The word ‘gongyo’ literally means ‘to exert oneself in practice’.
Gongyo is a short ceremony which enables us to celebrate our inherent Buddhahood and offer
prayers of gratitude and determination for whatever is relevant to us at any particular
time. Our daily prayers are dramas of challenging and creating something new in our lives.
Nichiren Daishonin did not dictate what time of the day to chant or how much,
its common that people start and end the day with the practice,
this is to charge up your day with the highest possible life state for any challenge ahead.
It is not important to understand the literal meaning of every word as we recite them its the intent behind it that matters,
nor does it matter about the pronunciation of 12 Century Japanese.
What matters more is your attitude when doing it.
Though no chapter of the Lotus Sutra is negligible, among the entire
twenty-eight chapters,the 'Expedient Means' (second) chapter and the 'Life Span'
(sixteenth) chapter are particularly outstanding. The remaining chapters are all in a
sense the branches and leaves of those two chapters. Therefore, for your regular
recitation, I recommend that you practice reading the prose sections of the 'Expedient
Means' and 'Life Span' chapters.
− Nichiren Daishonin (WND-1, p. 71)
The Lotus Sutra, which consists of these twenty-eight chapters, can be divided into two distinct parts:
the theoretical teaching, which equates to the first fourteen chapters, and the essential teaching, the latter fourteen chapters.
Two doctrines central to the theoretical teaching (the first half) are the ‘true aspect of all phenomena’
and the ‘attainment of Buddhahood by persons of the two vehicles’.
Gongyo picks an excerpt of the 'Expedient Means' from the first half
of the 'Theoretical teaching' and the 'Life Span' in the 'Essential teaching' found in the second half.
The ‘Expedient Means’ chapter goes on to explain that the reason or purpose for which all Buddhas appear in this world is to ‘open the door of Buddha wisdom’ for all people, to ‘show the Buddha wisdom’ to them, to ‘cause them to awaken to the Buddha wisdom’ and to ‘induce them to enter the path of Buddha wisdom’. (cf.LSOC, p. 64)
The Theoretical teaching (the first 14 chapters) of the Lotus Sutra, the voice-hearers awaken to the fact that they, too, have originally dedicated their lives to the same great vow as the Buddha. This clarifies that Shakyamuni and his voice-hearer disciples are committed to the same fundamental wish/vow.
The Essential teaching (the last 14 chapters) of the sutra reveals the true identity of Shakyamuni as the Buddha who has continued to preach the Law and teach and convert living beings in the saha-world based on this vow, ever since attaining enlightenment in the inconceivably distant past.
This is the ‘Buddha of actual attainment in the remote past’ expounded in the ‘Life Span’ (16th) chapter. In addition, the essential teaching clarifies that the bodhisattvas who share the mentor’s commitment – those who after the Buddha’s passing pledge to carry on the Buddha’s vow and devote themselves to the Buddha’s work of leading all living beings to happiness – are the Bodhisattvas of the Earth.
This Buddhist practice has to be carried out with determination and courage. When we
challenge ourselves bravely with the spirit to accomplish more today than yesterday
and more tomorrow than today, we are truly practicing. Without such a brave and
vigorous spirit, we cannot break the iron shackles of destiny, nor can we defeat
obstacles and devils. Our daily prayers are dramas of challenging and creating
something new in our lives. When we bravely stand up with faith, the darkness of
despair and anxiety vanishes from our hearts and in pours the light of hope and
growth. This spirit to stand up courageously is the spirit of faith
Opening Hoben gongyo
One person explained to me that doing Gongyo is a very rhythmical process. Each of the classical Chinese
characters in the liturgy book, I was told, is a beat. If I tap out a slow, steady rhythm
as I say the words, then I will, in time, be able to develop a more vivid pace. So by
tapping out a beat I can say: '/Ni/ji/se/son/ju/san/mai/an/jo/ni/ ki/' and so on. It
was also pointed out to me that some words which, in English script, look as if they
should be two beats (like 'butsu') are in fact just one.
- Niji seson. Ju sanmai. Anjo ni ki. Go shari-hotsu. Sho-but^chi-e. Jinjin muryo. Go chi-e mon. Nange nannyu. Issai shomon. Hyaku-shi-butsu. Sho fu no chi.
- At this time the World-Honored One serenely arose from meditation and addressed Shariputra:
"The wisdom of all Buddhas is infinitely profound and immeasurable.
The portal to this wisdom is difficult to understand and difficult to enter.
Neither men of Learning (shomon) nor men of Realization (engaku) are able to comprehend it."
At the start of gongyo, in the passage we recite, Shakyamuni Buddha clarifies to the wisest of all his disciples, Shariputra,
that the wisdom to which all Buddhas are enlightened is
infinitely profound and immeasurable and that it is beyond the ordinary capacity of disciples like Shariputra to comprehend.
This is not deliberately obtuse, but how do you explain something that you have no common vocabulary for or shared experience of?
This reminds me of Wine tasting, with 'woody notes' or 'strawberries' none of which make up wine, or another other extreme,
the feel of moon dust underfoot or its taste.
He explains that he has used similes and
other means to expound the Buddha wisdom to the people. He then reveals that the
Buddha's wisdom is the understanding of the 'true aspect of all phenomena', which
represents the principle that all people have the potential to be Buddhas. In this
chapter we recite the phrase, 'they have exerted themselves bravely and vigorously'
Buddhist practice has to be carried out with determination and courage. When we
challenge ourselves bravely with the spirit to accomplish more today than yesterday
and more tomorrow than today, we are truly practicing. Without such a brave and
vigorous spirit, we cannot break the iron shackles of destiny, nor can we defeat
obstacles and devils. Our daily prayers are dramas of challenging and creating
something new in our lives. When we bravely stand up with faith, the darkness of
despair and anxiety vanishes from our hearts and in pours the light of hope and
growth. This spirit to stand up courageously is the spirit of faith.
The Spirit of Faith
When one believes in and practices the Lotus Sutra, one’s innate Buddhahood
emerges, and at the same time one’s environment becomes a Buddha land - in any of the 10 worlds.
This is because everyone’s life is inherently endowed with the state of a Buddha.
This innate Buddha nature functions as the internal cause, which, in response to the right conditions, brings about, at any
time or any place, the reward of Buddhahood in one’s own being and in the environment.
It is the principle of Shakyamuni’s attainment of Buddhahood in the remote past that sheds light on the true nature of life;
namely that, from the most distant past into the limitless future, everyone is essentially a Buddha.
“Those who do not yet have faith in the Mystic Law are people at the ‘stage of being a Buddha in theory’
[the first of the six stages of practice],where the Buddha nature, while appearing vaguely to be present, does not function in the least. We [Soka Gakkai members], on the other hand, because we chant to the Gohonzon, are at the ‘stage of hearing the name and words of the truth’ [the second of the six stages of practice]. At this stage, the Gohonzon already shines brilliantly within us.
“However, the degree to which it shines will differ depending upon the strength of each person’s faith. It’s like a light bulb. A high-watt light bulb shines brightly, and a low-watt light bulb shines faintly.
“To continue with the analogy of a light bulb, for those who haven’t yet embraced the Mystic Law, the light bulb isn’t connected to a power source. Whereas for us, practitioners of the Mystic Law, the light bulb that is the Gohonzon is turned on. Therefore, our lives shine brightly.”
Everything depends on the strength of our faith.
When we have strong faith, our life itself becomes a “cluster of blessings” (WND-1, 832), which is how the Daishonin describes the Gohonzon. He further states: “This Gohonzon also is found only in the two characters for faith” (WND-1, 832).
Mentor & Disciple
Many get hung up on this, specially the disciple.
What is the role of a Mentor? If we think in terms of a Trade, and the craftsman is is teaching,
coaching the apprentice to be the best that he can as one day to he will become a mentor.
Therefore the mentor is much like a path finder.
Then the apprentice or disciple is the skill seeker from the master craftsman.
In our context, we dont have Shakyamuni to teach us, nor Nichiren, nor Toda.
But Toda did have Makiguchi, and Daisaku Ikeda had Josei Toda.
Daisaku Ikeda, has been honoring his mentor, by writing books and teaching, just as we once day will be doing the same.
In the ‘Emerging from the Earth’ (15th) chapter of the Lotus Sutra, Shakyamuni summons countless bodhisattvas for the purpose of entrusting them with the propagation of his teaching.
The Bodhisattvas of the Earth are countless in number, each leading an entourage of followers/disciples as numerous as the sands of sixty
thousand Ganges. These bodhisattvas had been constantly taught and instructed by Shakyamuni since the remote past, and had already come to
uphold the fundamental teaching for attaining Buddhahood.
Possessing within them the same enlightened life‑state as Shakyamuni,
they are charged with the mission to widely spread the Mystic Law in the evil age known as the Latter Day of the Law.
No transcendental powers - This point also perhaps explains
the reason why the Daishonin should refer to the deep mentor disciple bond between himself and Sairen-bo in this writing on the transmission of the heritage of the ultimate Law of life and death.
It follows, then, that Buddhism does not set forth the mentor as a mystical or transcendent superhuman being.
The Daishonin states, ‘Outside of the attainment of Buddhahood, there is no “secret” and no “transcendental power”.’ (cf. OTT, p. 125) As this passage suggests, the supreme and only mystery in Buddhism
is the ability of human beings to attain Buddhahood in their present form. Moreover, ‘the secret and transcendental power’ for attaining Buddhahood is something that can be manifested in the lives of all people.
The Lotus Sutra from beginning to end teaches the oneness, of mentor and disciple.
If Shakyamuni who attained enlightenment in the remote past is turned into a transcendent, superhuman being,
then the mentor-disciple relationship cannot function.
The point is that when the Buddha’s disciples fail to emulate his spirit and conduct, to be just like him,
the Buddha merely becomes an object of veneration or worship - deification,
and therefore cannot serve as a role model for others’ human revolution.
The True aspect of all Phenomena
At the end of the chapter we recite: The true aspect of all phenomena can only be understood and shared between Buddhas.'
"All phenomena" indicates life in the Ten Worlds and its environment, or all living beings and the realms in which they dwell.
In other words, it refers to all nature, to all things and phenomena.
Also, "true aspect", just as it sounds, means the true reality just as it is.
The true aspect of all phenomena might be thought of as the undisguised truth of all things.
'This phrase introduces the list of ten factors which indicate the contents of the true aspect.
They are: appearance, nature, entity, power, influence, internal cause, relation, latent effect, manifest effect and consistency from beginning to end.
It is these factors which bring the theory of the Ten Worlds to life.
The true aspect of all phenomena is a principle expounded in the ‘Expedient Means’ (2nd) chapter of the sutra. ‘All phenomena’ here means the world around us and its various workings, including the affairs of life and society. ‘True aspect’ means their ultimate reality or true essential nature. The truth or reality of all things that Buddhas, through their vast and profound wisdom, are able to perceive is called the true aspect of all phenomena. Once one perceives this reality, one understands that all phenomena and their true aspect are not two separate things, but that all phenomena are in fact manifestations or expressions of the true aspect.
Therefore, all phenomena and their true aspect can never be divided or separated.
Prior to the Lotus Sutra, it was thought that a practically insurmountable gap lay between a Buddha and an ordinary person; that is, between the life-state of Buddhahood and the other nine worlds. However, the Lotus Sutra takes the opposite view. While Buddhas and ordinary people of the nine worlds take on different appearances and qualities in terms of their roles and behaviour in the real world, on the level of life itself they are essentially the same, with no distinction between them.
Many in Body yet ‘one in mind’
Unity of purpose or ‘one in mind’, refers to the great desire or vow for kosen‑rufu.
A feature of all the 12 million members (Many in Body) in 192 countries and territories across the world, is chanting the same Gongyo,
with the same heart for Kosen‑rufu (One in Mind). Right now somebody somewhere in the world is chanting for Kosen‑rufu, that is unity of purpose.
No matter what language you speak Gongyo is the same, its a constant, its unity.
The SGI movement is diverse, embracing many people of different nationalities, races, social backgrounds and ages – a true global religion to transform societies and humanity.
Why do Gongyo?
Our morning and evening practice is an invigorating ceremony of beginningless time that revitalizes us from the very depths of our being.
Therefore, the important thing is to chant each day filled with a sense of rhythm and cadence - like a horse galloping through the heavens.
I hope you will chant in a way that leaves you refreshed and revitalized in both body and mind.
Even if we do not understand the exact meaning of the words, if in our hearts we have the feeling that we are praising and cherishing our Buddhahood,
along with a prayer for the happiness of all people and a determination to achieve our goals, then the sound of our words will stimulate and activate our Buddha nature.
After we have finished reciting the sutra and start to repeat the phrase Nam-myoho-renge-kyo,
we can be confident that this ceremony of gratitude and determination is drawing out our greater potential for the benefit of ourselves and other people.
This ceremony is our determination in drawing out our greater potential.
- The Great Vow for Kosen‑rufu
- The great vow to realise kosen-rufu is also the very heart of the mentor-disciple spirit shared by Mr Makiguchi, Mr Toda, and Sensei,
who have inherited this vow through directly connecting our lives to the Daishonin. All three have given ourselves to its actualisation
with tireless dedication and ungrudging effort. This is truly the essence of the spirit of ‘many in body but one in mind’.
‘One in mind’ also means the spirit to steadfastly battle destructive forces that seek to obstruct and harm this noble movement.
The same vow disciples of Shakyamuni made in the timeless past.
- Respecting our fellow practitioners
- The fundamental wish of Shakyamuni and all other Buddhas is to enable all people to reveal the Buddha wisdom, inherent equally in everyone’s life, and to carry out Buddhist practice based on that wisdom. In this way, they aim to enable all people to achieve a state of life equal to that of the Buddhas themselves.
This is conveyed in the Lotus Sutra by Shakyamuni’s statement of his long-held vow ‘to make all persons equal to me, without any distinction between us’. (LSOC, p. 70) This is the fundamental purpose of Buddhism.
The ‘to make all persons equal to me, without any distinction between us’
which means just as you are, male/female,gay/straight or whatever, if you have a pulse then you are included.
Which means all people that can hear Nam-myoho-renge-kyo (Voice Hearer) can make use of it.
- Faith grounded in the shared commitment of mentor and disciple
- The Shakyamuni’s voice-hearer disciples in the Lotus Sutra
were actually bodhisattvas who had undertaken bodhisattva practice in past lifetimes.
Through these words of the Buddha, the voice-hearers remember that they originally possessed the life‑state of bodhisattvas.
Lotus Sutra reveals that since the immeasurable past the voice hearers have possessed
‘the wish that they have had deep in their hearts from the start’ (cf. LSOC8, p. 182) – that is, the wish to attain
supreme enlightenment and free all living beings from suffering.
It can therefore be said that the voice hearers, by recalling their great wish(Vow) from the distant past, discover and
awaken to their identity as living beings who have carried out the same bodhisattva practice as their teacher Shakyamuni.
‘Those persons who had heard the law dwelled here and there in various Buddha lands, constantly reborn in company with their teachers’
… The Daishonin also tells Sairen-bo of the profound karmic ties they share as mentor and disciple. This is the passage where he says, ‘It must be ties of karma from the distant past that have destined you to become my disciple at a time like this.’ (WND‑1, p. 217)
The Daishonin indicates that this mysterious bond can perhaps only be fathomed by the Buddhas Shakyamuni and Many Treasures.
Where to do Gongyo?
It does not matter where you do Gongyo.
Its usual to do it in front of your gohonzon, but that gohonzon is also you, its a reflection of your buddhahood,
your the buddha in the mirror.
In “The Real Aspect of the Gohonzon,” the Daishonin states:
“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”
− Nichiren Daishonin (WND-1, 832).
As Mr Toda once said:
“Although we may pray to this great Gohonzon thinking it exists outside us,
the reality is that it resides directly within the lives of us who chant Nam-myoho-renge-kyo with faith in the Gohonzon
of the Three Great Secret Laws". This passage from the Daishonin is truly inspiring.
So location is not important once you get that the Gohonzon is inside you.
Why do Gongyo?
Exerting ourselves in the practice of gongyo each day amounts to what we might call a “spiritual workout.”
It purifies our lives, gets our “motors” running, and sets us on the right track.
It gets our bodies and our minds moving and sets a good rhythm for the day.
Buddhism aims to make people free in the most profound sense; its purpose is not to restrict or constrain.
Doing gongyo is a right, not an obligation.
Because Buddhism entails practice, tenacious efforts are required, but these are all for your own sake.
If you want to have great benefits or to develop a profound state of life, you should exert yourself accordingly.
Do as much or as little as you choose. You might only have time in your lunch hour.
Neither Nichiren Daishonin nor Shakyamuni compelled us to get up an hour before we went to bed to do this as a chore or obligation.
The way we “free” ourselves is by transforming our karma and the tendencies that cause us to suffer.
Doing gongyo and chanting Nam-myoho-renge-kyo every day enables us to do so.
Its a choice.
Our Gongyo
Hoben - Expedient Means Chapter
- Niji seson. Ju sanmai. Anjo ni ki. Go shari-hotsu. Sho-but^chi-e. Jinjin muryo. Go chi-e mon. Nange nannyu. Issai shomon. Hyaku-shi-butsu. Sho fu no chi.
- At this time the World-Honored One serenely arose from meditation and addressed Shariputra: "The wisdom of all Buddhas is infinitely profound and immeasurable. The portal to this wisdom is difficult to understand and difficult to enter. Neither men of Learning (shomon) nor men of Realization (engaku) are able to comprehend it."
- Sho-i sha ga. Butsu zo shingon. Hyaku sen man noku. Mushu sho butsu. Jin gyo sho-butsu. Muryo doho. Yumyo shojin. Myosho fu mon. Joju jinjin. Mi-zo-u ho. Zui gi sho setsu. Ishu nange.
- "The reason is this. A Buddha has carried out countless austerities under many hundred thousand myriads of kotis of Buddhas. He devoted himself to these practices so valiantly and untiringly that his name is universally known. He realized the profound, unparalleled Law and preaches it according to the people's capacity, yet his intention is very difficult to understand."
- Shari-hotsu. Go ju jo-butsu irai. Shuju innen. Shuju hiyu. Ko en gonkyo. Mu shu hoben. Indo shujo. Ryo ri sho jaku.
- "Shariputra, ever since I attained Buddhahood, I have widely expounded my teachings through many stories of past relationships and many parables, and by countless means have led the people to renounce all their attachments.
- Sho-i sha ga. Nyorai hoben. Chiken hara-mitsu. Kai i gu-soku.
- The reason for this is that the Tathagata is possessed of both means and perfect wisdom."
- Shari-hotsu. Nyorai chiken. Kodai jinnon. Muryo muge. Riki. Mu-sho-i. Zenjo. Gedas. Sanmai. Jin nyu musai. Joju issai. Mi-zo-u ho.
- "Shariputra, the wisdom of the Tathagata is all-encompassing and profound. His mercy is infinite, and his teaching knows no bounds. Endowed with power, fearlessness, concentration, emancipation [from sufferings and desires] and the capacity to meditate, he dwells in the boundless and awakens to the never before-realized Law."
- Shari-hotsu. Nyorai no. Shuju fun-betsu. Gyo ses sho ho. Gonji nyunan. Ekka shushin. Shari-hotsu. Shu yo gon shi. Muryo muhen. Mi-zo-u ho. Bus shitsu joju.
- "Shariputra, the Tathagata has the power to perceive which among the various teachings [is suited to his audience], to preach the teachings in a skillful way, and to gladden the hearts of the people with warm and tender words. That is to say, Shariputra, the Buddha has realized the infinite, boundless and unparalleled Law."
- Shi shari-hotsu. Fu shu bu setsu. Sho-i sha ga. Bus sho joju. Dai ichi ke-u. Nange shi ho.
- "Shariputra, I will say no more, because that which the Buddha has achieved is the rarest and most difficult Law to comprehend."
- Yui butsu yo butsu. Nai no kujin. Shoho jisso.
Sho-i shoho. Nyo ze so.
Nyo ze sho. Nyo ze tai.
Nyo ze riki. Nyo ze sa.
Nyo ze in. Nyo ze en.
Nyo ze ka. Nyo ze ho.
Nyo ze honmak~kukyo to.
- "The true entity of all phenomena can only be understood and shared between Buddhas. This reality consists of appearance, nature, entity, power, influence, internal cause, relation, latent effect, manifest effect, and their consistency from beginning to end."
Juryo - Life Span Chapter
- (9) p147
Niji butsu go. Sho bo-satsu gyo. Issai daishu. Sho zen-nanshi. Nyoto to shinge. Nyorai jotai shi go. Bu go daishu. Nyoto to shinge. Nyorai jotai shi go. U bu go. Sho daishu, Nyoto to shinge. Nyorai jotai shi go. Zeji bo-satsu daishu. Mi-roku i shu. Gassho byaku butsu gon. Seson. Yui gan ses^shi. Gato to shinju butsu-go. Nyo ze san byaku i. Bu gon. Yui gan ses^shi. Gato to shinju butsu-go
- At this time the Buddha addressed the bodhisattvas and all the multitude: "Men of devout faith, believe and understand the true words of the Tathagata" Again the Buddha addressed the people: "Believe and understand the true words of Tathagata". "At this time the bodhisattvas and the multitude beginning with Miroku, pressed their palms together and said: "World-Honored One, our only wish is that you teach us. Certainly we will believe the Buddhas words. Thus they spoke three times, repeating the words. " Our only wish is that you teach us. Certainly we will believe the Buddha's words.
- Niji seson. Chi sho bo-satsu. San sho fu shi. Ni go shi gon. Nyoto tai cho. Nyorai hi-mitsu. Jinzu shi riki.
- When the World Honored One says that the bodhisattvas repeated their petition three times and more without ceasing he addressed them "Listen well and hear the Tathagata's secret and his mystic power."
- Issai seken. Tennin gyu. Ashura. Kai i kon shaka-muni-butsu. Shus^shaku-shi gu. Ko gayajo. fu on. Za o dojo. Toku a-noku-ta-ra san-myaku sanbodai. Nen zen-nanshi. Ga jitsu jo-butsu irai. Muryo muhen. Hyaku sen man noku. Nayuta ko
- "All gods, men and asutras of this world believe that after leaving the palace of the Shakyas, Shakyamuni Buddha seated himself at the place of meditation not far from the city of Gaya and attained the supreme enlightenment. However, men of devout faith, the time is limitless and boundless -- a hundred, thousand, ten thousand, hundred thousand, nayuta aeons -- since I in fact attained Buddhahood."
- Hi nyo go hyaku sen man noku. Nayuta. Asogi. Sanzen dai sen sekai. Ke shi u nin. Matchi mijin. Ka o tobo. Go hyaku sen man noku. Nayuta. Asogi koku. Nai ge ichi-jin. Nyo ze to gyo. Jin ze mijin. Sho zen-nanshi. O i unga. Ze sho sekai. Ka toku shiyui. Kyokei chi go. Shu fu.
- "Suppose there is one who reduces five hundred, thousand, ten thousand, hundred thousand, nayuta (10^11) asogi (10^59) major world systems to particles of dust, and then takes them all toward the east, dropping one particle each time he traverses five hundred, thousand, ten thousand, hundred thousand, nayuta, asogi worlds. Suppose that he continues traveling eastward in this way, until he has finished dropping all the particles. Men of devout faith, what is your opinion? Can the total number of all those worlds be imagined or calculated ?"
- Mi-roku bo-sat^to. Ku byaku butsu gon. Seson. Ze sho sekai. Muryo muhen. Hi sanju sho chi. Yaku hi shin-riki sho gyu. Issai shomon. Hyaku-shi-butsu. I murochi. Fu no shiyui. Chi go genshu. Gato ju. A-yui-ot-chi-ji. O ze ji chu. Yaku sho fu das^seson. Nyo ze sho sekai. Muryo muhen. Niji butsu go. Dai bosas^shu. Sho zen-nanshi. Konto funmyo. Sengo nyoto. Ze sho sekai. Nyaku jaku mijin. Gyu fu jaku^sha. Jin ni i jin. Ichi-jin ikko. Ga jo-butsu irai. Bu ka o shi. Hyaku sen man noku. Nayuta. Asogi ko.
- Bodhisattva Miroku and the others said to the Buddha " World Honored One, these worlds are infinite and boundless. They are beyond calculation. They exceed the power of the imagination. Neither men of Learning nor men of Realization even with their illusion-free wisdom could imagine or calculate the number. Although we are now at the stage where we will never backslide in faith we are totally incapable of comprehending this, World-Honored One, these worlds are infinite and boundless." Then the Buddha addressed the great bodhisattvas: "Now, men of devout faith I clearly proclaim to you. Suppose all these worlds, whether they received a particle or not are once more reduced to dust. Let one particle represent one aeon. Then the time which has passed since I attained Buddhahood suppose this by one hundred, thousand, ten thousand, hundred thousand, nayuta, asogi aeons."
- (13)Ji ju ze rai. Ga jo zai shi. Shaba sekai. Seppo kyoke. Yaku o yosho. Hyaku sen man noku. Nayuta. Asogi koku. Dori shujo.
- "Ever since then I have been constantly in this world expounding the Law and instructing [the people]. Also I have led and benefited the people in one hundred thousand, ten thousand hundred thousand nayuta asogi other worlds."
- 1.Sho zen-nanshi. O ze chugen. Ga setsu nen-do-but^to. U bu gon go. Nyu o nehan. Nyo ze kai i Hoben fun-betsu
- "Men of devout faith during this time I taught people about Nento Buddha and others saying that I would end all sufferings and pass away. All this I did through different methods of teaching that were suited to the capacity of the people."
- 2.Sho zen-nanshi. Nyaku u shujo. Raishi ga sho. Ga i butsu-gen. Kan go shin to. Sho kon ridon. Zui sho o do. Shosho ji setsu. Myoji fudo. Nenki daisho. Yaku-bu gen gon. To nyu nehan. U i shuju hoben. Setsu mimyo ho. No ryo shujo. Hok^kangi shin.
- "Men of devout faith, when the people came to me, I perceived with the eyes of a Buddha the degree of their faith and other qualities depending upon whether their capacities were keen or dull. I made my appearance teaching in many different worlds using different names, and explaining how long a period my teaching would be efficacious. On other occasions when I made my advent I told the people that I would soon enter nirvana, and employed many methods to expound the wonderful teachings and caused the people to be gladdened their hearts."
- 3.Sho zen-nanshi. Nyorai ken sho shujo. Gyo o shobo. Toku hak^ku ju sha. I ze nin setsu. Ga sho shukke. Toku a-noku-ta-ra. San-myaku sanbodai. Nen ga jitsu. Jo-butsu irai. Ku-on nyaku shi. Tan ni hoben. Kyoke shujo. Ryo nyu butsu-do. Sa nyo ze setsu.
- "Men of devout faith, I the Tathagata, observed that the people delighted in inferior teachings and were meager in virtue and weighted down by defilement. Therefore I taught them that I had renounced the world in my youth and later attained enlightenment. But in truth the time since I attained Buddhahood is the tremendously long period I have already revealed. This was only an expedient I used to teach the people and cause them to enter on the path to Buddahood."
- 4. Sho zen-nanshi. Nyorai sho en kyoden Kai i dodas^shujo. Waku sek^koshin. Waku set^tashin. Waku ji koshin. Waku ji tashin. Waku ji koji. Waku ji taji. Sho sho gon-setsu. Kai jitsu fu ko.
- "Men of devout faith the sutras which the Tathagata expounded are all for the purpose of saving people from their sufferings. Sometimes I spoke of myself sometimes of others; sometimes I presented myself, sometimes others; sometimes I showed my own actions sometimes those of others. All my doctrines are true and none are false."
- Sho-i sha ga. Nyorai nyojit^chiken. Sangai shi so. Mu u shoji. Nyaku tai nyaku shutsu. Yaku mu zai-se. Gyu metsu-do sha. Hi jitsu hi ko. Hi nyo hi i. Fu nyo sangai. Ken no sangai. Nyo shi shi ji. Nyorai myo ken. Mu u shaku-myo.
- "The reason is that the Tathagata perceives the true aspect of the threefold word exactly as it is. There is no ebb and flow of birth and death nor life in this world and later extinction. It is neither substantial nor empty neither consistent nor diverse. Nor is it what those who dwell in the threefold world perceive it to be. All such things the Tathagata sees clear and without error."
- I sho shujo. U shuju sho. Shuju yoku. Shuju gyo. Shuju oku-so. Fun-bek^ko. Yoku ryo sho sho zengon. I nyakkan innen. Hiyu gonji. Shuju seppo. Shosa butsu-ji . Mi zo zan pai .
- "People have differing natures, differing desires, differing modes of behavior, and differing ideas and outlooks. Therefore out of my desire to plant the seeds of enlightenment in their hearts I have taught the various teachings through stories of past relationships parables and other sayings. This practice proper to a Buddha I have continued unceasingly."
- Nyo ze. Ga jo-butsu irai. Jindai ku-on. Jumyo muryo. Asogi ko. Joju fu-metsu. Sho zen-nanshi. Ga hon gyo bo-satsu do. Sho jo jumyo. Kon yu mi jin. Bu bai jo shu. Nen kon hi jitsu metsu-do. Ni ben sho gon. To shu metsu-do. Nyorai i ze hoben. Kyoke shujo.
- "Since I attained Buddahood an unimaginably long period has passed. The length of my life is infinite aeons. My life has always existed and shall never end. Men of devout faith, once I also practiced the bodhisattva austerities, and the life which I then acquired has yet to be exhausted. My life will last yet twice as many aeons from now. Although I never really pass away I predict my own death. With this means, the Tathagata teaches the people."
- Sho-i sha ga Nyaku buk-ku-ju o se. Haku-toku shi nin. Fu shu zengon. Bingu gesen. Ton-jaku go-yoku Nyu o oku-so. Moken mo chu. Nyakken nyorai. Jo zai fu-metsu. Ben ki kyoshi. Ni e endai. Fu no sho o. Nanzo shi so. Kugyo shi shin.
- "The reason is this If the Buddha remains in the world too long those people with shallow virtue will not be able to accumulate the good fortune necessary to attain enlightenment. They will fall into poverty and debasement. Greedy with the five desires they will be caught in the snares of deluded thoughts and ideas. By seeing the Tathagata constantly present and undying in this world, they will become arrogant and selfish and will neglect their practice of Buddhism. They will fail to realize how difficult it is to meet the Tathagata and will feel no reverence for him."
- Ze ko nyorai. I hoben setsu. Bi-ku to chi. Shobus^shus-se. Nan ka chigu. Sho-i sha ga. Sho haku-toku nin. Ka muryo. Hyaku sen man nok-ko. Waku u ken butsu. Waku fu ken sha. I shiji ko. Ga sa ze gon. Sho bi-ku. Nyorai nan ka tokken. Shi shujo to. Mon nyo ze go. Hit^to sho o. Nanzo shi so. Shin ne renbo. Katsu-go o butsu. Ben shu zengon. Ze ko nyorai. Sui fu jitsu metsu. Ni gon metsu-do.
- "As an expedient, therefore, the Tathagata speaks to the monks, saying "You should know it is a rare thing to live at a time when a Buddha appears in the world. "The reason is that even after the lapse of infinite hundred thousand, ten thousand, hundred thousand aeons , some of the men of little virtue may chance to see a Buddha, but others still may not." Therefore I tell them, "Monks, it is rare that may see the Tathagata" When the people hear these words, they are sure to realize how rare it is to see a Buddha, and then they will yearn and thirst for him. In this way they will plant the cause of enlightenment in their hearts. Therefore the Tathagata announces his own death even though he does not really become extinct."
- U zen-nanshi. Sho-butsu nyorai. Ho kai nyo ze. I do shujo. Kai jitsu fu ko.
- "You men of devout faith, any teaching of any Buddha is always like this. Since Buddhas reveal their teachings in order to save people all of them are true and none are false."
- (22) p 257 Hi nyo ro-i. Chi-e so-datsu. Myo ren ho-yaku. Zen ji shubyo. Go nin ta. sho shi-soku. Nyaku ju niju. Nai-shi hyaku-shu. I u ji-en. On shi yo-koku.
- "Imagine a wise and skilled physician who can compound medicines to cure any disease. He has many sons, perhaps ten, twenty, ore even a hundred. He goes off to a distant land to see some matter."
- Sho shi o go. On ta doku-yaku. Yaku hotsu monran. Enden u ji.
- "Later the children drink some kind of poison that makes them wild with pain, and they fall writhing to the ground."
- Zeji go bu. Gen rai ki ke. Sho shi on doku Waku shitsu honshin. Waku fu shis^sha. Yo ken go bu. Kai dai kangi. Haiki monjin. Zen nan non ki. Gato guchi. Go buku doku-yaku. Gan ken kuryo. Kyo shi jumyo.
- "At this time the father comes back to his home and finds that his children have drunk poison. Some are out of their minds while others are not. Seeing their father from afar all are filled with joy and kneel down to entreat him saying, "How wonderful that you have returned safely! We were stupid and by mistake drank some poison. We beg you to cure us and let us live longer."
- Bu ken shi to. Kuno nyo ze. E sho kyobo. Gu ko yaku-so. Shiki ko mimi. Kai shitsu gu-soku. Toshi wago. Yo shi ryo buku. Ni sa ze gon. Shi dai ro-yaku. Shiki ko mimi. Kai shitsu gu-soku. Nyoto ka buku. Soku jo kuno. Mu bu shugen.
- "The father seeing his children suffering like this follows various prescriptions. Gathering fine medicinal herbs that are perfect in color fragrance and flavor he grinds sifts and mixes them together. Giving a dose of these to his children he tells them, "This highly beneficial medicine is perfect in color fragrance and flavor. Take it and you will quickly be relieved of your sufferings and will be free of all distress."
- Go sho shi chu. Fu shis^shin ja. Ken shi ro-yaku. Shiki ko gu ko. Soku-ben buku shi. Byo jin jo yu. Yo shis shin ja. Ken go bu rai. Sui yak-kangi. Monjin gu-shaku ji byo. Nen yo go yaku. Ni fu ko buku.
- "Those children who have not lost their senses can see that the beneficial medicine is good in both color and fragrance, so they take it immediately and are completely cured of their sickness. Those who are out of their minds are equally delighted to see their father return and beg him to cure their sickness but when they are given the medicine they refuse to take it."
- Sho-i sha ga. Dokke jinnyu. Ship^ponshin ko. O shi ko. Shiki ko yaku. Ni i fu mi. Bu sa ze nen. Shi shi ka min. I doku sho chu. Shin kai tendo. Sui ken ga ki. Gushak^kuryo. Nyo ze ko yaku. Ni fu ko buku. Ga kon to setsu hoben. Ryo buku shi yaku. Soku sa ze gon. Nyoto to chi. Ga kon sui ro. Shi ji i shi. Ze ko ro-yaku. Kon ru zai shi. Nyo ka shu buku. Mot^tsu fu sai. Sa ze kyo i. Bu shi ta-koku. Ken shi gen go. Nyo bu i shi.
- "This is because the poison has penetrated deeply, causing them to lose their minds. Therefore they think that the medicine will not taste good in spit of its fine color and fragrance. Then the father thinks, "My poor children! The poison has attacked them and completely deranged their minds. Although they are happy to see me and ask me to cure them, they refuse to take this fine medicine I offer them. Now I must use some means to get them to take it." So he tells them this: "Children, listen, I am now old and weak. My life is nearing its end. I leave this good medicine here for you now. You should take it and not worry that it will not cure you." So instructing them, he again goes off to another land, where he sends a messenger home to announce: "Your father is dead."
- Zeji sho shi. Mon bu haiso. Shin dai uno. Ni sa ze nen. Nyaku bu zai sha. Jimin gato. No ken kugo. Konja sba ga. On so ta-koku. Ji yui koro. Mu bu jiko. Jo e hikan. Shin zui shogo. Nai chi shi yaku. Shiki ko mimi. Soku shu buku shi. Doku byo kai yu. Go bu mon shi. Shichi toku sai. Jin ben rai ki. Gen shi ken shi.
- "Hearing that their father has deserted them and died, the sons are overcome by anguish and reflect "If our father were alive, he would have pity on us and protect us, but now he has forsaken us and died in some faraway land. We are now mere orphans with no one to rely on." In their incessant grief, they finally awaken. They realize that the medicine actually does possess excellent color, fragrance and favor, and so they take it and are healed of all the effects of the poison."
- Sho zen-nanshi. O i unga. Ha u nin no. Sesshi ro-i. Komo zai fu. Hot^cha. Seson. Butsu gon. Ga yaku nyo ze. Jo-butsu irai. Muryo muhen. Hyaku sen man noku. Nayuta. Asogi ko. I shujo ko. I hoben-riki. Gon to metsu-do. Yaku mu u no. Nyo ho setsu ga. Komo ka sha.
- "Now, men of devout faith, what do you think about this? Can anyone say that this excellent physician is guilty of lying ?"
"No, World-Honored One"
Then the Buddha spoke, saying: "It is the same with me. The time is limitless? a hundred, thousand ten thousand, hundred thousand, nayuta, asogi aeons ?since I attained Buddhahood. For the sake of the people I have used these expedient means telling of my own passing. But no one can reasonably accuse me of lying."
- Myo Ho ren ge kyo. Nyorai ju-ryo-non Dai ju-roku
- or (ASK ADAM)
- Niji seson. Yoku ju sen shigi. Ni setsu ge gon.
(29) p309
Ji ga toku bur^rai. Sho kyo sho kosshu. Muryo hyaku sen man. Oku sai asogi. Jo seppo kyoke Mushu oku shujo. Ryo nyu o butsu-do. Nirai muryo ko.
- At that time the World-Honored One, desiring to emphasize this teaching once more, spoke in verse.
"Since I attained Buddhahood,
countless aeons have passed,
a hundred, thousand, ten thousand,
hundred thousand, asogi aeons.
I have taught the Law continuously
during these countless aeons
and caused infinite millions
to enter on the road to Buddhahood."
- I do shujo ko. Hoben gen nehan. Ni jitsu fu metsu-do. Jo ju shi seppo.
- "I let the people witness my nirvana
as a means to save them,
but in truth I do not die;
I am here always, teaching the Law."
- Ga jo ju o shi. I sho jin-zu-riki. Ryo tendo shujo. Sui gon ni fu ken.
- "I am here always,
yet because of my mystic powers
the deluded people cannot see me
even when I am close by."
- Shu ken ga metsu-do. Ko kuyo shari. Gen kai e renbo. Ni sho katsu-go shin.
- "When the people witness my passing,
they pay widespread reverence to my relics
All of them harbor thoughts of yearning,
and in their hearts a thirst for me is born."
- Shujo ki shin-buku. Shichi-jiki i nyunan. Isshin yok^ken butsu. Fu ji shaku shinmyo. Ji ga gyu shuso. Ku shutsu ryojusen.
- "When they have become truly faithful, honest and upright, gentle in mind, single-mindedly yearning to see the Buddha, not begrudging their lives to do so, then I and the assembly of monks appear together on Eagle Peak."
- Ga ji go shujo. Jo zai shi fu-metsu. I hoben-rik^ko. Gen u metsu fu-metsu. Yo-koku u shujo. Kugyo shingyo sha. Ga bu o hi chu. I setsu mujo ho.
- "Then I tell the people
that I am always here never dying ,
that l seem at times to live, at times to die,
merely as all expedient means.
If there are those in other worlds who are reverent and sincere in faith,
among them also I teach the highest Law of all."
- Nyoto fu mon shi. Tan ni ga metsu-do. Ga ken sho shujo. Motsu-zai o kukai. Ko fu i gen shin. Ryo go sho katsu-go. In go shin renbo. Nai shutsu i seppo.
- "But you refuse to heed my words
and insist upon thinking that I die.
I see the mass of people
drowned in a sea of woe,
and for that reason I do not show myself,
causing them to thirst for me
When their hearts commence to yearn,
I appear to once to teach the Law."
- Jin-zu riki nyo ze. O asogi ko. Jo zai ryo jusen. Gyu yo sho jusho. Shujo ken ko jin. Dai ka sho sho ji. Ga shi do annon. Tennin jo juman. Onrin sho do-kaku. Shuju ho Shogon. Hoju ta keka. Shujo sho yu-raku. Soten gyaku tenku. Jo sas^shu gi-gaku. U mandara ke. San butsu gyu daishu. Ga jodo bu ki. Ni shu ken sho jin. Ufu sho kuno. Nyo ze shitsu juman
- "Such are my mystic powers.
For innumerable kotis of aeons
I have always been on Eagle Peak
and have lived in various other lands
When men witness the end of an aeon
and all is consumed in a great fire,
this, my land, remains safe and unharmed,
constantly filled with gods and men.
The halls and palaces in its gardens and groves
are adorned with all kinds of gems.
Precious trees bear plentiful flowers and fruit,
and the people there are happy and at ease.
The gods strike heavenly drums
making a ceaseless symphony of sound.
A rain of white mandara blossoms
scatters over the Buddha and the people.
My pure land is indestructible yet men see it as consumed in fire,
filled with sorrow fear and woe,
a place of countless troubles."
- Ze sho zai shujo. I aku-go innen. Ka asogi ko. Fu mon sanbo myo.
- "These people with their various crimes,
because of the effects of their evil deeds,
will never even hear the name of the three treasures,
though countless aeons go by."
- Sho u shu ku-doku. Nyuwa shichi-jiki sha. Sokkai ken gashin. Zai shi ni seppo. Waku-ji i shi shu. Setsu butsu-ju muryo. Ku nai ken bussha. I setsu butsu nan chi.
- "But those who follow meritorious ways,
who are gentle, peaceful and upright,
all of them will see me
here in person, teaching the Law.
At times I will teach these people the immeasurable length of the Buddha's life,
and to those who see me only after a long while
I will explain how difficult it is to meet the Buddha."
- Ga chi-riki nyo ze. Eko sho muryo. Jumyo mushu ko. Ku shugo sho toku.
- "Such is the power of my wisdom
that it illuminates infinitely far.
This life that endures for countless aeons
I gained as the result of lengthy practice."
- Nyoto u chi sha. Mot^to shi sho gi. To dan ryo yo jin. Butsu-go jip^puko. Nyo i zen hoben. I ji o shi ko. Jitsu zai ni gon shi. Mu no sek^komo. Ga yaku i se bu. Ku sho kugen sha.
- "You men of wisdom,
rid yourselves of all doubts about this!
Cut them off once and for all.
The Buddhas words are true not false,
He is like the skilled physician
suing some devices to cure his deluded children.
He lives but tells them he has died.
No one can call his teaching false.
I am the father of this world,
saving those who are suffering and afflicted."
- I bonbu tendo. Jitsu zai ni gon metsu. I joken ga ko. Ni sho kyoshi shin. Ho-itsu jaku go-yoku. Da o aku-do chu. Ga jo chi shujo. Gyo do fu gyo do. Zui o sho ka do. I ses^shuju ho.
- "Because of the delusions of ordinary people,
I say I have departed though in fact I live,
for if they see me constantly,
arrogance and selfishness arise in their hearts,
Abandoning themselves to the five desires,
they fall into the paths of evil.
I am ever aware of which people practice the Way, and which do not."
- Mai ji sa ze nen. I ga ryo shujo. Toku nyu mu-jo do. Soku joju busshin.
- "This is my constant thought:
how I can cause all living beings
to gain entry to the highest Way
and quickly attain Buddhahood."
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