is that we recite the Juryo Chapter “for the
sake of utilization.” Once the doctrine of the Buddhism of sowing
hidden in its depths is revealed, the Juryo Chapter becomes the
“Juryo Chapter of the school of the Buddhism of sowing.” However, if
viewed from the standpoint of the Nam-Myoho-Renge-Kyo of the
Entity of the Law, this is still the standpoint of a theoretical teaching.
Therefore, this theoretical teaching must be refuted. This is called the
recitation of “refutation.” Next, as for utilization, the meaning of the
“true seed” is hidden within the Juryo Chapter, and this is what is
utilized. This we call the recitation of “utilization.”
Today I have spoken about many difficult things in a short period of
time. Considering the profundity of Buddhism, however, I have been
able to say very little. Buddhism, which is so difficult to understand,
can be correctly believed and understood only through faith, and it is
this that gives rise to benefit. I pray for you continued diligence in
practice.

Thank you for listening.

1. Doctrines: Hosso (literally Dharma-aspect); Principles: Hori
(literally, Dharma principle).
2. This is based on the beginning passage of “A Conversation Between
a Sage and an Unenlightened Man.” For reference, see M.W., Vol. 5.
3. Doshushogi in Japanese.
4. The excellent physician corresponds to the Buddha.
5. The children correspond to living beings.

©1995 Nichiren Shoshu Monthly. All rights reserved