"Persons who do not fully understand this sutra, the Lotus, look at passages in the sutra that say that, if one reads the sutra, one will be reborn in the human or heavenly realms; they look at passages that speak of going to the Tushita heaven or the heaven of the thirty-three gods; or they look at passages that speak of rebirth in [Amida’s] land of Peace and Sustenance; and they suppose that though one may practice the teachings of the Lotus Sutra in this impure land of ours, and though its principles may be very admirable, one cannot hope thereby to reach the stage where there is no more regression in one’s progress to enlightenment. So they assert that one must continue to be reborn again and again for long ages in this impure land, hoping for the dawn of [Maitreya’s] appearance some 5,670 million years in the future; or they claim that, when one is reborn in the realm of animals or that of human beings, the process of rebirth blots out all memory of previous existences and hence one can never put an end to one’s sufferings. Still others object that the Lotus Sutra represents a type of self-empowered religious practice and hence is very difficult to carry out.
Errors of this kind in all likelihood come from a failure to distinguish between the two roads to salvation, that put forward in the sutras prior to the Lotus and that of the Lotus. Persons who propound such views not only lead themselves astray into the darkness of delusion, but they blind the Buddha eye of all living beings.
The idea that one should seek rebirth in the Tushita heaven is found frequently in the Hinayana sutras, and in a few cases in the Mahayana sutras as well. The idea that one should strive for rebirth in the Western Paradise is found in many Mahayana sutras. All these passages are examples of that which should be opened up and merged [with the Lotus Sutra].
But according to the teachings of the Lotus Sutra, the Tushita heaven is to be counted among the lands of the Buddhas of the ten directions, the Western Paradise too is none other than one of the lands of the Buddhas of the ten directions, and the realms of human and heavenly beings are none other than such lands. When the Lotus Sutra addresses evil persons, it speaks of the evil that is a part of the Ten Worlds, and assures them that, since evil persons too are endowed with the five types of vision, even the most evil of all persons are capable of being saved. When it addresses women, it assures them that women are endowed with the Ten Worlds and that women in any of the Ten Worlds can attain Buddhahood. So long as one, through the Lotus Sutra, sets one’s mind on the attainment of perfect and true enlightenment, one can never be dragged back into the nine realms of unenlightened existence by the power of karma."
HOW ABOUT ZAT Danny [Nagashima].
ReplyDeletewhat is the name of this Gosho ?
ReplyDelete"So long as one, through the Lotus Sutra, sets one’s mind on the attainment of perfect and true enlightenment, one can never be dragged back into the nine realms of unenlightened existence by the power of karma."
Passages like these need to be taken in their correct context because if they are not it would go against the ultimate principle (ichinen sanzen) of the Lotus Sutra
This is what I think the above passage means.
ReplyDeleteIf one, takes one’s mind off the attainment of perfect and true enlightenment of the Lotus Sutra , one will always be dragged back into the nine realms of unenlightened existence by the power of karma from not just this life but the infinite past
Keep our mind fixed on the Lotus Sutra but if it starts to stray bring it back home to the land of the eternal tranquil light
The name of this writing is The Sacred Teachings of the Buddha’s Lifetime. I think it means one's dominant life state. The mutual possession of the Ten Worlds explains why the Buddha and we eat, defecate, anger at injustice, suffer from toothaches, etc. The Nine Realms, other than the Realm of Buddha are considered evil realms but necessary since the purpose of the Buddha is for the salvation of those whose predominant realm is other than the Buddha Realm. Everything is relative save for the Buddha Realm. For example, the Realm of Anger is superior than the Realm of Hunger but all realms other than the Buddha Realm, compared to the Buddha Realm may be considered evil. This is not the only Gosho where Nichiren makes a distinction between the Nine Realms and the Buddha Realm.
ReplyDelete"In Japan today, many people claim they have mastered the practice of concentration and insight. But is there anyone who has actually encountered the three obstacles and four devils? The statement “If one falls under their influence, one will be led into the paths of evil” indicates not only the three evil paths but also the worlds of human and heavenly beings, and in general, all of the nine worlds. Therefore, with the exception of the Lotus Sutra, all of the sutras—those of the Flower Garland, Āgama, Correct and Equal, and Wisdom periods, and the Nirvana and Mahāvairochana sutras—will lead people toward the paths of evil. Also, with the exception of the Tendai school, the adherents of the seven other schools28 are in reality wardens of hell who drive others toward the evil paths. Even in the Tendai school are found those who profess faith in the Lotus Sutra, yet actually lead others toward the pre-Lotus Sutra teachings. They, too, are wardens of hell who cause people to fall into the evil paths.' -- Letter to the Brothers
A more thorough discussion can be found in the Entity of the Mystic Law.
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ReplyDelete"The statement “If one falls under their influence, one will be led into the paths of evil” indicates not only the three evil paths but also the worlds of human and heavenly beings, and in general, all of the nine worlds."
ReplyDeleteSounds like what happens when become addicted to drugs
The dealers are the wardens of Hell and their drugs have become sutras
They can make us high for a while before we come crashing down