"The Siva Siddhanta Tradition it is stated that Siva creates, maintains, destroys . reveals and conceals His 5 functions. And of course in the Vedanta teachings too the Divine manifest these two aspects. Ultimately it is The Ultimate Perfectly Enlighten Eternal Ground Reality which manifests and generates all the manifestations including the ignorance and the illusive appearance through a succession of unfoldedment"Buddhahood is a state of Absolute Happiness, and PERFECT FREEDOM THROUGHOUT ETERNITY in contrast what Noel and Kumiko believe that is why i said "this is real Buddhism"! and not what they state and imagining about Buddhism and particularly their own Buddhism which they misrepresent!"
Nichiren states: "The heart of the Lotus school is the doctrine of three thousand realms in a single moment of life, which reveals that both good and evil are inherent even in those at the highest stage of perfect enlightenment. The fundamental nature of enlightenment manifests itself as Brahma and Shakra, whereas the fundamental darkness manifests itself as the devil king of the sixth heaven" (1113). Nichiren thus regards fundamental darkness as latent even in the enlightened life of the Buddha, and the devil king of the sixth heaven as a manifestation or personification of life's fundamental darkness.
Kumiko and I have explained to Stavros many times that the Amala consciousness has within it the latent potential for delusion Fundamental Darkness (MUMYO) this is not just our idea as he falsely accuses us of. The Amala consciousness has the same attributes of Shiva from the Siva Siddhanta Tradition and the the Ultimate Perfectly Enlighten Eternal Ground Reality that he has described but it not a projection but is indivisibly and simultaneousness one as as has been explained to him with Gosho, Sutra to no avail because of his fixed mind set. Perhaps someone who is reading this would like to explain to him since he thinks that we are liars
"The heart of the Lotus school is the doctrine of three thousand realms in a single moment of life, which reveals that both good and evil are inherent even in those at the highest stage of perfect enlightenment." Nichiren
Question: If, as you have stated, the benevolent deities inflict punishment on this country because it does harm to the votary of the Lotus Sutra, then epidemics should attack only the slanderers. Why is it that your own disciples also fall ill and die?
Answer: Your question is reasonable. Nevertheless, you are aware of only one side of the situation and not the other. Good and evil have been inherent in life since time without beginning. According to the provisional teachings and the schools based on them, both good and evil remain in one’s life through all the stages of the bodhisattva practice up to the stage of near-perfect enlightenment. Hence people at the stage of near-perfect enlightenment or below have faults of some kind, [but not those at the highest stage].
In contrast, the heart of the Lotus school is the doctrine of three thousand realms in a single moment of life, which reveals that both good and evil are inherent even in those at the highest stage of perfect enlightenment. The fundamental nature of enlightenment manifests itself as Brahmā and Shakra, whereas the fundamental darkness manifests itself as the devil king of the sixth heaven. The benevolent deities hate evildoers, and evil demons hate good people. Because we have entered the Latter Day of the Law, it is natural that evil demons should be everywhere in the country, just like tiles, stones, trees, and grasses. Good demons are few because sages and worthies are rare in this world. One would therefore expect to find more victims of the epidemic among Nichiren’s followers than among the believers of Nembutsu, or priests of the True Word, Zen, and Precepts schools. For some reason, however, there is less affliction and death among Nichiren’s followers. It is indeed mysterious. Is this because we are few in number, or because our faith is strong?
"Once one has heard the sutra teaching that good and evil are not two, that correct and erroneous are as one, then one gains inner enlightenment and attains Buddhahood. Therefore this is called the attainment of Buddhahood in one’s present form. And because one gains enlightenment in a single lifetime, it is called perfect enlightenment in one lifetime. p.89Though there may be persons who are unaware of the principle involved, if they chant the daimoku, they will experience the joy that can only be shared between Buddhas. This is what the sutra means when it says, “I will surely rejoice and so will the other Buddhas.”
Though one may possess medicine blended from hundreds and thousands of ingredients, if one does not drink it, one’s illness will never be cured. Though one may have riches in one’s storehouse, if one does not know enough to open the storehouse, one may go hungry; and though one may have medicine in the breast of one’s robe, if one does not know enough to drink it, one may die. And this is also true of the benefits of this Lotus Sutra, which are like those of the wish-granting jewel described in the “Five Hundred Disciples” chapter.
If, along with contemplation of the mind, one recites the sutra, then of course one will gain these benefits. And even without practicing meditation, as I explained earlier, when one recites the words “This reality consists of zesōnyo (this appearance is thus) . . . ,” the word “thus” represents the principle of non-substantiality. Therefore the non-substantiality of the appearance, nature, entity, power, and so forth acquired by one’s life through the karma of past existences, and of the eighty-eight types of illusions of thought and eighty-one kinds of illusions of desire inherent in them—the non-substantiality of all these is the Thus Come One of the reward body.
When one recites the words “This reality consists of nyozesō (“thus appearance,” or appearance like this) . . . ,” this is the principle of temporary existence. Therefore the appearance, nature, entity, power, and so forth acquired by one’s life through the karma of past existences, along with the illusions innumerable as particles of dust and sand inherent in them—all these are the Thus Come One of the manifested body. And when one recites the words “This reality consists of sōnyoze (appearance is thus) . . . ,” this is the principle of the Middle Way. Accordingly, the appearance, nature, and so forth acquired by one’s life through karma, as all the illusions about the true nature of life inherent in them are swept away, are opened up as none other than the Thus Come One of the Dharma body.
When the passage on the ten factors is given these three different readings, this represents the principle of the three bodies in a single body, the single body that comprises the three bodies. Though divided into three, they are truly one; though posited as one, they are at the same time three.
"oneness of good and evil ［善悪不二］ ( zen’aku-funi): Also, non-duality of good and evil. The principle that good and evil are not separate and distinct, but are inherent in all phenomena. “Good” in Buddhism means that which benefits oneself and others, while “evil” means that which harms oneself and others. Good and evil are not two mutually exclusive entities but are two different functions of life. The principle of three thousand realms in a single moment of life elucidates that all possible conditions or states of existence reside within life at each moment. Life therefore simultaneously possesses the potential for both good and evil, and even when manifesting one, it is never devoid of the potential for the other."
When Bodhisattva Universal Worthy arrived in the midst of Mount Gridhrakuta in the saha world, he bowed his head to the ground in obeisance to Shakyamuni Buddha, circled around him to the right seven times, and said to the Buddha: “World-Honored One, when I was in the land of the buddha King Above Jeweled Dignity and Virtue, from far away I heard the Lotus Sutra being preached in this saha world. In company with this multitude of immeasurable, boundless hundreds, thousands, ten thousands, millions of bodhisattvas I have come to listen to and accept it. I beg that the world-honored one will preach it for us. And good men and good women in the time after the thus come one has entered extinction—how will they be able to acquire this Lotus Sutra?”
The Buddha said to Bodhisattva Universal Worthy: “If good men and good women fulfill four conditions in the time after the thus come one has entered extinction, then they will be able to acquire this Lotus Sutra. First, they must be protected and kept in mind by the buddhas. Second, they must plant the roots of virtue. Third, they must enter the stage where they are sure of reaching enlightenment. Fourth, they must conceive a determination to save all living beings. If good men and good women fulfill these four conditions, then after the thus come one has entered extinction they will be certain to acquire this sutra.”
At that time Bodhisattva Universal Worthy said to the Buddha: “World-Honored One, in the evil and corrupt age of the last five-hundred-year period, if there is someone who accepts and upholds this sutra, I will guard and protect him, free him from decline and harm, see that he attains peace and tranquillity, and make certain that no one can spy out and take advantage of his shortcomings. No devil, devil’s son, devil’s daughter, devil’s minion, or one possessed by the devil, no yaksha, rakshasa, kumbhanda, pishacha, kritya, putana, vetada, or other being that torments humans will be able to take advantage of him.- Bodhisattva Universal Worthy
The “Thus Come One” is explained clearly in T’ien-t’ai’s commentary as follows: “The Thus Come One is a general designation for the Buddhas of the ten directions and the three existences, for the two Buddhas, the three Buddhas,6 the true Buddha, and provisional Buddhas.”7 The “true Buddha” here means common mortals, whereas “provisional Buddhas” means Buddhas. However, because of the difference between ordinary people and Buddhas that stems from the disparity between delusion and enlightenment, ordinary people are unaware that they are endowed with both the entity and the functions of the three bodies.
“All phenomena” in the sutra refers to the Ten Worlds, and the “true aspect,” to what they actually are. The “true aspect” is another name for Myoho-renge-kyo; hence all phenomena are Myoho-renge-kyo. Hell’s displaying the form of hell is its true aspect. When hell changes into the realm of hungry spirits, that is no longer the true form of hell. A Buddha displays the form of a Buddha, and a common mortal, that of a common mortal. The entities of all phenomena are entities of Myoho-renge-kyo. That is the meaning of “the true aspect of all phenomena.” T’ien-t’ai states that the profound principle of the true aspect is the originally inherent Myoho-renge-kyo.8 This interpretation identifies the phrase “true aspect” with the theoretical teaching and “the originally inherent Myoho-renge-kyo” with the essential teaching. You should ponder this interpretation deep in your heart. - The True Aspect of All Phenomena
［迷悟不二・迷悟一体］ ( meigo-funi or meigo-ittai): "Also, non-duality of delusion and enlightenment. The principle that delusion and enlightenment are, though different in aspect, one and the same in their essential nature. A bad cause or influence gives rise to delusion, and a good cause or influence, to enlightenment. Delusion and enlightenment are two different workings, but both arise from the essential nature of life. This Mahayana concept contrasts with the Hinayana view that enlightenment and delusion, or enlightenment and earthly desires, are mutually exclusive and incompatible."
"ten onenesses ［十不二門］ ( jippunimon): Also, ten non-dualities. Ten principles set forth by Miao-lo (711–782) in The Annotations on “The Profound Meaning of the Lotus Sutra.” In this work, Miao-lo discusses the ten mystic principles of the theoretical teaching (first half) of the Lotus Sutra and the ten mystic principles of the essential teaching (latter half) of the sutra, which T’ien-t’ai expounded in The Profound Meaning of the Lotus Sutra, and reveals the ten onenesses.
The section of Miao-lo’s work that explains this principle later became an independent work called The Ten Onenesses. In it, Miao-lo states that the concept of ten onenesses includes the ten mystic principles of both the theoretical and the essential teachings.
The ten onenesses are as follows:
(1) The oneness of body and mind. What one observes in meditation is one mind or one thought ( ichinen), which is an indivisible whole of body and mind.
(2) The oneness of the internal and the external. Though the object of meditation is divided into two—the internal object, or the realm of one mind, a psychosomatic entity; and the external object, or the external world of physical and spiritual phenomena—these two are non-dual because one mind embodies the three truths and includes all three thousand realms.
(3) The oneness of the result of practice and the true nature of life. This means that the true nature of life, or the true aspect of all phenomena, is no different from what one ultimately attains through Buddhist practice. The true nature moves one to practice, and practice enables one to manifest the true nature.
(4) The oneness of cause and effect. “Cause” here means ordinary people, and “effect,” Buddhahood. The oneness of cause and effect means that the Buddha nature inherent in the ordinary person is the same as the Buddha nature that the Buddha has manifested.
(5) The oneness of the impure and the pure. Because ignorance or delusion and enlightenment are two expressions of the same mind and essentially one, the impure mind shrouded in ignorance is itself the pure mind that is enlightened.
(6) The oneness of life and its environment. Both the Buddha as a living being and the Buddha land as the environment exist in one mind and are therefore non-dual.
(7) The oneness of self and others. “Self” means the Buddha, who teaches, and “others” means ordinary people, who are taught and enlightened. But they are non-dual because both the Buddha and ordinary people embody the three truths and are endowed with all three thousand realms. In other words, both self (Buddhahood) and others (the nine worlds) are inherent in one mind.
(8) The oneness of thought, word, and deed. The Buddha saves people through his three categories of action—thought, speech, and behavior. These three categories of the Buddha are no different from those of ordinary people because they arise from the three thousand realms inherent in both. Moreover, these three exist in one mind as a psychosomatic whole and therefore are one.
(9) The oneness of the provisional and true teachings. The Buddha preaches the provisional teachings (the three vehicles) and the true teaching (the one vehicle) according to the people’s capacity. Because they both spring from the Buddha’s enlightened mind, however, they are non-dual.
(10) The oneness of benefits. Though people receive different benefits according to the level of the Buddha’s teaching that they practice (such as provisional and true), both the Buddha and the people ultimately enjoy the same benefit, just as plants in a field are all nourished equally by the rain."
I have presented the above Scriptures and commentaries to Stavros many times but still he keeps on saying liked a cracked record
"And I am not imagining or making up these things I am presenting evidence even from your own scripture. I present evidence you don't present evidence to show where it is stated in the scriptures that the Buddhas attainment is temporary and that eventually they will be deluded and enter the lower forms of life.
"Show proof that Buddhahood is fleeting and impermanent attainment; Show it!
But I do show you from your scriptures that it is a Permanent State of Perfect Happiness ( perfect happiness mean free from all delusion and impurities and misery through delusion, and Freedom Throughout Eternity!"
but he just cant take it. I don't think anything anyone says will appease him unless it is something that he wants you to say that fits in to what he already believes, but if he cant let go there will be little chance of getting through, Its as simple as that
"...one who helps eradicate slander of the Law will ascend to the state from which there can be no retrogression. Thus the passage tells us that the monk Realization of Virtue was reborn as the Buddha Kāshyapa, and that King Possessor of Virtue was reborn as the Buddha Shakyamuni."
and
The sutra states, “Those persons who had heard the Law dwelled here and there in various Buddha lands, constantly reborn in company with their teachers,”6 and “If one stays close to the teachers of the Law, one will speedily gain the bodhisattva way. By following and learning from these p.748teachers one will see Buddhas as numerous as Ganges sands.”7 A commentary says, “Originally one followed this Buddha and for the first time conceived the desire to seek the way. And by following this Buddha again, one will reach the stage where there is no retrogression.”8 Another commentary says, “In the beginning one followed this Buddha or bodhisattva and formed a bond with him, and so it will be through this Buddha or bodhisattva that one will attain one’s goal.”9 Above all, be sure to follow your original teacher so that you are able to attain Buddhahood. Shakyamuni Buddha is the original teacher for all people, and moreover, he is endowed with the virtues of sovereign and parent. Because I have expounded this teaching, I have been exiled and almost killed. As the saying goes, “Good advice grates on the ear.” But still I am not discouraged. The Lotus Sutra is like the seed, the Buddha like the sower, and the people like the field. If you deviate from these principles, not even I can save you in your next life.'
and
The “Life Span” chapter says, “I am the father of this world because I cure my deranged sons.”7 The Great Teacher T’ien-t’ai says, “Originally one followed this Buddha and for the first time conceived the desire to seek the way. And by following this Buddha again, one will reach the stage where there is no retrogression.... Just as all the hundred rivers flow into the sea, so is one drawn by one’s connection with the Buddha and born in company with the Buddha.”
and
"Answer: When the Buddha was in the world and was seated beneath the bodhi tree, he gauged the capacities of the people of his time. He perceived that if he preached the Lotus Sutra immediately, then people would slander it and would fall into the evil paths. If he waited for forty and more years before preaching it, however, they would not slander it, but instead would advance to the first of the ten stages of security, where there is no more retrogression, and would continue to advance until they had reached the stage of perfect enlightenment. But he also realized that, in the muddy age of the Latter Day of the Law, the capacities of the people would be such that not one person in ten thousand would be capable of reaching the first of the ten stages of security. Likewise he knew that those who would preach the teachings in that time, not being Buddhas, would have great difficulty correctly gauging the capacities of the people. Therefore the Buddha gave permission for such persons to preach the Lotus Sutra from the very beginning so that people could establish some connection with the sutra, whether it was one of rejection or of acceptance."
“Now this place is beset by many pains and trials. I am the only person who can rescue and protect others.” “I am the only person”— Profound Meaning, volume six, states: “Originally one followed this Buddha and for the first time conceived the desire to seek the way. And by following this Buddha again, one will reach the stage where there is no retrogression.”
I believe that since even Bodhisattvas can reach the stage of non-retrogression, Buddhas do not retrogress.
The question remains: Are we Buddhas? if so we will never retrogress. Should one abandon the Lotus Sutra, one is neither a Bodhisattva nor Buddha and rapidly retrogresses.
Mark, I noticed in the quotes it never said 'Never Retrogress. This your opinion and others that share same capacity as yourself.
I recently read Niwano's commentary on the 3 bodies of the Buddha that's in the life span chapter.
It makes no difference if Shakyamuni was first enlightened thousands of years ago or kalpas ago because he would still be in the category of historical. It would be a mistake to think this historical Buddha is the eternal Shakyamuni Buddha and not the Buddha that is the existence of non-beginning and non-end is the point that Niwano makes;
THE THREEFOLD BODY OF THE BUDDHA
Since ancient times, the Buddha has been said to have a threefold body (tri-kaya, sanjin): the Law-body (dharma-kaya, hosshin), the reward-body (sambhoga-kaya, hojin), and the manifest-body (nirmana-kaya, ojin).
The Buddha as tathata itself is called the Law-body, which is the entity of the Buddha. When his entity appears in a form that is comprehensible, this is known as his reward-body.
"Reward-body" means a buddha who has become endowed with perfect wisdom in reward for his religious practices over a long period of time. The Buddha who appeared as a man in this world for the purpose of instructing and leading all living beings is called the manifestbody.
The Buddha in this body manifests himself for the purpose of saving all living beings.
Shakyamuni Buddha, who preaches the Law to the host of bodhisattvas, is the manifest-body.
The Tathagata mentioned by Shakyamuni indicates his Law-body, and his reward-body is its representation.
Then the World-honored One preached as follows: "All the worlds of heavenly beings, men,and asuras consider: 'Now has Shakyamuni Buddha come forth from the palace of the Shakya clan, and seated at the training place of enlightenment, not far from the city of Gaya, has attained Perfect Enlightenment.'
But, my good sons, since I veritably became Buddha there have passed infinite, boundless hundreds of thousands of myriads of kotis of nayutas of kalpas."
Here the entity of the Buddha is revealed at last. An ordinary person believes the existence of what is visible to his eyes. He considers the Shakyamuni before his eyes as the Buddha and depends upon him in his mind and his religious discipline.
He makes a great mistake in thinking so, however, because the Buddha is the existence of non-beginning and non-end, as is clearly declared here. - Nikkyo Niwano
Buddha is not always a Buddha. They go through the teacher/mentor/master and student/disciple/follower process endlessly.
When the teacher or student become one with the eternal 3 bodied Tathagata thus come one they become Buddha on a temporary bases that ranges from many kalpas to seconds like in Shakymuni's case or a common mortal that experiences the same eternal unbounded awareness that knows no distinction for a brief moment.
So really a seconds or kalpas is like a second compared to a nano second when we are talking about eternity. What really matters is that eternal intelligence that is unbounded by space and time that is the unchanging foundation of all from which all buddhas become buddha
On the Tathagata, Nichiren says in The Oral Transmission of the Meaning (J. Ongi Kuden):
The title of this (16th) Chapter (Measuring the Life of The One That Has Come) of The Lotus Sutra is very important in the life of Nichiren. It was this title of the Sutra that was transferred in the (21st) Chapter (The Spiritual Power of the The One That Has Come). The One That Has Come (S. Tathagata) is the one honored by all the Buddhas of the ten directions and of the past, present and future. More specifically it is the innate triple body of enlightenment.
Now Nichiren and his kind recognize that The One That Has Come is within all living beings. More specifically, it is that which is entrusted to Nichiren’s disciples. It is the innate triple body of enlightenment of the practitioner of the Lotus Sutra in the age of the Dharma’s demise (Mappo). The precious title of the innate triple body of enlightenment is ‘Namu-Myoho Renge Kyo”. These are the three very important points in this (16th) chapter.
There are six identities with enlightenment that are established in this chapter: 1.The One That Has Come is inherent in ordinary people (identity in principle) 2.The they don the crown of ‘Namu-Myoho Renge Kyo’, causing them to first hear the Title (identity in name) 3.Then, upon hearing and believing, they cultivate its practice (identity in practice of observation). This is observation of the object of worship, which is the 3000 spiritual aspects in a single thought (J. Ichinen Sanzen) in actual practice. 4.Confusion and obstacles are subdued (Identity to enlightenment in appearance) 5.Influence on others arises (Identity to enlightenment in increments) 6.The innate triple body of enlightenment is complete (Ultimate identity with enlightenment)
In subduing confusion, The (16th) Chapter on Measuring the Life of The One That Has Come is the ultimate. Only the ordinary common mortal can embody the fundamental essence of this chapter, which is the ultimate truth that can be attained by the mind.
What is the innate triple body of enlightenment? I now tell you that it is ‘Namu-Myoho Renge Kyo’
"Generally, those who have faith in and practice the Lotus Sutra are Bodhisattvas of the Earth. Specifically, Nichiren Daishonin is the Supreme Votary of the Lotus Sutra. Generally we are all Buddhas but specifically, from a deeper sense, Shakyamuni Buddha is the Original Eternal Buddha. From the deepest sense, we are the Three Bodied Tathagata of Original Enlightenment, Shakyamuni Buddha ourselves. Nichiren teaches that this most difficult to believe and most difficult to understand teaching should not be bandied about lightly. In our mundane thoughts and activities, it is best to think in terms of the general meaning, having gratitude for and giving praise to the Lotus Sutra [Law], Eternal Buddha Shakyamuni and Nichiren Daishonin" - Mark Rogow
With regard to the three bodies of a Buddha, the Universal Worthy Sutra states: “A Buddha’s three types of bodies are born from this correct and equal sutra, which is the great seal of the Law that assures entry into the sea of nirvana. It is from this sea that a Buddha’s three types of pure bodies are born. These three types of bodies are fields of good fortune for human and heavenly beings and are highest among those worthy of alms.”
The three bodies are as follows: first, the Dharma body of a Thus Come One; second, the reward body of a Thus Come One; and third, the manifested body of a Thus Come One. These three types of bodies of a Thus Come One are invariably possessed by all Buddhas. If we use the moon as an illustration, we may say that the moon itself is comparable to the Dharma body, its light to the reward body, and its reflection to the manifested body. Just as a single moon has these three different aspects, so a single Buddha possesses the virtues of these three different bodies.
These doctrines of the five types of vision and the three bodies are not expounded anywhere outside of the Lotus Sutra. Therefore, the Great Teacher T’ien-t’ai has said, “The Buddha consistently possesses the three bodies throughout the three existences. But in p.684the various teachings, he kept this secret and did not transmit it.”3 In this passage of commentary, the phrase “in the various teachings” refers not only to the Flower Garland, Correct and Equal, and Wisdom sutras, but to all sutras other than the Lotus Sutra. And the phrase “he kept this secret and did not transmit it” means that, throughout the entire body of scriptures outside of the “Life Span” chapter of the Lotus Sutra, Shakyamuni Buddha, the lord of teachings, concealed and avoided expounding it. Therefore, in performing the eye-opening ceremony for painted or wooden Buddha images, the only authority to rely on is the Lotus Sutra and the T’ien-t’ai school. (Consecrating an Image of Shakyamuni Buddha)
So your capacity is greater then that of the scriptures; if that is the case then why following or placing your self as a follower and representative of Nichiren Buddhism if you go against his Buddhism; your fellow Buddhist practitioners proved from scriptures that you are wrong and you could not apart from your imagination produce any scriptural evidence to support your assumption. The way you insisting against the scriptures only shows that you are not really interested in what is the truth but only In your ego being right, if you argue that it is not from your ego but truth which you see from the scriptures you have to present the scriptures to prove your statement otherwise you should better follow some other religion which shares your views! Because definitely this is not your religion and you don't represent it with your believes!
Showing results for “ without beginning or end body dharma reward manifest ”
1601 Results Found -
http://www.nichirenlibrary.org/
I have always agreed that all 3 bodies (3 truths) are without beginning and end. The common mortal has 3 bodies ( 3 truths) like the 3 bodied Tathagatta but the differences lies in the reward body and manifest body
The state of the reward and manifest body of the common mortal is in a constant state of flux.
The Dharma body of the common mortal is at same state of perfect harmonious equilibrium as 3 bodied Tathagata Thus come one
Thus Come One the 3 bodied Tathagata body's are already in an eternal state of perfect harmonious equilibrium
Common mortals such as Shakyamuni and Nichiren experienced oneness with Thus Come One through cultivation in their past lives
Common mortals possess the mutual possession of the 10 worlds can experience oneness with Thus Come One 3 bodied Tathagata through cultivation; faith, study and practice on a temporary to a more permanent basis depending on our practice. Nichiren makes this accessible by inscription of the 10 world Gohonzon that is the simultaneity of cause and effect which means the result of what we desire to achieve 'Enlightenment" is already inherent in the process of the correct faith, study and practice
Once we are on this path of realisation and understanding we are no longer ordinary common mortals as such but become extraordinary common mortals that are becoming more Buddha like.
Special thanks to all the Buddas, Bodhisattvas, Lord Shakyamuni Buddha, Nichiren Daishonin and their votaries for making possible for those of us who have in the past, are at the moment and will suffer in the future in this Dark Age of Mappo for the hope that has been given unto us
But till now Noel it is only you who believes or perhaps your wife Kumiko too in these interpretations (which are only from you both)of Nichiren, you haven't shown no other proof!
Nichiren states: "The heart of the Lotus school is the doctrine of three thousand realms in a single moment of life, which reveals that both good and evil are inherent even in those at the highest stage of perfect enlightenment. The fundamental nature of enlightenment manifests itself as Brahma and Shakra, whereas the fundamental darkness manifests itself as the devil king of the sixth heaven" (1113). Nichiren thus regards fundamental darkness as latent even in the enlightened life of the Buddha, and the devil king of the sixth heaven as a manifestation or personification of life's fundamental darkness."
Stavros;"The liberated reaching a stage of maturity several option are open to it depends of its line of progress and realization different possibilities presenting themselves at the same time for developed souls such as, - merger back, lingering for eternity enjoying the difference of unity, returning as a Master who can help, engaging with creation as a realized being, participating in the new adventure of transformation into eternity without individual end etc etc. "
"So if you take That as your Ultimate Self as the Ultimate "You" so to speak than yes it is 'You' or more precisely That who will become and is becoming all these again and again but not in the individual sense of Noel as an individual continuation."
So you may return as a master for all eternity without an individual end that has no karmic individual continuation from the Stavros of this life. So this is what you mean by "And for your information as I said many times before the path which I follow is the last of eternal individual progression."
Or maybe you will merge back as a rock enjoying the differences as you have the habit of doing
Or engaging with creation as a realized being, participating in the new adventure of transformation into eternity without individual end, like what I'm doing now
You provide no proof, just your imaginations; you have been presented from scriptures with truth that prove that you are both wrong so just give up your ego's insistence then you may be free to progress! THE END
"...Shakyamuni Buddha, within our minds, is an ancient Buddha without beginning, manifesting Himself in three bodies and attained Buddhahood n the eternal past......(ibid. P.94)
"...the Bodhisattvas (who sprang from underneath the ground), as described in the 15th chapter, are followers of the Original Buddha Shakaymuni who resides within our minds."(p.94)
"Shakyamuni Buddha, the Lord-preacher of this pure land, has never died in the past, nor will he be born in the future. He exists forever, throughout the past, present and future."
The 3 body tathagatta is beyond gender and has never died in the past, nor will be born in the future and exists forever, throughout the past, present and future
The individual Shakyamuni has died in the past and will be born in the future and exists forever, throughout the past, present and future as an ever changing individual
I feel the term "eternal Shakyamuni Buddha" is easily misunderstood as an individual who's reward body has always been at one with Thus Come One 3 body tathagatta.
The term 'Eternal Shakyamuni Buddha' refers to the historical buddha Shakyamuni who became one with the 3 body tathagatta at a point in time during the eternal past and will remain in this state until a point in time in the eternal future is more to the point ...lets be clear about this as the term Eternal Shakyamuni Buddha can create so much confusion if not understood in simple terms as what has been given just now!
So why you want to have always the last word over all that you are right, you have been given prove by your fellow Nichiren Buddhist practitioners above so why making and placing your self like someone who got the highest truth the most profound truth that only you can grasp and understand from the scriptures while others quoted directly from the scriptures the clearest meaning; why are you so stubborn, even if Sakyamuni himself was to appear to you and tell you that my attainment is without retrogression you would argue and defend your view against him trying to convince him otherwise. Just give up Noel you have been defeated so stop the dramas and pretention; stand up and be a man and follow the correct teachings. END
Robin Beck's take on the Buddha of Musa Sanjin Buddha
"Let me see if I can paraphrase one of Nichikan’s arguments that show Nichiren to be the True Buddha:
In the lifespan chapter of the Lotus Sutra, we find that Shakyamuni did not actually attain Enlightenment for the first time in India. The time period of his Enlightenment is the Remote Past of Gohyaku Jintengo. This was a long time ago, but it is still a finite time period. Therefore, Shakyamuni’s Enlightenment is not Eternal. His Buddhism is obviously only a provisional teaching. There can be no doubt about this.
In the “Mystic Principle of the True Cause,” Nichiren Daishonin elucidates that Shakyamuni’s teacher in the Remote Past was actually an older Buddha, the Original Buddha of Kuon Ganjo. This is the Buddha of Musa Sanjin; or the Buddha who is naturally or intrinsically endowed with the Three Bodies. In the Kaimoku Sho, Nichiren Daishonin clearly reveals that this Buddha from the really infinite past is none other than the Daishonin Himself. He appears in the Latter Day to reveal True Buddhism exactly as predicted by Shakyamuni.
As some of you know, Soka Gakkai has finally pretty much admitted that the “Mystic Principle of the True Cause” or Hon’in Myo Sho is a rather lame forgery — more on that later. As far as I know, that Gosho was the only source for the term kuon ganjo. So it seems like we could move past this old discussion of remote versus remoter, even more remote, and remotest past.
Nichiren Shonin apparently referred to the Shakyamuni who awoke in the Remote Past as the Buddha of Musa Sanjin. It seems to me this is obviously no particular person, since all three bodies are uncreated and eternally existent. However, in recorded history, Shakyamuni was still the temporal identity of the Buddha of Musa Sanjin. At any rate, gohyaku-jintengo, understood this way already covers eternity, or time without beginning or end.
IIRC, the other Nichiren Schools also take gohyaku-jintengo or ‘Remote Past’ to already be a symbol for deathlessness, eternity, or time without beginning. There is no need for Kuon Ganjo, a term which does not appear at all in the Lotus Sutra or Nichiren’s authentic writing.
It will be difficult, but I hope Soka Gakkai scholars can put this line of reasoning — “The inconceivably long period of Shakyamuni’s original enlightenment as described in the Lotus Sutra is known as gohyaku-jintengo — but this is still a finite time.” to bed. We need to forget about it, and move on.
Alas, I was informed that Kuon Ganjo has a corresponding term in Tiantai and Nichiren; Kuon Jitsujo. I am told this indicates the most remote past possible."
The “Thus Come One” is explained clearly in T’ien-t’ai’s commentary as follows: “The Thus Come One is a general designation for the Buddhas of the ten directions and the three existences, for the two Buddhas, the three Buddhas, the true Buddha, and provisional Buddhas.”
The “true Buddha” here means common mortals, whereas “provisional Buddhas” means Buddhas.
However, because of *the difference between ordinary people and Buddhas that stems from the disparity between delusion and enlightenment, ordinary people are unaware that they are endowed with both the entity and the functions of the three bodies.*
“All phenomena” in the sutra refers to the Ten Worlds, and the “true aspect,” to what they actually are.
The “true aspect” is another name for Myoho-renge-kyo; hence all phenomena are Myoho-renge-kyo.
Hell’s displaying the form of hell is its true aspect. When hell changes into the realm of hungry spirits, that is no longer the true form of hell.
A Buddha displays the form of a Buddha, and a common mortal, that of a common mortal. The entities of all phenomena are entities of Myoho-renge-kyo. That is the meaning of “the true aspect of all phenomena.”
T’ien-t’ai states that the profound principle of the true aspect is the originally inherent Myoho-renge-kyo. This interpretation identifies the phrase “true aspect” with the theoretical teaching and “the originally inherent Myoho-renge-kyo” with the essential teaching.
You should ponder this interpretation deep in your heart. - The True Aspect of All Phenomena
［迷悟不二・迷悟一体］ ( meigo-funi or meigo-ittai): "Also, non-duality of delusion and enlightenment. The principle that delusion and enlightenment are, though different in aspect, one and the same in their essential nature. A bad cause or influence gives rise to delusion, and a good cause or influence, to enlightenment.
Delusion and enlightenment are two different workings, but both arise from the essential nature of life. This Mahayana concept contrasts with the Hinayana view that enlightenment and delusion, or enlightenment and earthly desires, are mutually exclusive and incompatible."
"If, after my passing, there are good men and good women, and one among them secretly preaches the Lotus Sutra, [one volume of it, a single passage] or a phrase of it to even one other person, then this good man or woman, indeed, is an envoy of the Tathagata. As the Tathagata’s envoy, he carries out compassionate action in his stead. And how much more is this so for those who widely preach the Lotus Sutra for others in the midst of the great assembly.
The Teachers of the Law, tenth chapter of the Lotus Sutra
"The Teachers of the Law chapter of the Lotus Sutra states, “If one of these good men or good women…[secretly expound the Lotus Sutra to one person]…then you should know that he or she is the envoy of the Tathagata.” This means that a person who teaches even one phrase of the Lotus Sutra, whether one be priest or nun, layman or laywoman, appears as the messenger of the Tathagata."
A Ship to Cross the Sea of Suffering”
If I, Nichiren, am one of the Bodhisattvas of the Earth, so are my disciples. The Lotus Sutra states, “if…there are good men and good women, and one among them secretly preaches the Lotus Sutra, [one volume of it, a single passage] or a phrase of it to even one other person, then this good man or woman, indeed, is an envoy of the Tathagata. As the Tathagata’s envoy, he carries out compassionate action in his stead” This refers to no one but myself.
The True Entity of All Phenomena”
When one chants Myoho-Renge-Kyo, the Buddhahood inherent in one’s life will be manifested. Those who have the opportunity to hear it will be able to eradicate their negative karma that has been accumulating for infinite asamkhya kalpas. Those [who hear Myoho-Renge-Kyo] and rejoice for even a single life-moment, will attain Buddhahood in their present form. Even if they hear [Myoho-Renge-Kyo] but do not believe in it, since the seed of Buddhahood has been sown, and will become mature, one will attain Buddhahood without fail.
The Doctrine of Ichinen Sanzen”
In the Latter Day of the Law, there are many who lack the seed of Buddhahood, while few possess the seed of Buddhahood. Thus, there is no doubt that the people [in the Latter Day of the Law] will fall into the evil paths. [Even if they oppose it,] we must strongly teach them and make them listen to the Lotus Sutra, so that they will form a poison-drum relationship with the correct Law. Now is the time to make them form a reverse relationship with true Buddhism through teaching them the Lotus Sutra.
On Chanting the Daimoku of the Lotus Sutra
'If you seclude yourself in the mountains and carry out the practice of shoju at a time when the Lotus Sutra and pre-Lotus Sutra teachings are confused, then you will lose the opportunity to practice the Lotus Sutra. Now, in the Latter Day of the Law, who will practice the Lotus Sutra correctly in your place, if you do not carry out shakubuku just as the sutra teaches? Whomever you may meet, conduct shakubuku and refute both the person and the Law of the other sects. Loudly proclaim that the Lotus Sutra is the only teaching that will lead the people to Buddhahood, and that the various other teachings are the root cause for obstructing one from attaining enlightenment and leading one to fall into hell.'
When I, with my limited knowledge, read the sutras, I find that all people have gone against the correct Law and become wholly devoted to evil doctrines. This is why all the guardian deities have abandoned this country and sages have left this land, not to return. Seizing this opportunity, devils and demons rush in, bringing disasters and calamities. This is most fearful. We must speak out
If you desire a secure land, and wish to pray for peace in your present and future existences, you should waste no time, ponder on the correct path, and immediately eliminate slanders
If one desires peace to reign throughout the entire nation without delay, he should first and foremost put an end to the slanders that prevail throughout the country.
On Securing the Peace of the Land through the Propagation of True Buddhism
In the Latter Day of the Law, there are many who lack the seed of Buddhahood, while few possess the seed of Buddhahood. Thus, there is no doubt that the people [in the Latter Day of the Law] will fall into the evil paths. [Even if they oppose it,] we must strongly teach them and make them listen to the Lotus Sutra, so that they will form a poison-drum relationship with the correct Law. Now is the time to make them form a reverse relationship with true Buddhism through teaching them the Lotus Sutra.
On Chanting the Daimoku of the Lotus Sutra”
The Buddha allows us to preach the Lotus Sutra from the very beginning, so that people can establish a relationship with the sutra, whether it is a reverse relationship or a positive relationship.
On Revealing Slander
If one wishes to examine one’s face, one must only look into a clear mirror. Likewise, when one tries to understand the nation’s rise and decline, the most telling source is that of the Buddhist mirror, because there is no teaching more superior.…Depending on the Buddhist teaching that the people follow, either the nation will prosper and the people’s lives will be prolonged, or the nation will come to ruin and the people’s lives will be cut short.
The Rulers of the Land of the Gods
The ten directions are the objective environment. Sentient beings are the subjective self. Objective environment is like the shadow, and subjective self is like the body. Without the body there can be no shadow. Without subjective self, there can be no objective environment, even though the subjective self is determined and supported by the objective environment.
When the people’s five sense organs are disordered, the four quarters as well as the center will be disturbed and disrupted without fail. Then, mountains will fall, grasses and trees will wither, and rivers will dry up as signs of the destruction of the land. When the people’s eyes, ears and other sense organs are disturbed and disordered, extraordinary changes occur in the heavens, and when their minds are troubled, the earth shakes.
If the people are happy and at ease, then favorable omens will appear in the heavens, and the Heavenly King Taishaku will shake the earth. Conversely, if the minds of the people are tainted with evil, ominous changes will occur in the heavens and terrible calamities will befall the earth. The extent of unusual occurrences in the heavens depends upon the degree of the people’s anger. This also is true for disasters on earth.
"The Siva Siddhanta Tradition it is stated that Siva creates, maintains, destroys . reveals and conceals His 5 functions.
ReplyDeleteAnd of course in the Vedanta teachings too the Divine manifest these two aspects. Ultimately it is The Ultimate Perfectly Enlighten Eternal Ground Reality which manifests and generates all the manifestations including the ignorance and the illusive appearance through a succession of unfoldedment"Buddhahood is a state of Absolute Happiness, and PERFECT FREEDOM THROUGHOUT ETERNITY in contrast what Noel and Kumiko believe that is why i said "this is real Buddhism"! and not what they state and imagining about Buddhism and particularly their own Buddhism which they misrepresent!"
Nichiren states: "The heart of the Lotus school is the doctrine of three thousand realms in a single moment of life, which reveals that both good and evil are inherent even in those at the highest stage of perfect enlightenment. The fundamental nature of enlightenment manifests itself as Brahma and Shakra, whereas the fundamental darkness manifests itself as the devil king of the sixth heaven" (1113). Nichiren thus regards fundamental darkness as latent even in the enlightened life of the Buddha, and the devil king of the sixth heaven as a manifestation or personification of life's fundamental darkness.
Kumiko and I have explained to Stavros many times that the Amala consciousness has within it the latent potential for delusion Fundamental Darkness (MUMYO) this is not just our idea as he falsely accuses us of. The Amala consciousness has the same attributes of Shiva from the Siva Siddhanta Tradition and the the Ultimate Perfectly Enlighten Eternal Ground Reality that he has described but it not a projection but is indivisibly and simultaneousness one as as has been explained to him with Gosho, Sutra to no avail because of his fixed mind set. Perhaps someone who is reading this would like to explain to him since he thinks that we are liars
"The heart of the Lotus school is the doctrine of three thousand realms in a single moment of life, which reveals that both good and evil are inherent even in those at the highest stage of perfect enlightenment." Nichiren
ReplyDeleteQuestion: If, as you have stated, the benevolent deities inflict punishment on this country because it does harm to the votary of the Lotus Sutra, then epidemics should attack only the slanderers. Why is it that your own disciples also fall ill and die?
Answer: Your question is reasonable. Nevertheless, you are aware of only one side of the situation and not the other. Good and evil have been inherent in life since time without beginning. According to the provisional teachings and the schools based on them, both good and evil remain in one’s life through all the stages of the bodhisattva practice up to the stage of near-perfect enlightenment. Hence people at the stage of near-perfect enlightenment or below have faults of some kind, [but not those at the highest stage].
In contrast, the heart of the Lotus school is the doctrine of three thousand realms in a single moment of life, which reveals that both good and evil are inherent even in those at the highest stage of perfect enlightenment. The fundamental nature of enlightenment manifests itself as Brahmā and Shakra, whereas the fundamental darkness manifests itself as the devil king of the sixth heaven. The benevolent deities hate evildoers, and evil demons hate good people. Because we have entered the Latter Day of the Law, it is natural that evil demons should be everywhere in the country, just like tiles, stones, trees, and grasses. Good demons are few because sages and worthies are rare in this world. One would therefore expect to find more victims of the epidemic among Nichiren’s followers than among the believers of Nembutsu, or priests of the True Word, Zen, and Precepts schools. For some reason, however, there is less affliction and death among Nichiren’s followers. It is indeed mysterious. Is this because we are few in number, or because our faith is strong?
"Once one has heard the sutra teaching that good and evil are not two, that correct and erroneous are as one, then one gains inner enlightenment and attains Buddhahood. Therefore this is called the attainment of Buddhahood in one’s present form. And because one gains enlightenment in a single lifetime, it is called perfect enlightenment in one lifetime.
ReplyDeletep.89Though there may be persons who are unaware of the principle involved, if they chant the daimoku, they will experience the joy that can only be shared between Buddhas. This is what the sutra means when it says, “I will surely rejoice and so will the other Buddhas.”
Though one may possess medicine blended from hundreds and thousands of ingredients, if one does not drink it, one’s illness will never be cured. Though one may have riches in one’s storehouse, if one does not know enough to open the storehouse, one may go hungry; and though one may have medicine in the breast of one’s robe, if one does not know enough to drink it, one may die. And this is also true of the benefits of this Lotus Sutra, which are like those of the wish-granting jewel described in the “Five Hundred Disciples” chapter.
If, along with contemplation of the mind, one recites the sutra, then of course one will gain these benefits. And even without practicing meditation, as I explained earlier, when one recites the words “This reality consists of zesōnyo (this appearance is thus) . . . ,” the word “thus” represents the principle of non-substantiality. Therefore the non-substantiality of the appearance, nature, entity, power, and so forth acquired by one’s life through the karma of past existences, and of the eighty-eight types of illusions of thought and eighty-one kinds of illusions of desire inherent in them—the non-substantiality of all these is the Thus Come One of the reward body.
When one recites the words “This reality consists of nyozesō (“thus appearance,” or appearance like this) . . . ,” this is the principle of temporary existence. Therefore the appearance, nature, entity, power, and so forth acquired by one’s life through the karma of past existences, along with the illusions innumerable as particles of dust and sand inherent in them—all these are the Thus Come One of the manifested body.
And when one recites the words “This reality consists of sōnyoze (appearance is thus) . . . ,” this is the principle of the Middle Way. Accordingly, the appearance, nature, and so forth acquired by one’s life through karma, as all the illusions about the true nature of life inherent in them are swept away, are opened up as none other than the Thus Come One of the Dharma body.
When the passage on the ten factors is given these three different readings, this represents the principle of the three bodies in a single body, the single body that comprises the three bodies. Though divided into three, they are truly one; though posited as one, they are at the same time three.
The Doctrines of Three Thousand Realms
"oneness of good and evil ［善悪不二］ ( zen’aku-funi): Also, non-duality of good and evil. The principle that good and evil are not separate and distinct, but are inherent in all phenomena. “Good” in Buddhism means that which benefits oneself and others, while “evil” means that which harms oneself and others. Good and evil are not two mutually exclusive entities but are two different functions of life. The principle of three thousand realms in a single moment of life elucidates that all possible conditions or states of existence reside within life at each moment. Life therefore simultaneously possesses the potential for both good and evil, and even when manifesting one, it is never devoid of the potential for the other."
ReplyDeleteWhen Bodhisattva Universal Worthy arrived in the midst of Mount Gridhrakuta in the saha world, he bowed his head to the ground in obeisance to Shakyamuni Buddha, circled around him to the right seven times, and said to the Buddha: “World-Honored One, when I was in the land of the buddha King Above Jeweled Dignity and Virtue, from far away I heard the Lotus Sutra being preached in this saha world. In company with this multitude of immeasurable, boundless hundreds, thousands, ten thousands, millions of bodhisattvas I have come to listen to and accept it. I beg that the world-honored one will preach it for us. And good men and good women in the time after the thus come one has entered extinction—how will they be able to acquire this Lotus Sutra?”
The Buddha said to Bodhisattva Universal Worthy: “If good men and good women fulfill four conditions in the time after the thus come one has entered extinction, then they will be able to acquire this Lotus Sutra. First, they must be protected and kept in mind by the buddhas. Second, they must plant the roots of virtue. Third, they must enter the stage where they are sure of reaching enlightenment. Fourth, they must conceive a determination to save all living beings. If good men and good women fulfill these four conditions, then after the thus come one has entered extinction they will be certain to acquire this sutra.”
At that time Bodhisattva Universal Worthy said to the Buddha: “World-Honored One, in the evil and corrupt age of the last five-hundred-year period, if there is someone who accepts and upholds this sutra, I will guard and protect him, free him from decline and harm, see that he attains peace and tranquillity, and make certain that no one can spy out and take advantage of his shortcomings. No devil, devil’s son, devil’s daughter, devil’s minion, or one possessed by the devil, no yaksha, rakshasa, kumbhanda, pishacha, kritya, putana, vetada, or other being that torments humans will be able to take advantage of him.- Bodhisattva Universal Worthy
The “Thus Come One” is explained clearly in T’ien-t’ai’s commentary as follows: “The Thus Come One is a general designation for the Buddhas of the ten directions and the three existences, for the two Buddhas, the three Buddhas,6 the true Buddha, and provisional Buddhas.”7 The “true Buddha” here means common mortals, whereas “provisional Buddhas” means Buddhas. However, because of the difference between ordinary people and Buddhas that stems from the disparity between delusion and enlightenment, ordinary people are unaware that they are endowed with both the entity and the functions of the three bodies.
ReplyDelete“All phenomena” in the sutra refers to the Ten Worlds, and the “true aspect,” to what they actually are. The “true aspect” is another name for Myoho-renge-kyo; hence all phenomena are Myoho-renge-kyo. Hell’s displaying the form of hell is its true aspect. When hell changes into the realm of hungry spirits, that is no longer the true form of hell. A Buddha displays the form of a Buddha, and a common mortal, that of a common mortal. The entities of all phenomena are entities of Myoho-renge-kyo. That is the meaning of “the true aspect of all phenomena.” T’ien-t’ai states that the profound principle of the true aspect is the originally inherent Myoho-renge-kyo.8 This interpretation identifies the phrase “true aspect” with the theoretical teaching and “the originally inherent Myoho-renge-kyo” with the essential teaching. You should ponder this interpretation deep in your heart. - The True Aspect of All Phenomena
［迷悟不二・迷悟一体］ ( meigo-funi or meigo-ittai): "Also, non-duality of delusion and enlightenment. The principle that delusion and enlightenment are, though different in aspect, one and the same in their essential nature. A bad cause or influence gives rise to delusion, and a good cause or influence, to enlightenment. Delusion and enlightenment are two different workings, but both arise from the essential nature of life. This Mahayana concept contrasts with the Hinayana view that enlightenment and delusion, or enlightenment and earthly desires, are mutually exclusive and incompatible."
"ten onenesses ［十不二門］ ( jippunimon): Also, ten non-dualities. Ten principles set forth by Miao-lo (711–782) in The Annotations on “The Profound Meaning of the Lotus Sutra.” In this work, Miao-lo discusses the ten mystic principles of the theoretical teaching (first half) of the Lotus Sutra and the ten mystic principles of the essential teaching (latter half) of the sutra, which T’ien-t’ai expounded in The Profound Meaning of the Lotus Sutra, and reveals the ten onenesses.
DeleteThe section of Miao-lo’s work that explains this principle later became an independent work called The Ten Onenesses. In it, Miao-lo states that the concept of ten onenesses includes the ten mystic principles of both the theoretical and the essential teachings.
The ten onenesses are as follows:
(1) The oneness of body and mind. What one observes in meditation is one mind or one thought ( ichinen), which is an indivisible whole of body and mind.
(2) The oneness of the internal and the external. Though the object of meditation is divided into two—the internal object, or the realm of one mind, a psychosomatic entity; and the external object, or the external world of physical and spiritual phenomena—these two are non-dual because one mind embodies the three truths and includes all three thousand realms.
(3) The oneness of the result of practice and the true nature of life. This means that the true nature of life, or the true aspect of all phenomena, is no different from what one ultimately attains through Buddhist practice. The true nature moves one to practice, and practice enables one to manifest the true nature.
(4) The oneness of cause and effect. “Cause” here means ordinary people, and “effect,” Buddhahood. The oneness of cause and effect means that the Buddha nature inherent in the ordinary person is the same as the Buddha nature that the Buddha has manifested.
(5) The oneness of the impure and the pure. Because ignorance or delusion and enlightenment are two expressions of the same mind and essentially one, the impure mind shrouded in ignorance is itself the pure mind that is enlightened.
(6) The oneness of life and its environment. Both the Buddha as a living being and the Buddha land as the environment exist in one mind and are therefore non-dual.
(7) The oneness of self and others. “Self” means the Buddha, who teaches, and “others” means ordinary people, who are taught and enlightened. But they are non-dual because both the Buddha and ordinary people embody the three truths and are endowed with all three thousand realms. In other words, both self (Buddhahood) and others (the nine worlds) are inherent in one mind.
(8) The oneness of thought, word, and deed. The Buddha saves people through his three categories of action—thought, speech, and behavior. These three categories of the Buddha are no different from those of ordinary people because they arise from the three thousand realms inherent in both. Moreover, these three exist in one mind as a psychosomatic whole and therefore are one.
(9) The oneness of the provisional and true teachings. The Buddha preaches the provisional teachings (the three vehicles) and the true teaching (the one vehicle) according to the people’s capacity. Because they both spring from the Buddha’s enlightened mind, however, they are non-dual.
(10) The oneness of benefits. Though people receive different benefits according to the level of the Buddha’s teaching that they practice (such as provisional and true), both the Buddha and the people ultimately enjoy the same benefit, just as plants in a field are all nourished equally by the rain."
I have presented the above Scriptures and commentaries to Stavros many times but still he keeps on saying liked a cracked record
ReplyDelete"And I am not imagining or making up these things I am presenting evidence even from your own scripture.
I present evidence you don't present evidence to show where it is stated in the scriptures that the Buddhas attainment is temporary and that eventually they will be deluded and enter the lower forms of life.
"Show proof that Buddhahood is fleeting and impermanent attainment; Show it!
But I do show you from your scriptures that it is a Permanent State of Perfect Happiness ( perfect happiness mean free from all delusion and impurities and misery through delusion, and Freedom Throughout Eternity!"
but he just cant take it. I don't think anything anyone says will appease him unless it is something that he wants you to say that fits in to what he already believes, but if he cant let go there will be little chance of getting through, Its as simple as that
Mark RogowJune 10, 2016 at 3:29 PM
ReplyDelete"...one who helps eradicate slander of the Law will ascend to the state from which there can be no retrogression. Thus the passage tells us that the monk Realization of Virtue was reborn as the Buddha Kāshyapa, and that King Possessor of Virtue was reborn as the Buddha Shakyamuni."
and
The sutra states, “Those persons who had heard the Law dwelled here and there in various Buddha lands, constantly reborn in company with their teachers,”6 and “If one stays close to the teachers of the Law, one will speedily gain the bodhisattva way. By following and learning from these p.748teachers one will see Buddhas as numerous as Ganges sands.”7 A commentary says, “Originally one followed this Buddha and for the first time conceived the desire to seek the way. And by following this Buddha again, one will reach the stage where there is no retrogression.”8 Another commentary says, “In the beginning one followed this Buddha or bodhisattva and formed a bond with him, and so it will be through this Buddha or bodhisattva that one will attain one’s goal.”9 Above all, be sure to follow your original teacher so that you are able to attain Buddhahood. Shakyamuni Buddha is the original teacher for all people, and moreover, he is endowed with the virtues of sovereign and parent. Because I have expounded this teaching, I have been exiled and almost killed. As the saying goes, “Good advice grates on the ear.” But still I am not discouraged. The Lotus Sutra is like the seed, the Buddha like the sower, and the people like the field. If you deviate from these principles, not even I can save you in your next life.'
and
The “Life Span” chapter says, “I am the father of this world because I cure my deranged sons.”7 The Great Teacher T’ien-t’ai says, “Originally one followed this Buddha and for the first time conceived the desire to seek the way. And by following this Buddha again, one will reach the stage where there is no retrogression.... Just as all the hundred rivers flow into the sea, so is one drawn by one’s connection with the Buddha and born in company with the Buddha.”
and
"Answer: When the Buddha was in the world and was seated beneath the bodhi tree, he gauged the capacities of the people of his time. He perceived that if he preached the Lotus Sutra immediately, then people would slander it and would fall into the evil paths. If he waited for forty and more years before preaching it, however, they would not slander it, but instead would advance to the first of the ten stages of security, where there is no more retrogression, and would continue to advance until they had reached the stage of perfect enlightenment. But he also realized that, in the muddy age of the Latter Day of the Law, the capacities of the people would be such that not one person in ten thousand would be capable of reaching the first of the ten stages of security. Likewise he knew that those who would preach the teachings in that time, not being Buddhas, would have great difficulty correctly gauging the capacities of the people. Therefore the Buddha gave permission for such persons to preach the Lotus Sutra from the very beginning so that people could establish some connection with the sutra, whether it was one of rejection or of acceptance."
“Now this place is beset by many pains and trials. I am the only person who can rescue and protect others.”
“I am the only person”—
Profound Meaning, volume six, states: “Originally one followed this Buddha and for the first time conceived the desire to seek the way. And by following this Buddha again, one will reach the stage where there is no retrogression.”
I believe that since even Bodhisattvas can reach the stage of non-retrogression, Buddhas do not retrogress.
The question remains: Are we Buddhas? if so we will never retrogress. Should one abandon the Lotus Sutra, one is neither a Bodhisattva nor Buddha and rapidly retrogresses.
Mark, I noticed in the quotes it never said 'Never Retrogress. This your opinion and others that share same capacity as yourself.
DeleteI recently read Niwano's commentary on the 3 bodies of the Buddha that's in the life span chapter.
It makes no difference if Shakyamuni was first enlightened thousands of years ago or kalpas ago because he would still be in the category of historical. It would be a mistake to think this historical Buddha is the eternal Shakyamuni Buddha and not the Buddha that is the existence of non-beginning and non-end is the point that Niwano makes;
THE THREEFOLD BODY OF THE BUDDHA
Since ancient times, the Buddha has been said to have a threefold body (tri-kaya, sanjin): the Law-body (dharma-kaya, hosshin), the reward-body (sambhoga-kaya, hojin), and the manifest-body (nirmana-kaya, ojin).
The Buddha as tathata itself is called the Law-body, which is the entity of the Buddha. When his entity appears in a form that is comprehensible, this is known as his reward-body.
"Reward-body" means a buddha who has become endowed with perfect wisdom in reward for his religious practices over a long period of time. The Buddha who appeared as a man in this world for the purpose of instructing and leading all living beings is called the manifestbody.
The Buddha in this body manifests himself for the purpose of saving all living beings.
Shakyamuni Buddha, who preaches the Law to the host of bodhisattvas, is the manifest-body.
The Tathagata mentioned by Shakyamuni indicates his Law-body, and his reward-body is its representation.
Then the World-honored One preached as follows: "All the worlds of heavenly beings, men,and asuras consider: 'Now has Shakyamuni Buddha come forth from the palace of the Shakya clan, and seated at the training place of enlightenment, not far from the city of Gaya, has attained Perfect Enlightenment.'
But, my good sons, since I veritably became Buddha there have passed infinite, boundless hundreds of thousands of myriads of kotis of nayutas of kalpas."
Here the entity of the Buddha is revealed at last. An ordinary person believes the existence of what is visible to his eyes. He considers the Shakyamuni before his eyes as the Buddha and depends upon him in his mind and his religious discipline.
He makes a great mistake in thinking so, however, because the Buddha is the existence of non-beginning and non-end, as is clearly declared here. - Nikkyo Niwano
Buddha is not always a Buddha. They go through the teacher/mentor/master and student/disciple/follower process endlessly.
DeleteWhen the teacher or student become one with the eternal 3 bodied Tathagata thus come one they become Buddha on a temporary bases that ranges from many kalpas to seconds like in Shakymuni's case or a common mortal that experiences the same eternal unbounded awareness that knows no distinction for a brief moment.
So really a seconds or kalpas is like a second compared to a nano second when we are talking about eternity. What really matters is that eternal intelligence that is unbounded by space and time that is the unchanging foundation of all from which all buddhas become buddha
The One That Has Come
Delete(S. Tathagata)
On the Tathagata, Nichiren says in The Oral Transmission of the Meaning (J. Ongi Kuden):
The title of this (16th) Chapter (Measuring the Life of The One That Has Come) of The Lotus Sutra is very important in the life of Nichiren. It was this title of the Sutra that was transferred in the (21st) Chapter (The Spiritual Power of the The One That Has Come). The One That Has Come (S. Tathagata) is the one honored by all the Buddhas of the ten directions and of the past, present and future. More specifically it is the innate triple body of enlightenment.
Now Nichiren and his kind recognize that The One That Has Come is within all living beings. More specifically, it is that which is entrusted to Nichiren’s disciples. It is the innate triple body of enlightenment of the practitioner of the Lotus Sutra in the age of the Dharma’s demise (Mappo). The precious title of the innate triple body of enlightenment is ‘Namu-Myoho Renge Kyo”. These are the three very important points in this (16th) chapter.
There are six identities with enlightenment that are established in this chapter:
1.The One That Has Come is inherent in ordinary people (identity in principle)
2.The they don the crown of ‘Namu-Myoho Renge Kyo’, causing them to first hear the Title (identity in name)
3.Then, upon hearing and believing, they cultivate its practice (identity in practice of observation). This is observation of the object of worship, which is the 3000 spiritual aspects in a single thought (J. Ichinen Sanzen) in actual practice.
4.Confusion and obstacles are subdued (Identity to enlightenment in appearance)
5.Influence on others arises (Identity to enlightenment in increments)
6.The innate triple body of enlightenment is complete (Ultimate identity with enlightenment)
In subduing confusion, The (16th) Chapter on Measuring the Life of The One That Has Come is the ultimate. Only the ordinary common mortal can embody the fundamental essence of this chapter, which is the ultimate truth that can be attained by the mind.
What is the innate triple body of enlightenment? I now tell you that it is ‘Namu-Myoho Renge Kyo’
"Generally, those who have faith in and practice the Lotus Sutra are Bodhisattvas of the Earth. Specifically, Nichiren Daishonin is the Supreme Votary of the Lotus Sutra. Generally we are all Buddhas but specifically, from a deeper sense, Shakyamuni Buddha is the Original Eternal Buddha. From the deepest sense, we are the Three Bodied Tathagata of Original Enlightenment, Shakyamuni Buddha ourselves. Nichiren teaches that this most difficult to believe and most difficult to understand teaching should not be bandied about lightly. In our mundane thoughts and activities, it is best to think in terms of the general meaning, having gratitude for and giving praise to the Lotus Sutra [Law], Eternal Buddha Shakyamuni and Nichiren Daishonin" - Mark Rogow
DeleteWith regard to the three bodies of a Buddha, the Universal Worthy Sutra states: “A Buddha’s three types of bodies are born from this correct and equal sutra, which is the great seal of the Law that assures entry into the sea of nirvana. It is from this sea that a Buddha’s three types of pure bodies are born. These three types of bodies are fields of good fortune for human and heavenly beings and are highest among those worthy of alms.”
The three bodies are as follows: first, the Dharma body of a Thus Come One; second, the reward body of a Thus Come One; and third, the manifested body of a Thus Come One. These three types of bodies of a Thus Come One are invariably possessed by all Buddhas. If we use the moon as an illustration, we may say that the moon itself is comparable to the Dharma body, its light to the reward body, and its reflection to the manifested body. Just as a single moon has these three different aspects, so a single Buddha possesses the virtues of these three different bodies.
These doctrines of the five types of vision and the three bodies are not expounded anywhere outside of the Lotus Sutra. Therefore, the Great Teacher T’ien-t’ai has said, “The Buddha consistently possesses the three bodies throughout the three existences. But in p.684the various teachings, he kept this secret and did not transmit it.”3 In this passage of commentary, the phrase “in the various teachings” refers not only to the Flower Garland, Correct and Equal, and Wisdom sutras, but to all sutras other than the Lotus Sutra. And the phrase “he kept this secret and did not transmit it” means that, throughout the entire body of scriptures outside of the “Life Span” chapter of the Lotus Sutra, Shakyamuni Buddha, the lord of teachings, concealed and avoided expounding it. Therefore, in performing the eye-opening ceremony for painted or wooden Buddha images, the only authority to rely on is the Lotus Sutra and the T’ien-t’ai school. (Consecrating an Image of Shakyamuni Buddha)
So your capacity is greater then that of the scriptures; if that is the case then why following or placing your self as a follower and representative of Nichiren Buddhism if you go against his Buddhism; your fellow Buddhist practitioners proved from scriptures that you are wrong and you could not apart from your imagination produce any scriptural evidence to support your assumption.
ReplyDeleteThe way you insisting against the scriptures only shows that you are not really interested in what is the truth but only In your ego being right, if you argue that it is not from your ego but truth which you see from the scriptures you have to present the scriptures to prove your statement otherwise you should better follow some other religion which shares your views!
Because definitely this is not your religion and you don't represent it with your believes!
Showing results for “ without beginning or end body dharma reward manifest ”
Delete1601 Results Found -
http://www.nichirenlibrary.org/
I have always agreed that all 3 bodies (3 truths) are without beginning and end. The common mortal has 3 bodies ( 3 truths) like the 3 bodied Tathagatta but the differences lies in the reward body and manifest body
The state of the reward and manifest body of the common mortal is in a constant state of flux.
The Dharma body of the common mortal is at same state of perfect harmonious equilibrium as 3 bodied Tathagata Thus come one
Thus Come One the 3 bodied Tathagata body's are already in an eternal state of perfect harmonious equilibrium
Common mortals such as Shakyamuni and Nichiren experienced oneness with Thus Come One through cultivation in their past lives
Common mortals possess the mutual possession of the 10 worlds can experience oneness with Thus Come One 3 bodied Tathagata through cultivation; faith, study and practice on a temporary to a more permanent basis depending on our practice. Nichiren makes this accessible by inscription of the 10 world Gohonzon that is the simultaneity of cause and effect which means the result of what we desire to achieve 'Enlightenment" is already inherent in the process of the correct faith, study and practice
Once we are on this path of realisation and understanding we are no longer ordinary common mortals as such but become extraordinary common mortals that are becoming more Buddha like.
Special thanks to all the Buddas, Bodhisattvas, Lord Shakyamuni Buddha, Nichiren Daishonin and their votaries for making possible for those of us who have in the past, are at the moment and will suffer in the future in this Dark Age of Mappo for the hope that has been given unto us
But till now Noel it is only you who believes or perhaps your wife Kumiko too in these interpretations (which are only from you both)of Nichiren, you haven't shown no other proof!
ReplyDeleteNichiren states: "The heart of the Lotus school is the doctrine of three thousand realms in a single moment of life, which reveals that both good and evil are inherent even in those at the highest stage of perfect enlightenment. The fundamental nature of enlightenment manifests itself as Brahma and Shakra, whereas the fundamental darkness manifests itself as the devil king of the sixth heaven" (1113). Nichiren thus regards fundamental darkness as latent even in the enlightened life of the Buddha, and the devil king of the sixth heaven as a manifestation or personification of life's fundamental darkness."
DeleteStavros;"The liberated reaching a stage of maturity several option are open to it depends of its line of progress and realization different possibilities presenting themselves at the same time for developed souls such as, - merger back, lingering for eternity enjoying the difference of unity, returning as a Master who can help, engaging with creation as a realized being, participating in the new adventure of transformation into eternity without individual end etc etc. "
Delete"So if you take That as your Ultimate Self as the Ultimate "You" so to speak than yes it is 'You' or more precisely That who will become and is becoming all these again and again but not in the individual sense of Noel as an individual continuation."
So you may return as a master for all eternity without an individual end that has no karmic individual continuation from the Stavros of this life. So this is what you mean by "And for your information as I said many times before the path which I follow is the last of eternal individual progression."
Or maybe you will merge back as a rock enjoying the differences as you have the habit of doing
Or engaging with creation as a realized being, participating in the new adventure of transformation into eternity without individual end, like what I'm doing now
You provide no proof, just your imaginations; you have been presented from scriptures with truth that prove that you are both wrong so just give up your ego's insistence then you may be free to progress!
ReplyDeleteTHE END
"...Shakyamuni Buddha, within our minds, is an ancient Buddha without beginning, manifesting Himself in three bodies and attained Buddhahood n the eternal past......(ibid. P.94)
Delete"...the Bodhisattvas (who sprang from underneath the ground), as described in the 15th chapter, are followers of the Original Buddha Shakaymuni who resides within our minds."(p.94)
"Shakyamuni Buddha, the Lord-preacher of this pure land, has never died in the past, nor will he be born in the future. He exists forever, throughout the past, present and future."
The 3 body tathagatta is beyond gender and has never died in the past, nor will be born in the future and exists forever, throughout the past, present and future
The individual Shakyamuni has died in the past and will be born in the future and exists forever, throughout the past, present and future as an ever changing individual
I feel the term "eternal Shakyamuni Buddha" is easily misunderstood as an individual who's reward body has always been at one with Thus Come One 3 body tathagatta.
The term 'Eternal Shakyamuni Buddha' refers to the historical buddha Shakyamuni who became one with the 3 body tathagatta at a point in time during the eternal past and will remain in this state until a point in time in the eternal future is more to the point ...lets be clear about this as the term Eternal Shakyamuni Buddha can create so much confusion if not understood in simple terms as what has been given just now!
So why you want to have always the last word over all that you are right, you have been given prove by your fellow Nichiren Buddhist practitioners above so why making and placing your self like someone who got the highest truth the most profound truth that only you can grasp and understand from the scriptures while others quoted directly from the scriptures the clearest meaning; why are you so stubborn, even if Sakyamuni himself was to appear to you and tell you that my attainment is without retrogression you would argue and defend your view against him trying to convince him otherwise. Just give up Noel you have been defeated so stop the dramas and pretention; stand up and be a man and follow the correct teachings.
ReplyDeleteEND
Robin Beck's take on the Buddha of Musa Sanjin Buddha
Delete"Let me see if I can paraphrase one of Nichikan’s arguments that show Nichiren to be the True Buddha:
In the lifespan chapter of the Lotus Sutra, we find that Shakyamuni did not actually attain Enlightenment for the first time in India. The time period of his Enlightenment is the Remote Past of Gohyaku Jintengo. This was a long time ago, but it is still a finite time period. Therefore, Shakyamuni’s Enlightenment is not Eternal. His Buddhism is obviously only a provisional teaching. There can be no doubt about this.
In the “Mystic Principle of the True Cause,” Nichiren Daishonin elucidates that Shakyamuni’s teacher in the Remote Past was actually an older Buddha, the Original Buddha of Kuon Ganjo. This is the Buddha of Musa Sanjin; or the Buddha who is naturally or intrinsically endowed with the Three Bodies. In the Kaimoku Sho, Nichiren Daishonin clearly reveals that this Buddha from the really infinite past is none other than the Daishonin Himself. He appears in the Latter Day to reveal True Buddhism exactly as predicted by Shakyamuni.
As some of you know, Soka Gakkai has finally pretty much admitted that the “Mystic Principle of the True Cause” or Hon’in Myo Sho is a rather lame forgery — more on that later. As far as I know, that Gosho was the only source for the term kuon ganjo. So it seems like we could move past this old discussion of remote versus remoter, even more remote, and remotest past.
Nichiren Shonin apparently referred to the Shakyamuni who awoke in the Remote Past as the Buddha of Musa Sanjin. It seems to me this is obviously no particular person, since all three bodies are uncreated and eternally existent. However, in recorded history, Shakyamuni was still the temporal identity of the Buddha of Musa Sanjin. At any rate, gohyaku-jintengo, understood this way already covers eternity, or time without beginning or end.
IIRC, the other Nichiren Schools also take gohyaku-jintengo or ‘Remote Past’ to already be a symbol for deathlessness, eternity, or time without beginning. There is no need for Kuon Ganjo, a term which does not appear at all in the Lotus Sutra or Nichiren’s authentic writing.
It will be difficult, but I hope Soka Gakkai scholars can put this line of reasoning — “The inconceivably long period of Shakyamuni’s original enlightenment as described in the Lotus Sutra is known as gohyaku-jintengo — but this is still a finite time.” to bed. We need to forget about it, and move on.
Alas, I was informed that Kuon Ganjo has a corresponding term in Tiantai and Nichiren; Kuon Jitsujo. I am told this indicates the most remote past possible."
The “Thus Come One” is explained clearly in T’ien-t’ai’s commentary as follows: “The Thus Come One is a general designation for the Buddhas of the ten directions and the three existences, for the two Buddhas, the three Buddhas, the true Buddha, and provisional Buddhas.”
DeleteThe “true Buddha” here means common mortals, whereas “provisional Buddhas” means Buddhas.
However, because of *the difference between ordinary people and Buddhas that stems from the disparity between delusion and enlightenment, ordinary people are unaware that they are endowed with both the entity and the functions of the three bodies.*
“All phenomena” in the sutra refers to the Ten Worlds, and the “true aspect,” to what they actually are.
The “true aspect” is another name for Myoho-renge-kyo; hence all phenomena are Myoho-renge-kyo.
Hell’s displaying the form of hell is its true aspect. When hell changes into the realm of hungry spirits, that is no longer the true form of hell.
A Buddha displays the form of a Buddha, and a common mortal, that of a common mortal. The entities of all phenomena are entities of Myoho-renge-kyo. That is the meaning of “the true aspect of all phenomena.”
T’ien-t’ai states that the profound principle of the true aspect is the originally inherent Myoho-renge-kyo. This interpretation identifies the phrase “true aspect” with the theoretical teaching and “the originally inherent Myoho-renge-kyo” with the essential teaching.
You should ponder this interpretation deep in your heart. - The True Aspect of All Phenomena
［迷悟不二・迷悟一体］ ( meigo-funi or meigo-ittai): "Also, non-duality of delusion and enlightenment. The principle that delusion and enlightenment are, though different in aspect, one and the same in their essential nature. A bad cause or influence gives rise to delusion, and a good cause or influence, to enlightenment.
Delusion and enlightenment are two different workings, but both arise from the essential nature of life. This Mahayana concept contrasts with the Hinayana view that enlightenment and delusion, or enlightenment and earthly desires, are mutually exclusive and incompatible."
This comment has been removed by the author.
ReplyDeleteThis comment has been removed by the author.
ReplyDeleteThis comment has been removed by the author.
ReplyDeleteThis comment has been removed by the author.
ReplyDeleteThis comment has been removed by the author.
ReplyDeleteThis comment has been removed by the author.
ReplyDelete"If, after my passing, there are good men and good women, and one among them secretly preaches the Lotus Sutra, [one volume of it, a single passage] or a phrase of it to even one other person, then this good man or woman, indeed, is an envoy of the Tathagata. As the Tathagata’s envoy, he carries out compassionate action in his stead. And how much more is this so for those who widely preach the Lotus Sutra for others in the midst of the great assembly.
ReplyDeleteThe Teachers of the Law, tenth chapter of the Lotus Sutra
"The Teachers of the Law chapter of the Lotus Sutra states, “If one of these good men or good women…[secretly expound the Lotus Sutra to one person]…then you should know that he or she is the envoy of the Tathagata.” This means that a person who teaches even one phrase of the Lotus Sutra, whether one be priest or nun, layman or laywoman, appears as the messenger of the Tathagata."
A Ship to Cross the Sea of Suffering”
If I, Nichiren, am one of the Bodhisattvas of the Earth, so are my disciples. The Lotus Sutra states, “if…there are good men and good women, and one among them secretly preaches the Lotus Sutra, [one volume of it, a single passage] or a phrase of it to even one other person, then this good man or woman, indeed, is an envoy of the Tathagata. As the Tathagata’s envoy, he carries out compassionate action in his stead” This refers to no one but myself.
The True Entity of All Phenomena”
When one chants Myoho-Renge-Kyo, the Buddhahood inherent in one’s life will be manifested. Those who have the opportunity to hear it will be able to eradicate their negative karma that has been accumulating for infinite asamkhya kalpas. Those [who hear Myoho-Renge-Kyo] and rejoice for even a single life-moment, will attain Buddhahood in their present form. Even if they hear [Myoho-Renge-Kyo] but do not believe in it, since the seed of Buddhahood has been sown, and will become mature, one will attain Buddhahood without fail.
The Doctrine of Ichinen Sanzen”
In the Latter Day of the Law, there are many who lack the seed of Buddhahood, while few possess the seed of Buddhahood. Thus, there is no doubt that the people [in the Latter Day of the Law] will fall into the evil paths. [Even if they oppose it,] we must strongly teach them and make them listen to the Lotus Sutra, so that they will form a poison-drum relationship with the correct Law. Now is the time to make them form a reverse relationship with true Buddhism through teaching them the Lotus Sutra.
On Chanting the Daimoku of the Lotus Sutra
'If you seclude yourself in the mountains and carry out the practice of shoju at a time when the Lotus Sutra and pre-Lotus Sutra teachings are confused, then you will lose the opportunity to practice the Lotus Sutra. Now, in the Latter Day of the Law, who will practice the Lotus Sutra correctly in your place, if you do not carry out shakubuku just as the sutra teaches? Whomever you may meet, conduct shakubuku and refute both the person and the Law of the other sects. Loudly proclaim that the Lotus Sutra is the only teaching that will lead the people to Buddhahood, and that the various other teachings are the root cause for obstructing one from attaining enlightenment and leading one to fall into hell.'
On Practicing According to the Buddha’s Teachings
ReplyDeleteWhen I, with my limited knowledge, read the sutras, I find that all people have gone against the correct Law and become wholly devoted to evil doctrines. This is why all the guardian deities have abandoned this country and sages have left this land, not to return. Seizing this opportunity, devils and demons rush in, bringing disasters and calamities. This is most fearful. We must speak out
If you desire a secure land, and wish to pray for peace in your present and future existences, you should waste no time, ponder on the correct path, and immediately eliminate slanders
If one desires peace to reign throughout the entire nation without delay, he should first and foremost put an end to the slanders that prevail throughout the country.
On Securing the Peace of the Land through the Propagation of True Buddhism
In the Latter Day of the Law, there are many who lack the seed of Buddhahood, while few possess the seed of Buddhahood. Thus, there is no doubt that the people [in the Latter Day of the Law] will fall into the evil paths. [Even if they oppose it,] we must strongly teach them and make them listen to the Lotus Sutra, so that they will form a poison-drum relationship with the correct Law. Now is the time to make them form a reverse relationship with true Buddhism through teaching them the Lotus Sutra.
On Chanting the Daimoku of the Lotus Sutra”
The Buddha allows us to preach the Lotus Sutra from the very beginning, so that people can establish a relationship with the sutra, whether it is a reverse relationship or a positive relationship.
On Revealing Slander
If one wishes to examine one’s face, one must only look into a clear mirror. Likewise, when one tries to understand the nation’s rise and decline, the most telling source is that of the Buddhist mirror, because there is no teaching more superior.…Depending on the Buddhist teaching that the people follow, either the nation will prosper and the people’s lives will be prolonged, or the nation will come to ruin and the people’s lives will be cut short.
The Rulers of the Land of the Gods
The ten directions are the objective environment. Sentient beings are the subjective self. Objective environment is like the shadow, and subjective self is like the body. Without the body there can be no shadow. Without subjective self, there can be no objective environment, even though the subjective self is determined and supported by the objective environment.
When the people’s five sense organs are disordered, the four quarters as well as the center will be disturbed and disrupted without fail. Then, mountains will fall, grasses and trees will wither, and rivers will dry up as signs of the destruction of the land. When the people’s eyes, ears and other sense organs are disturbed and disordered, extraordinary changes occur in the heavens, and when their minds are troubled, the earth shakes.
If the people are happy and at ease, then favorable omens will appear in the heavens, and the Heavenly King Taishaku will shake the earth. Conversely, if the minds of the people are tainted with evil, ominous changes will occur in the heavens and terrible calamities will befall the earth. The extent of unusual occurrences in the heavens depends upon the degree of the people’s anger. This also is true for disasters on earth.
On Omens