The Essence of the Juryo Chapter
When the Lord Shakyamuni expounded the
Juryo chapter, he said, making reference to what
all living beings had heard in the pre-Lotus Sutra teachings
and in the theoretical teaching of the Lotus Sutra: "All
gods, men and asuras 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 Gaya1
and attained the supreme enlightenment."2
This statement shows the idea held by all the Buddhas
disciples and the great bodhisattvas from the time they
heard Shakyamuni preach his first sermon in the Kegon Sutra,
up through the time he expounded the Anrakugyo3
chapter of the Lotus Sutra.
We find two flaws in the pre-Lotus Sutra
teachings. First, [as Miao-lo says,] "Because they
teach that the Ten Worlds are separate from one another,
they fail to move beyond the provisional doctrines."4
That is, they do not reveal the theory of ichinen sanzen,
the principle of discarding the provisional and revealing
the true,5 or the capacity
of those in the two vehicles to attain Buddhahood, all of
which are implicit in the doctrine of the ten factors stated
in the Hoben chapter of the theoretical teaching.
Second, "Because they teach that Shakyamuni
first attained enlightenment in this world, they fail to
discard the Buddhas provisional status."6
Thus they do not reveal the Buddhas original enlightenment
expounded in the Juryo chapter. These two great doctrines
[the attainment of Buddhahood by those of the two vehicles
and the Buddhas original enlightenment] are the core
of the Buddhas lifetime teachings, the very heart
and marrow of all the sutras.
The theoretical teaching states that persons
in the two realms of shomon and engaku can
attain Buddhahood, thus avoiding one of the shortcomings
found in the sutras expounded during the first forty years
and more of the Buddhas preaching. However, since
the Juryo chapter had not yet been expounded, the
true doctrine of ichinen sanzen remained obscure
and the enlightenment of those in the two vehicles was not
assured. In these respects the theoretical teaching does
not differ from the moons reflection on the water
or rootless plants drifting on the waves.
The Buddha also stated: "However,
men of devout faith, the time is limitless and boundless
- a hundred, thousand, ten thousand, hundred thousand, nayuta7
aeons -- since I in fact attained Buddhahood."8
With this single proclamation, he refuted as great falsehoods
the words of the Kegon Sutra, which states that Shakyamuni
attained Buddhahood for the first time in this world; the
Avon sutras, which speak of his "first attainment of
the path"; the Vimalakirti Sutra, which reads, "For
the first time the Buddha sat beneath the tree"; the
Daijuku Sutra, which states, "It is sixteen
years since the Buddha first attained enlightenment";
the Dainichi Sutra, which describes the Buddhas
enlightenment as having taken place "some years ago
when I sat in the place of meditation"; the Ninno
Sutra, which refers to the Buddhas enlightenment as
an event of "twenty-nine years ago"; the Muryogi
Sutra, which states, "Previously I went to the
place of meditation"; and the Hoben chapter
of the Lotus Sutra, which says, "When I first sat in
the place of meditation."
When we come to the Juryo chapter
of the essential teaching the belief that Shakyamuni attained
Buddhahood for the first time in India is demolished, and
the effects [enlightenment] of the four teachings9
are likewise demolished. When the effects of the four teachings
are demolished, their causes are likewise demolished. "Causes"
here refers to Buddhist practice [to attain enlightenment]
or to the stage of disciples engaged in practice. Thus the
causes and effects as expounded in both the pre-Lotus Sutra
teachings and the theoretical teaching of the Lotus Sutra
are wiped out, and the cause and effect of the Ten Worlds10
in the essential teaching are revealed. This is the doctrine
of original cause and original effect. It teaches that the
nine worlds are all present in the beginningless Buddhahood,
and that Buddhahood exists in the beginningless nine worlds.
It is the true mutual possession of the Ten Worlds, the
true hundred worlds and thousand factors,11
the true ichinen sanzen.
Considered in this light, it is evident
that Vairochana Buddha seated on a lotus pedestal as depicted
in the Kegon Sutra, the sixteen-foot Shakyamuni described
in the Agon sutras,12
and the other provisional Buddhas mentioned in the Hodo,
Hannya, Konkomyo, Amida and Dainichi sutras are
no more than reflections of the Buddha of the Juryo
chapter. They are like fleeting images of the moon in the
sky mirrored on the surface of the water held in vessels
of varying sizes. The learned priests and scholars of the
many sects are first of all confused as to the meaning of
the sutras upon which their own doctrines are based, and
more fundamentally, they are ignorant of the teaching expounded
in the Juryo chapter of the Lotus Sutra. As a result,
they mistake the reflection of the moon on the water for
the real moon shining in the sky. Some of them enter the
water and try to grasp it with their hands, while others
try to snare it with a rope. As the Great Teacher Tien-tai
says, "They know nothing of the moon in the sky, but
gaze only at the moon in the pond."13
He means that those attached to the pre-Lotus Sutra teachings
or the theoretical teaching of the Lotus Sutra are not aware
of the moon shining in the sky but see only its reflection
in the pond. The Sogi Ritsu14
also tells of five hundred monkeys who, emerging from the
mountains, saw the moon reflected in the water and tried
to seize it. However, as it was only a reflection they fell
into the water and drowned. This writing equates the monkeys
with Devadatta and the group of six monks [who lived in
the Buddhas lifetime]15.
Were it not for the presence of the Juryo
chapter among all the teachings of Shakyamuni, they would
be like the heavens without the sun and moon, a kingdom
without a king, the mountains and seas without treasures
or a person without a soul. This being so, without the Juryo
chapter, all the sutras are meaningless. Grass without roots
will die in no time and a river without a source will not
flow far. A child without parents is looked down upon. Nam-myoho-renge-kyo,
the heart of the Juryo chapter, is the mother of
all Buddhas throughout the ten directions and the three
existences of past, present and future.
With my deep respect,
The seventeenth day of the fourth month
- Gaya City in Pagadha, about ninety-six kin southwest
of Pataliputra, 1.11 Buddhagaya, where Shakyarnuni attained
enlighterunent, is near Gaya.
- Lotus Sutra, chap. A.
- Anraku& chapter: The fourteenth chapter of the twenty-eight-chapter
Lotus Sutra, and the last chapter of the theoretical teaching.
- Hokke Getigi Shakusm vol. ig.
- A principle set forth in the theoretical teaching of
the Lotus Sutra. "The provisional" here refers
to all the sutras expounded during the first forty-two
years of Shakyamuni's teaching, and "the true,"
to the Lotus Sutra.
- Hokke Gengi Shakusen, vol. ig.
- Nayuta: An Indian numerical it. The Kusha Ron defines
it as one urn hundred billion (io"). Other sources
define it as 10.
- Lotus Sutra, chap. 10.
- T'ien-t'ai classified Shakyamuni's sutras into four
groups, according to content: the Tripitaka teaching,
which corresponds to Hinayana; the connect- f t t e ere
in t is roa sense an in ca es a 0 e n a n n d Mahayana
'h 'c e S*" ea h a h her level of rfect best a r
to f ct t e c nag' 'g b 'I e e e
- Here "cause" or the stage of practice is equated
with the nine worlds of delusion in which the Buddha nature
still remains dormant, and "effect~" to Buddhahood
or enlightenment. By revealing that the Buddha still retains
all the nine worlds even after achieving enlightenment,
the ryo (16th) chapter words demonstrates that cause (nines
anyeffect (BuddVlolod) exist simulta
- Hundre4, worlds and thousand factors: Expansion of the
doctrine of mutual possessiori. At each moment, life experiences
one often conditions ' 1 e the Ten worlds. Each of these
worlds possesses the tential for all ten within itself,
thus making one hundred possible worlds. Each of these
hundred worlds possesses the ten factors, thus becorm
. ng one thousand factors.
- In the Agon sutras Shakyamuni pr:eaches Hinayana teachings.
Therefore, Shakyarnuni ofthe Agon sutras is interior to
the Shakyamuni who preaches the Mahayana teachings.
- Hokke Gengi, v0I. 7.
- Sogi Ritsu: "Great Canon of Monastic Rules."
A work concerning the rules of Ll ipline of the Mahasamghika
school, broadly dividinfthe regulations into the two categories
of precepts for monks and those r nuns.
- Group of six monks: Monks whose misconduct is said to
have caused the necessity to formulate precepts. They
are Nanda, Upananda, Kalodayin, Chanda, Ashvaka and Punarvasu.
Major Writings of Nichiren Daishonin, Vol. 3, page