This month's topic is "Myo," one of the five syllables of `Myo-Ho-Renge-Kyo'.
In the introduction to the "Orally Transmitted Teachings" the Daishonin
stated:
The realm of the Law is composed of `Myoho', the Mystic Law. The realm of the Law is composed of `Renge', the lotus blossom of cause and effect, and the realm of the law is composed of `Kyo', the Sutra. (Shin-gosho,p. 1719)
Here the Daishonin teaches that this world is the realm of the Law and it, with all its phenomena, are manifestations of `Myoho', the Mystic Law. From the perspective of the Buddha, each phenomenon in this world is made of `Myo', or mystic. This is the ultimate, infinite, manifested truth.
As common people, we often tend to lose sight of the broad and profound significance of the realm of the Law, that is `Myo' or mystic. We focus on the superficial phenomenon in our lives. Our thoughts and actions are usually based on a perspective that is extremely personal and narrow.
Accordingly, this gives rise to many hardships and misfortunes which we are
unable to correctly resolve. This it is critical to understand the significance
of `Myo'.
In actuality, it is impossible for us as common mortals to completely
understand `Myo'. However, when we combine a theoretical comprehension with
actual practice of `Myo', we can cultivate an awareness of it in our lives
and clearly manifest `benefits' as a result.
We must advance in faith and practice with the conviction that there is no higher act than chanting `Nam-Myo-Renge-Kyo' every morning and evening. Moreover, we must understand that this is the means by which we manifest the actual proof of our enlightenment.
The performance of Gongyo every morning and evening is essential. It is particularly important to chant `Nam-Myoho-Renge-Kyo'. Only by doing can we clearly experience the significance of this act.
In addition to practicing, it is important to study Buddhism. It is essential to study the principles of Buddhism, even if only a little at a time.
Nichiren Daishonin stated that T'ien-t'ai correctly interpreted the entirety
of Shakyamuni's Buddhism. He expounded on the Great Law contained in the
Honmon Teaching of the Latter Day of the Law.
The untimate significance of T'ien-t'ai's teachings of `Myoho', the
Mystic Law, was their culmination in the teachings of Nichiren Daishonin.
A passage from the introduction to the "Profound Meaning of the Lotus Sutra" (Hokke gengi) states, "This Kanji `Myo' represents none other than the same Kanji `Myo' of `mystic'.
The frequently-used expressions "inscrutable" and "mystical" often refer to things that are not really strange or mystical.
The term `mystical' is used to contrast with the `comprehensible.' The term `comprehensible' means something we can understand with our own minds, regardless of how difficult or complicated it may be.
In the `Hokke gengi', in particular, T'ien-t'ai compared and contrasted the pre-Lotus Sutra teachings with the Lotus Sutra. He concluded that the pre-Lotus Sutra teachings were imperfect teachings representing partial doctrines based on the Lotus Sutra. He deemed the Lotus Sutra to be the Mystic Law-the Perfect Teachings.
In His writings, Nichiren Daishonin explained the significance of Myo, or mystic. He used expressions such as: "opening or revelation," "endowment," "perfection," "reincarnation,""turning poison into elixir," and "immediate enlightenment." Of these, I will talk about "relevation," "endowment" and "perfection."
The Daishonin states: "Myo means to open."
This means opening something that has been closed.
Let us assume, for example that there is a storehouse with a door. The door keeps the storehouse closed. If we want to reach the treasure that is contained within the storehouse, we must open the door.
When this analogy is applied to human life, it represents circumstances in which earthly desires, negative karma and slander from the past have caused the Buddha nature within one's life to close up. We tend to forget we possess this Buddha nature and continue to circulate through the delusions of the six paths of Hell, Hunger, Animality, Anger, Tranquility and Rapture.
The consequences of slander are manifested by those who do not even try to understand or believe in the existance of the Buddha nature within their lives. The aforementioned phrase from the Gosho, therefore, signifies an opening or a revelation of this condition of inherent Buddha nature. Such a revelation can only be accomplished through actual practice of `Myo', or "mystic."
The principle of `opening' or `revelation' can be explained as either inherent or relative. All the sutras preceding the Lotus Sutra were actually `opened' by means of the Lotus Sutra. Thus, the Lotus Sutra is described as possessing `inherent revelation.' Since the Kegon, Agon, Hodo and Hannya Sutras were `opened up' by means of the Lotus Sutra, they are said to possess `relative revelation.' Accordingly, even though we may say that, when `opened', the pre-Lotus Sutra teachings and the Lotus Sutra teachings may be the same, in actuality, the pre-Lotus Sutra were contained in the Lotus Sutra, and they, therefore, lost their original nominal reference. Like the rivers and streams that eventually become one with the ocean, the pre-Lotus Sutra teachings become one with the Lotus Sutra. Therefore, the term `opening' always refers to the Lotus Sutra, while the pre-Lotus Sutra teachings are all `opened' by the Lotus Sutra.
The Daishonin states: "Myo means "fully endowed." This means that the Lotus Sutra represents the path of endowment.
Without the existence of the objective world, or the realm of the insentient environment where we reside, we cannot live. The source of the realm of the environment is the entirety of the realm of the Law, or the whole universe. Our human existence as living beings is only possible with the existence of the objective world.
Through this existence of living subjects and the objective world, all things manifest the mutual possession of the ten worlds. The existence of the thousand factors of the hundred realms and the three-thousand worlds is premised on the mutual possession of the ten worlds. The three thousand worlds represents the objective world.
Accordingly, when we consider the nature of `endowment,' we come to realize that there is absolutely no realm or existence that is seperate from us. Then we understand that, regardless of the social conditions, regardless of one's position and regardless of the circumstances, all things are endowed or contained within one's inherent life moment. Thus, we will no longer experience hesitation of insecurity.
It is absolutely essential for us to chant the Mystic Law and to manifest its significance and value in our daily lives.
The Daishonin further teaches:
Myo means `fully endowed,' which in turn has the meaning of `perfection.'
The idea of `perfection' runds through allthe issues we have thusfar covered. First it signifies the endowment of all things with complete perfection. This perfection means the perfection of all things in the universe and the ensuing benefits. In other words, it represents a condition that is full of benefits.
The significance of Myo-Ho-Renge-Kyo was established from the standpoint of the Buddha. Benefits without defeciencies will be manifested when we believe in and practice to the actual entity of the true Myo that is revealed.
Nichiren Daishonin stated that each word and each character of the Lotus Sutra contains within it all the 69,384 characters that comprise the sutra. He also presented examples and explained that one drop of the great ocean contains within it the waters of all the various rivers that flow into the ocean. The wish-granting jewel, though no bigger than a mustard seed, is capable of bestowing all the treasures that one could wish for.
The manifestation of this condition full of benefits can be experienced in the life condition revealed when you chant sincere Daimoku. In order to achieve an enrichment of the heart that is both profound and vast, perform shakubuku with the objective of saving each person with whom you share a karmic bond.
It is, thus, extremely important to understand the precious and profound significance of the single character of Myo, or mystic, and to increase the tremendous benefits of the Buddhism of the Sowing through practice for yourself and for others.
In conclusion, I will present an excerpt from the Gosho, `On Attatining Buddhahood':
What then does Myo signify? It is simply the mysterious nature of our lives from moment to moment, which the mind cannot comprehend or words express. When you look into your own mind at any moment, you perceive neither color nor form to verify that it exists. Yet you still cannot say that it does not exist, for many differing thoughts continually occur to you. Life is indeed an elusive reality that transcends both the owrds and concepts of existence and non-existence. It is neither existence nor non-existence, yet exibits the qualities of both. It is the mystic entity of the Middle Way that is the reality of all things. Myo is the name given to the mystic nature of life, and `Ho' to its manifestations.Renge, the lotus flower, symbolizes the wonders of this Law. Once you realize that your own life is the Mystic Law, you will realize that so are the lives of all others. That realization is the mystic Kyo , or Sutra. It is the king of sutras, the direct path to enlightenment, for it explains that the entity of our minds, from which spring both good and evil, is in fact the entity of the Mystic Law. If you have deep faith in this truth and chant Myoho-Renge-Kyo, you are certain to attain Buddhahood in this lifetime-end quote.
Please be convinced of the mystical power of the Buddha, the power of the Law and
the power of benefits of the Mystic Law that are contained in the Gohonzon. I would
like to conclude my sermon for today by sincerely praying for your increased advancement and continued good health.
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