1.Modern Translation
Before Snow Mountain boy (Sessen Dōji) even reached the ground, the ogre instantly transformed into the figure of Shakra (Taishakuten), received the boy’s body, respectfully placed him in a flat area, bowed deeply in reverence, and said: “I merely withheld the Tathāgata’s sacred teaching for a short while to test your Bodhisattva spirit and troubled you. Please forgive this offense. And please be sure to save me in a future life.” At that time, all the heavenly beings also gathered, praising him and saying, “Excellent! Excellent! This one is truly a Bodhisattva!” Snow Mountain boy cast away his body merely to seek half a verse, and through that merit, he eradicated the sins of transmigration through life and death accumulated over twelve kalpas (eons). This event is preached in the Nirvana Sutra.
1.Lecture
This passage demonstrates that action for seeking the way, risking one’s life, leads to eternal good fortune across the three existences. The terrifying form of the demon was an “obstacle” (sho-ma) to test the Snow Mountains Boy’s seeking spirit, and the moment the boy threw himself, it returned to its original form as “Shakra” (Taishaku), the guardian of Buddhism. This illustrates the Buddhist principle that a “devil” is a trial to test one’s faith, and when one overcomes it, the Buddhist gods (shoten zenjin) will strictly protect them.
Ikeda Sensei said: “The requirements for a victor on the ‘path of faith’ and the ‘path of happiness’ are not education, status, or titles. We must not forget that they lie precisely in action with unbegrudging dedication (fushaku shinmyo)—working for the sake of the Law, for kosen-rufu, and for the happiness of the people, with thorough ‘purity’ and ‘honesty’.”
2.Modern Translation
Therefore, Snow Mountain boy (Sessen Dōji) of the past cast away his life without hesitation even to seek half a verse. How much greater, then, is the benefit of hearing just one chapter or one volume of this sutra? With what can we repay that great benefit? If one aspires to attain Buddhahood in the next life, one should adopt precisely the same attitude as Snow Mountain boy. If one is poor and has no treasures to offer as alms, then if there is any way to obtain the Buddhist Law even by casting away one’s life, one must abandon one’s life to learn the Buddhist Law.
2.Lecture
Nichiren Daishonin showed the figure of the Snow Mountains Boy’s “seeking spirit sparing no life” as a model for us disciples in “wishing for Buddhahood in the afterlife.” Compared to the merit of the boy who cast away his life for half the truth, the benefit we have received by encountering the ultimate Law of Nam-myo-ho-ren-ge-kyo is immeasurable.
Ikeda Sensei, making this heart of Nichiren Daishonin his own, said: “Shin’ichi was strongly convinced and realized that to continue planting this principle of the dignity of life—namely, the seed of peace called the Mystic Law—into the fields of people’s hearts is the very practice of kosen-rufu, and that this, in itself, becomes the foundation of world peace.”
3.Modern Translation
Ultimately, this body will eventually become the soil of the fields and mountains. No amount of cherishing can help it. Even if one tries to cherish it, one cannot cherish it to the very end. Though human life is said to be long, it does not exceed one hundred years. Life during that time is merely like a nap’s dream. Even if one has fortunately been born as a human being, which is hard to obtain, and has coincidentally become a monk, if that person does not study the Buddhist Law and does not admonish those who slander the Law (Hōbō), merely spending their days in vain with games and idle talk, that person is nothing more than a beast clad in the skin of a monk. Even if they borrow the name of a monk to navigate the world and sustain themselves, they have not fulfilled even one aspect of the original path of a monk. Such a person is a thief who steals the name of a monk to live. This is truly a shameful and fearful matter.
3.Lecture
This passage confronts us with the truth that “life is short like a dream” and sternly questions us, “What will you use your life for?” It is guidance given with Nichiren Daishonin’s entire being. He refutes, like a raging fire, the attitude of not being prepared, stating that if one begrudges one’s life and does not act for the sake of Buddhism, one is an “animal dressed in priestly robes” and a “thief.”
Regarding a correct life, Ikeda Sensei said: “For belief and effort to be rewarded, one must know the correct orbit of life. How many people are there who wish for happiness and make earnest efforts, yet cry in misery? Only when based on the principles of life do beliefs shine and efforts bear fruit.”
4.Modern Translation
In the theoretical teaching (Shakumon), it is preached: “I do not begrudge my life, but only begrudge the path of unsurpassed enlightenment.” In the essential teaching (Honmon), it is preached: “Do not begrudge your own life.” Furthermore, the Nirvana Sutra preaches: “The body is light, the Law is heavy. One should abandon the body and propagate the Law.” All of these—the theoretical teaching, the essential teaching, and the Nirvana Sutra—preach: “Do not begrudge your life, and propagate the Law.” The heavy offense of betraying these teachings is invisible to the eye, but accumulating it leads to falling into hell. This is like coldness and heat, which have no form and are invisible to the eye, yet in winter, the cold comes and torments the plants, humans, and beasts, and in summer, the heat comes and afflicts humans and beasts.
4.Lecture
This passage firmly proves, by citing three sutras, that the essence of Buddhism lies in the single matter of “propagating the Law with the determination of unbegrudging dedication (fushaku shinmyo).” It is also a passage that strictly questions where we ourselves currently stand in our way of living.
Ikeda Sensei left us these words: “A ‘devil’ (ma) is a function of earthly desires that attempts to confuse the seeking spirit toward enlightenment. Sometimes it arises as attachment to worldly desires, and other times it appears as physical hunger or drowsiness. Or, it may torment the mind as anxiety, fear, or doubt. And when humans are misled by this devil, they invariably justify their own setbacks in some form. Moreover, that [justification] seems to be perfectly logical.”
5.Modern Translation
Therefore, you, as a lay believer, should simply chant Nam-myo-ho-ren-ge-kyo single-mindedly, and furthermore, it is important to make offerings to the monks. If you practice in this way, just as the sutra teaches, you will also be able to speak and widely propagate the Buddhist Law.
5.Lecture
This passage indicates the norms of action for kosen-rufu that Nichiren Daishonin left for his lay disciples. It means unwaveringly maintaining the fundamental practice of “chanting the daimoku with one mind,” and furthermore, “practicing as the sutra teaches”—that is, spreading the Law without sparing one’s life, exactly as the Buddha taught.
Regarding this “practice as the sutra teaches” (nyosetsu shugyo), Ikeda Sensei said: “Shin’ichi felt that, in a turbulent society, in order to transform ‘Great Evil’ into ‘Great Good’ and realize kosen-rufu, he must appeal for the importance of nyosetsu shugyo—that is, practicing exactly as the Buddha taught and striving in faith.”
6.Modern Translation
Even when the world seems sorrowful, keep in mind: “Since the suffering in this world is already difficult to endure, how much more so will be the suffering in the next life,” and chant Nam-myo-ho-ren-ge-kyo. And even in times of joy, remember: “The joy in this world is merely a dream within a dream; the joy of the Vulture Peak Sanctuary (Ryōzen Jōdo) is the true joy,” and likewise chant Nam-myo-ho-ren-ge-kyo. Continue your practice without regression in this manner, and observe when you meet the final moment of death (rinjū). At that time, if you rush up the mountain of marvelous enlightenment (Myōkaku) and look around, how splendid it will be! That place is the Eternal Land of Tranquil Light (Jakkōdo) of the entire universe, where the great earth is made of lapis lazuli, and the eight roads are demarcated by golden ropes. Four kinds of wonderful flowers shower down from heaven, music resonates in the vast sky, and all the Buddhas and Bodhisattvas are enjoying bliss, swaying in the winds of Eternity, Joy, True Self, and Purity (Jō-raku-ga-jō). The time for us to join their ranks and play in bliss is already drawing near. However, if your faith is weak, you will not, you will not be able to reach such a wonderful world. You absolutely cannot go there. If you have any doubts, please ask again, no matter how many times. Please accept these words with utmost care and importance.
6.Lecture
This passage is the “conviction of eternal happiness” that Nichiren Daishonin engraved in the lives of his disciples. The attitude of immovable faith that continues to chant the daimoku of Nam-myo-ho-ren-ge-kyo regarding all the “sufferings” and “joys” of life continues to open the true path to Buddhahood.
Ikeda Sensei demonstrated this ultimate philosophy of life to the world, stating: “Nichiren Daishonin says: ‘Suffer what there is to suffer, enjoy what there is to enjoy. Regard both suffering and joy as facts of life, and continue chanting Nam-myo-ho-ren-ge-kyo…’ (WND-1, 681). This phrase ‘Suffer what there is to suffer’ does not mean turning one’s eyes away from agony, but rather opening the eyes of Buddhism, facing it head-on, and viewing reality with deep insight.”
This concludes the Modern Translation and Lecture on “Reply to Lord Matsuno.”
Thank you very much for reading.
Please look forward to the next Gosho study!
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