Ongi Kuden (3)

Ongi Kuden: 

The sutra states, "The Thus Come One perceives the true aspect of the threefold world exactly as it is. There is no ebb and flow of birth and death, and there is no existing in this world and later entering extinction. It is neither substantial nor empty, neither consistent nor diverse." (LS p. 226) 

'Thus Come One' indicates all living beings of the threefold world. When one observes these beings through the eye of the Juryo chapter, we can perceive these beings in the ten worlds exactly as they are, in their original state. The 'true aspect of the threefold world' are birth, old age, sickness, and death. When one sees these as birth and death that are originally inherent, then 'there...is no birth or death.' Since there is neither birth nor death, neither is there withdrawal or emergence. Yet this does not negate the cycle of birth and death. Regarding life and death with abhorrence and trying to separate oneself from them is delusion, corresponding to the notion that Buddhahood is acquired. To clearly perceive life, and death, as life's innate workings, is called awakening and corresponds to inherent or total enlightenment. Now Nichiren and his disciples who chant Nam Myoho Renge Kyo awaken to the ebb and flow of birth and death as the innate workings of life that is eternal. (Gosho Zenshu p. 754) 

Kempon Hokke: 

The Ongi Kuden states,"'Thus Come One' indicates all living beings of the threefold world."  No distinction between Enlightened and the deluded beings is made. I challenge my readers to find a similar passage in the Lotus Sutra or any authentic writing of Nichiren Daishonin. Only the Ongi Kuden possesses such a passage. The closest Nichiren comes in his authenticated writings is found in Letter to Matsuno (Fourteen Slanders), 

"Bodhisattva Never Disparaging of old said that all people have the Buddha nature and that, if they embrace the Lotus Sutra, they will never fail to attain Buddhahood. He further stated that to slight a person is to slight the Buddha himself." 

Does the teaching in Letter to Matsuno mean that there is no difference between a Buddha and a common mortal or does it teach that we should treat all beings impartially? 

Nichiren says in the True Aspect of All Phenomena: "A Buddha displays the form of a Buddha, and a common mortal, that of a common mortal." In Letter to Horen he writes, “If one can uphold this [sutra], one will be upholding the Buddha’s body.".  In the Selection of the Time we read, “Great Man” is one of the titles of a Buddha.". On Attainng Buddhahood in this Lifetime reads, "The difference lies solely in the good or evil of our minds.". In Conversations Between a Sage and an Unenlighted Man Nichiren teaches: 

“These various sutras expound partial truths such as ‘the mind itself is the Buddha, and the Buddha is none other than the mind.’ The Zen followers have allowed themselves to be led astray by one or two such sentences and phrases, failing to inquire whether they represent the Mahayana or the Hinayana, the provisional teachings or the true teaching, the doctrines that reveal the truth or the doctrines that conceal it. They merely advance the principle of nonduality without understanding the principle of duality, and commit an act of great arrogance, claiming that they themselves are equal to the Buddha. They are following in the tracks of the Great Arrogant Brahman of India and imitating the old ways of the Meditation Master San- chieh of China. But we should recall that the Great Arrogant Brahman, while still alive, fell into the hell of incessant suffering, and that San-chieh, after he died, turned into a huge snake. How frightful, how frightful indeed!' " 

We should be very careful in interpreting or even believing the Ongi Kuden when it says,"'Thus Come One' indicates all living beings of the threefold world.".  Nichiren writes, “Knowledge without faith” describes those who are knowledgeable about the Buddhist doctrines but have no faith. These people will never attain Buddhahood."(Letter to Nikke) .Over and over Nichiren talks about those who fail to attain Buddhahood or those who will attain Buddhahood only after countless kalpas. But In the Ongi Kuden we read, "Thus come one indicates all living beings in the threefold world". Of what purpose is Buddhism if we are all Buddhas as we are? 

The Ongi Kuden continues: 

"In this passage, 'no' and 'is' and 'birth' and 'death' and 'withdrawal' and 'emergence' and 'being in the world' and 'passing into extinction' are all behavior which is inherent and constantly abides. 'No' means that there exists nothing apart from the Ten Worlds being all simultaneously the behavior of Myoho Renge Kyo. 'Is' means that hell, just as it is, is the entire essence of the Mystic Law, which inherently contains the Ten Worlds. As for 'birth,' since this is the birth inherent in the Mystic Law, it accords with conditions, and since 'death' is the death revealed in fathoming the Juryo Chapter, the world of Buddhahood is simultaneously all true reality. (Gosho Zenshu p. 754) 

Because of 'withdrawal,' there is passing into 'extinction,' because of 'emergence,' there is 'being in the world.' This being the case, 'non-being,' 'death,' 'withdrawal' and 'extinction' denotes non-substantiality [ku], 'being' 'life,' 'appearance' and existence denotes temporary existence [ke] and the reality of the Buddha's life denotes the Middle Way. 'No,' 'death,' 'withdrawal,' and 'extinction' represented the transcendent bliss body [property of wisdom or hoshin] body. 'Is,' 'birth,' 'emergence,' and 'being in this world' represent the uncreated manifestation body [property of action or ojin] and 'the Thus Come One in accordance with reality' indicates the original entity of the Law [hosshin]. These three bodies [properties] are inherent in one's person. This is also the meaning of 'One's own body being precisely three bodies is called secret, and three bodies being precisely one body is hidden.' And this being the case, the original three bodies [properties] of the Buddha who, being the Buddha of the entity of all sentient beings embodying the Mystic Law, consists of the disciples and laity of Nichiren, because they hold [this Buddha's] honorific title: Namu Myoho Renge Kyo. (Gosho Zenshu p. 754) 

Kempon Hokke: 

These last two paragraphs are the Lotus Sutra's teachings of relative monism. As long as it is understood that "[this Buddha's]" refers to the Master of Teachings Lord Shakyamuni Buddha of the Original Doctrine, this teaching is in accord with the Lotus Sutra. Here we see that the author has reversed himself and dropped his earlier assertion that the Thus Come One is "all sentient beings" (absolute monism). The Ongi Kuden is inconsistant from beginning to end, unlike the Five Major Works or the vast body of Nichiren's authenticated writings.Taken on its own merit, the Ongi kuden confounds rather than clarifies the teachings.