"How immense, then, must be our gratitude toward Shakyamuni Buddha who, in lifetime after lifetime, has championed the cause of the Lotus Sutra! It is beyond the power of reckoning."
"Therefore we owe a great debt of gratitude to this Shakyamuni Buddha, a debt more weighty than the great earth, broader than the sky, and higher than the heavens. When it comes to such a Buddha as this, both sovereigns, ministers, and common people should honor him more highly than they do their own fathers or mothers, should pay him greater reverence than they pay to the gods. And if they do that much, then even if they should commit some grave offense, heaven will protect them and will not cast them aside, and the earth will not display anger toward them."
"Since I have realized that only the Lotus Sutra teaches the attainment of Buddhahood by women, and that only the Lotus is the sutra of true requital for repaying the kindness of our mother, in order to repay my debt to my mother, I have vowed to enable all women to chant the daimoku of this sutra."
"However, because there was no one who understood this situation, it has been impossible to remedy it. I am generally aware of these matters, and therefore try to repay the debt of gratitude owe my country [by speaking the truth], but people only hate me for it."
"It is the same with me. When I attain Buddhahood, how will I be able to forget my obligation to Shō-bō? Much less can I forget the thanks I owe to the scroll of the Lotus Sutra [with which he struck me]. When I think of this, I cannot restrain my tears of gratitude."
“Now let me ask you to close your eyes, still your mind, and apply your thoughts to the logic of the matter. If, knowing the best path, one sees one’s parents or sovereign taking an evil path, can one fail to admonish them? If a fool, crazed with wine, is about to drink poison, can one, knowing this, not try to stop him? In the same way, if one understands the truth of the Buddhist teachings and knows the sufferings of fire, blood, and swords, can one fail to lament at seeing someone to whom one owes a debt of gratitude about to fall into the evil paths? Rather one should cast away one’s body and lay down one’s life in an effort to save such a person. One will never grow weary of admonishing him, nor will there be limits to one’s grief."
"The Flower Garland Sutra says, “Those who do not understand their obligations will in many cases meet with an untimely death.” And the Meditation on the Buddha’s Ocean-like Characteristics Sutra says, “This [failure to repay a debt of gratitude] is the cause that leads to rebirth in the Avīchi hell.” But now you have already manifested a sincere concern for your parents, and the heavenly gods are certain to heed your prayers. (This is the second point I wish to stress to you.)
In your letter you also mention certain things that, on thoroughly considering the heart of the matter, I believe you ought not to do. I, Nichiren, am hated by the people of Japan. This is entirely due to the fact that the lord of Sagami regards me with animosity. I grant that the government has acted quite without reason, but even before I encountered my difficulties, I foresaw that troubles of this kind would occur, and I resolved that, whatever might happen to me in the future, I must not bear any hatred toward others. This determination has perhaps acted as a prayer, for I have been able to come safely through any number of trials. And now I am faced with no such difficulties."
"In this passage from the sutra, the four great voice-hearers, having heard the message of the “Simile and Parable” chapter and learned how they can become Buddhas, are expounding on how difficult it is to repay one’s debt of gratitude to the Buddha and to the Lotus Sutra. Therefore, we can understand that, to persons of the two vehicles, the practitioners of this sutra are more important than a father or a mother, than a beloved child, than their own two eyes or their body and life itself.
"So there can be no doubt that all persons of the two vehicles will protect the practitioner of the Lotus Sutra. Even lowly creatures know enough to repay a debt of gratitude. Thus the bird known as the wild goose will invariably carry out its filial duty to the mother bird when she is about to die. And the fox never forgets its old hillock. If even animals will do such things, then how much more so should this be true of human beings?"
"Having heard the Lotus Sutra, the bodhisattvas, persons of the two vehicles, and the other human and heavenly beings were all imbued with a deep sense of gratitude for the Buddha’s compassion, and wanted to show the Buddha how willing they were to sacrifice their bodies and lives for the sake of the Lotus Sutra."
"If one hopes to learn and master Buddhism, then one cannot do so without devoting time to the task. And if one wants to have time to spend on the undertaking, one cannot continue to wait on one’s parents, one’s teachers, and one’s sovereign. Until one attains the road that leads to emancipation, one should not defer to the wishes and feelings of one’s parents and teachers, no matter how reasonable they may be."
"Just when I was thinking that, if at all possible, I must somehow come and see you, you had a robe sent here to me. This was a totally unexpected circumstance. Since the Lotus Sutra is the noblest of all sutras, I may yet gain influence in this lifetime. If so, rest assured that I will look after your children whether you are still living or are watching from under the sod. While I was in the province of Sado and during my stay here [at Minobu], you sent your servant to help me. In what lifetime could I ever forget what you have done for me? I will repay this debt of gratitude by serving you in the next lifetime. Namu-myoho-renge-kyo, Namu-myoho-renge-kyo."
"I learned that the scholar Nichigen of Jissō-ji temple, upon becoming my disciple, was driven out by his own disciples and lay supporters, and had to give up his lands, so that he now has no place of his own. Nonetheless, he still visits me and takes care of my disciples. What devotion to the way! Nichigen is a sage. He is already unrivaled as a scholar of Buddhism. Yet he has discarded all desire for fame and fortune and become my disciple. He has lived the words in the sutra, “We care nothing for our bodies or lives.” To repay his debts of gratitude to the Buddha, he has taught you and your fellow believers and inspired you, Matsuno, to make these sincere offerings. All this is truly amazing."
"From a mundane view, I am the poorest person in Japan, but in the light of Buddhism, I am the wealthiest person in all Jambudvīpa. When I consider that this is all because the time is right, I am overwhelmed with joy and cannot restrain my tears. It is impossible to repay my debt of gratitude to Shakyamuni Buddha, the lord of teachings. Perhaps even the rewards of the Buddha’s twenty-four successors are inferior to mine, and even those of the great teachers such as T’ien-t’ai Chih-che and Dengyō cannot approach mine. That is because now is the time to establish the object of devotion of the four bodhisattvas."
"Even if we should gather all the water of the four great oceans to wet inkstones, burn all the trees and plants to make ink sticks, collect the hairs of all beasts for writing brushes, employ all the surfaces of the worlds in the ten directions for paper, and, with these, set down expressions of gratitude, how could we possibly repay our debt to the Buddha?
Concerning the debt owed to the Law, the Law is the teacher of all Buddhas. It is because of the Law that the Buddhas are worthy of respect. Therefore, those who wish to repay their debt to the Buddha must first repay the debt they owe to the Law.
As for the debt owed to the Buddhist Order, both the treasure of the Buddha and the treasure of the Law are invariably perpetuated by the Order. To illustrate, without firewood, there can be no fire, and if there is no earth, trees and plants cannot grow. Likewise, even though Buddhism existed, without the members of the Order who studied it and passed it on, it would never have been transmitted throughout the two thousand years of the Former and Middle Days into the Latter Day of the Law. Accordingly, the Great Collection Sutra states: “Suppose that, in the last of the five five-hundred-year periods, there should be someone who harasses unlearned monks without precepts by accusing them of some offense. You should know that this person is extinguishing the great torch of Buddhism.” Therefore, the debt we owe to the Order is difficult to recompense.
Thus it is imperative that one repay one’s debt of gratitude to the three treasures.
"All these different species of beings brought flowers, incense, clothing, and food as their last offerings to the Buddha. Their voices resounded, crying out that the jeweled bridge for all living beings was about to collapse, that the eye of all living beings was about to be put out, that the parent, sovereign, and teacher of all living beings was about to pass away. Not only did their hair stand on end, but their tears flowed. Not only did their tears flow, but they beat their heads, pressed their hands to their chests, and cried aloud, not sparing their voices. The blood of their tears and the blood of their sweat fell upon Kushinagara more heavily than a torrential rain and flowed more abundantly than a mighty river. All this they did solely because the Lotus Sutra had opened for them the way to Buddhahood, and they could never repay the debt of gratitude they owed the Buddha."
"This passage means that to us living beings the Thus Come One Shakyamuni is our parent, our teacher, and our sovereign. Although Amida, Medicine Master, and other Buddhas are sovereigns to us living beings, they are neither parents nor teachers. Shakyamuni is the only Buddha endowed with all three virtues and to whom we owe a profound debt of gratitude. There are parents and parents, yet none of them can equal Shakyamuni Buddha. There are all manner of teachers and sovereigns, but none as admirable as he is. Could those who disobey the teaching of this parent, teacher, and sovereign possibly not be abandoned by the heavenly gods and the earthly deities? They are the most unfilial of all children. It is for this reason that the Buddha said, “Though I teach and instruct them, they do not believe or accept my teachings.” Even if they follow the sutras preached before the Lotus and practice them for a hundred, a thousand, ten thousand, or a million kalpas, if they do not believe in the Lotus Sutra and chant Namu-myoho-renge-kyo even once, they will be unfilial. They will therefore be abandoned by the sacred ones of the three existences and the ten directions, and hated by both the heavenly gods and the earthly deities. (This is the first of the five guides for propagation.)"
"Shakyamuni, the World-Honored One, who is our father and mother and is endowed with the three virtues of sovereign, teacher, and parent, is the very one who encourages us, the people driven out by all other Buddhas, saying, “I am the only person who can rescue and protect others.” The debt of gratitude we owe him is deeper than the ocean, weightier than the earth, vaster than the sky. Though we were to pluck out our two eyes and place them before him as an offering until there were more eyes there than stars in the sky; though we were to strip off our skins and spread them out by the hundreds of thousands of ten thousands until they blanketed the ceiling of heaven; though we were to give him our tears as offerings of water and present him with flowers for the space of thousands, ten thousands, millions of kalpas; though we were to offer him our flesh and blood for innumerable kalpas until our flesh piled up like mountains and our blood overflowed like vast seas, we could never repay a fraction of the debt we owe to this Buddha." There are all manner of teachers and sovereigns, but none as admirable as he [Shakyamuni Buddha]." -- Nichiren
SGI members hear "Shakyamuni Buddha" and think, "Daisaku Ikeda" or "We ourselves".
ReplyDelete"Hence On “Great Concentration and Insight” says, “Because all the various Buddhas have come to see that their own minds are no different from the Buddha mind, they have therefore been able to attain Buddhahood.”
DeleteThis is what is known as observation of the mind. When one truly awakens to the fact that one’s own mind and the Buddha mind are in fact one mind, then no evil karma can obstruct one when one’s life comes to a close, and there will be no more deluded thoughts to detain one in the realm of birth and death.
When one understands that all phenomena whatsoever are manifestations of the Buddhist Law, then one does not need any “good friends” to teach and instruct one. One thinks as one thinks, speaks as one speaks, acts as one acts, behaves as one behaves, and all one’s four types of activity, walking, standing, sitting, lying down, all that one does, is one with and in harmonious accord with the mind of the Buddha.
One becomes a person who can act freely, without error or obstacle. This is what is known as practice based on the Buddha’s teaching that pertains to enlightenment.
If one should discard this freely exercised practice and instead allow one’s mind to dwell in a state of distorted thinking marked by ignorance and delusion, thoughts without substance, turning one’s back on the teaching and instruction handed down from the Buddhas of the three existences, then for all time one will merely move from darkness into darkness, always, alas, alas, at variance with the Law of the Buddha!
But now if one will only cast aside such thinking, correct one’s outlook, and return to a state of enlightenment, then one will realize that the attainment of Buddhahood in one’s present form is to be found nowhere outside one’s own body.
The mirror that is one’s own mind is none other than the same mirror that is the mirror of the Buddha’s mind. But we are looking at the back side of the mirror, and therefore we cannot see the truth or principle that underlies our nature, and so we are said to be in a state of ignorance.
The Thus Come One, however, looks at the front side of the mirror and can see and understand the principle underlying our nature. For this reason, enlightenment and ignorance may be said to constitute a single entity."
cont...
"The mirror is a single mirror, but depending upon whether one is looking at the front or the back of it, the distinction between enlightenment and darkness arises. The fact that the mirror has a back side does not constitute any interference to the front side, but, depending upon which side of the mirror one is viewing, the distinction between enlightenment and darkness is produced. This is known as the identity or the fusing and penetrating of two aspects of a single phenomenon.
ReplyDeleteThe doctrines intended for the instruction and conversion of others are comparable to the back side of the mirror, while the observation of the mind that marks the teaching that pertains to the Buddha’s enlightenment is comparable to the front side of the mirror. But the mirror representative of the time when one is practicing the doctrines intended for the instruction and conversion of others and the mirror representative of the time when one is practicing the doctrines pertaining to the Buddha’s enlightenment are one and the same mirror in either case, the mirror of the nature of one’s own mind.
If we apply the mirror analogy to the process of attainment of Buddhahood in one’s present form, then looking at the front of the mirror is comparable to attaining Buddhahood, while looking at the back of the mirror is comparable to being an ordinary living being.
The fact that the mirror has a back side illustrates the point that there is no cutting off or elimination of the element of evil that is inherent in the nature of the individual. And the fact that, when one faces the back side of the mirror, the power to reflect an image that is a virtue of the front side is inactive, illustrates the limited type of blessings obtained through the doctrines intended for the instruction and conversion of others. That is, at such a time the Buddha nature inherent in living beings is not in a manifest state."
The Unanimous Declaration by the Buddhas
cont...
ReplyDeleteThe teachings pertaining to the Buddha’s enlightenment and those intended for the instruction and conversion of others produce very different results because of the differences in power and function.
The first volume of Profound Meaning states: “When Prince Siddhārtha stretched the bow of the king, his grandfather, to its full extent, this was an example of power or strength.
And when the arrow he discharged pierced seven iron drums, went through one of the Iron Encircling Mountains, dug a hole in the earth, and reached as far as the circle of water,41 this was an example of function or activity.” (This illustrates the power and function of the teachings pertaining to the Buddha’s enlightenment.)
“The power and function of the various expedient teachings are paltry and weak in a way that is comparable to the bow and arrow of an ordinary person.
This is because, though those who have in the past received from the Buddha the two types of wisdom associated with the teachings intended for the instruction and conversion of others, their understanding of principle is not complete, the faith engendered in them is not deep in nature, and their doubts have not yet been fully dispelled.” (This applies to the teachings intended for the instruction and conversion of others.)
“But now when one forms a relationship with the Lotus Sutra, one receives the two types of wisdom associated with the teachings pertaining to the Buddha’s enlightenment, experiences to the full the realm of Buddhahood, calls up faith in the essential nature of phenomena, broadens the way of the perfect and wonderful teaching, cuts off all fundamental delusions, and frees oneself from transmigration marked by change and advance.
Not only do those bodhisattvas who have been able to carry out religious practice in their present bodily form, and those who have done so and also attained the realization of the non-birth and non-extinction of all phenomena, benefit from this, but those who have just begun to manifest the essential nature of phenomena, and who have done so and advanced to the higher stages of religious practice, likewise benefit from it.
This practice is highly effective in spreading the teachings abroad and brings benefits that are widespread and profound. Such is the power and function of this, the Lotus Sutra.” (This refers to the teaching pertaining to the Buddha’s enlightenment.)
One need hardly point out that the power and function pertaining to these two kinds of teachings, those intended for the instruction and conversion of others and those pertaining to the Buddha’s enlightenment, clearly differ greatly in their relative merits.
One should pay very close attention to this passage, for it reflects as in a mirror the proper system of classification to be applied to all the sacred teachings of the Buddha’s lifetime.
cont...
"To “experience to the full the realm of Buddhahood” refers to the doctrine of the ten factors. One comes to fully realize and understand that these ten factors and the Ten Worlds are mutually inclusive, that the causes and effects of the Ten Worlds and the ten factors, the two types of wisdom, provisional and true, and the two kinds of realms are all contained within one’s own life, within everyone’s life without exception, and hence one can fully comprehend the Buddha’s words.
DeleteTo “call up faith in the essential nature of phenomena” means to have faith that the Thus Come One of original enlightenment is present within one’s own life as the embodiment of the Ten Worlds, as the mind of the Ten Worlds, as the form of the Ten Worlds.
To “broaden the way of the perfect and wonderful teaching” is to broaden and enlarge one’s thoughts of rejoicing over the fact that, since the two types of teachings, the teachings intended for the instruction and conversion of others and those pertaining to the Buddha’s enlightenment, are teachings that are inseparable, fusing with and interpenetrating one another, they are comparable to the three virtues inherent in a single jewel, namely, the jewel itself, its brilliance, and its precious nature; that these two practices are never for a moment separate from one another, and that there is nothing lacking in the teachings of the Buddha, so that one is thus assured of attaining Buddhahood in the course of a single lifetime.
To “cut off all fundamental delusions” means to open one’s eyes that have from instant to instant been in the sleep of ignorance, and to return to the awakening of original enlightenment, so that both the sufferings of birth and death and nirvana become like yesterday’s dreams, not a trace of them remaining.
To “free oneself from transmigration marked by change and advance” has the following meaning. There are persons who gain rebirth in one or other of the three lands, the paradise of the Land of Sages and Ordinary Mortals, the paradise of the Land of Transition, and the paradise of the Land of Actual Reward.
In these lands they practice the bodhisattva way, hoping to attain Buddhahood. They build up causes through their practice, they gain different results, and step by step they advance upward, hoping over the course of numerous kalpas to attain the far-off goal of Buddhahood. This is what is meant by “transmigration marked by change and advance.”
In this realm, to abandon the form associated with a lower level is called “death,” and to move up to a higher level is called “birth.” This process of birth and death is in fact pain and suffering in the pure lands.
cont..
But now if we who are ordinary mortals in this land of defilement practice the Lotus Sutra, then, because of the mutual possession of the Ten Worlds and the equality of all in the phenomenal realm, we will be able to free ourselves from the necessity of transmigration marked by change and advance, through which bodhisattvas in the pure lands [advance toward the far-off goal of Buddhahood]. We will increase our practices of the Buddha way and will be able to compress the process of [kalpas of] transmigration marked by change and advance into a single lifetime, and thus attain Buddhahood.
DeleteTherefore, [when they form a relationship with the Lotus Sutra] bodhisattvas who carry out religious practice in their present bodily form, and those who do so and also attain the realization of the non-birth and non-extinction of all phenomena, may increase their practice of the way and free themselves from the sufferings of birth and death.
“Bodhisattvas who have just begun to manifest the essential nature of phenomena” refers to those who have cast off their bodily form and are dwelling in the Land of Actual Reward. Bodhisattvas “who have advanced to the higher stages of religious practice” refers to those who have reached the stage of near-perfect enlightenment.
The theoretical teaching of the Lotus Sutra can benefit bodhisattvas who have been able to carry out religious practice in their bodily form, and those who have done so and have also attained the realization of the non-birth and non-extinction of all phenomena. The essential teaching of the Lotus Sutra can benefit bodhisattvas who have just begun to manifest the essential nature of phenomena, and those who have done so and advanced to the higher stages of religious practice.
But now the theoretical teaching has been opened up and merged with the essential teaching to form the one wonderful Law. Therefore we ordinary mortals in this land of defilement can use the power of our religious practice to benefit bodhisattvas who have attained rebirth in the pure lands and advanced through the ten stages of development or have reached the stage of near-perfect enlightenment.
Therefore this practice is highly effective in spreading the teachings abroad. (This refers to the function of the teaching for the instruction and conversion of others.) And it brings benefits that are widespread and profound. (This refers to the function of the teaching pertaining to the Buddha’s enlightenment.)
cont...
The person who practices the teaching of perfect and immediate enlightenment embodies the teachings for the instruction and conversion of others and the teachings pertaining to the Buddha’s enlightenment in each moment of life, without lacking any of them. Thus on a horizontal plane the effects of the practice spread throughout the phenomenal realm of the ten directions. Therefore the effects of this practice are described as “widespread.”
DeleteAnd on a vertical plane, these effects extend over the three existences of past, present, and future, reaching to the utmost depth of the essential nature of phenomena, and therefore they are described as “profound.”
Such, then, are the power and function of the teachings pertaining to the Buddha’s enlightenment set forth in this sutra, the Lotus. The sutras intended for the instruction and conversion of others do not include this teaching pertaining to the Buddha’s enlightenment, and hence may be likened to a bird that cannot fly through the sky because it has only one wing. Thus no one has ever attained Buddhahood through these sutras.
But now the Lotus Sutra has opened up and merged the two types of teachings, one for the instruction and conversion of others and the other pertaining to the Buddha’s enlightenment, so that it is lacking in nothing. It is like a bird with two wings that flies without hindrance. That is to say, through this sutra Buddhahood can be attained without delay.
In the “Medicine King” chapter of the Lotus Sutra, ten similes are employed to indicate how superior is the power and function of the teachings pertaining to the Buddha’s enlightenment in comparison to the teachings intended for the instruction and conversion of others.
The first of these likens the other sutras to the various rivers and streams, and the Lotus Sutra to the great ocean. (This summarizes the meaning of the passage.) For in truth, although the various waters that are the sutras concerned with instruction and conversion of others flow unceasingly day and night into the great ocean that is the Lotus Sutra, the teaching pertaining to the Buddha’s enlightenment, the ocean never grows in size or diminishes.
In this it displays the wondrous nature of its function. But the various waters that are the other sutras cannot even for an instant encompass the great ocean of the Lotus Sutra.
The relative superiority of the teachings pertaining to the Buddha’s enlightenment as compared to the teachings for instruction and conversion of others is thus as indicated in this simile. This one simile may be taken as representative of the others in the series.
cont...
These similes just mentioned are all expounded by the Buddha himself and are not mixed in with comments from others. If we correctly understand their meaning, then we will have before us a clear and unclouded mirror reflecting the true nature of the sacred teachings of the Buddha’s lifetime. Who can read these passages of the sutra and its commentary and still remain in doubt and confusion?
DeleteThis is the unanimous declaration handed down from the Buddhas of the three existences. There is no reason for others to intrude themselves in an effort to interpret its meaning. It represents the original intention for which the Buddhas of the three existences made their appearance in the world, the direct road by which all living beings may attain Buddhahood.
The schools that have been established on the basis of the sutras preached in the first forty-two years of the Buddha’s preaching life, sutras that are concerned with the instruction and conversion of others, are the Flower Garland, True Word, Bodhidharma,46 Pure Land, Dharma Characteristics, Three Treatises, Precepts, Dharma Analysis Treasury, and Establishment of Truth schools.
All of these set forth doctrines that belong to the eight teachings propounded prior to the Lotus Sutra, and all are a form of expedient means. That is, they are expedient means employed to lead and guide others, and fall into the categories of combining, excluding, corresponding, and including.
This is the order in which the Buddhas of the three existences put forth their teachings. One must take cognizance of this order when discussing the doctrinal teachings. Anything that goes contrary to this order is not the teaching of the Buddha.
The Thus Come One Shakyamuni, the lord of teachings, took full cognizance of this order observed by the Buddhas of the three existences in setting forth their teachings, and not a single word of his teaching went contrary to that order. And declaring that he did the same as those Buddhas, the Buddha says in the Lotus Sutra: “Following the same fashion that the Buddhas of the three existences employ in preaching the teachings, I now will do likewise, preaching a Law that is without distinctions.”
If one goes contrary to that fashion, then one is turning against the original intent of the Buddhas of the three existences. The founders and teachers who have set up their own various schools and challenge the teachings of the Lotus school are committing the most erroneous of errors, are suffering from the most deluded of delusions.
cont...
The “Resolution on Reprimanding Other Schools” (by Sannō-in47) contains this passage of refutation: “In general we speak of the eighty thousand Buddhist teachings, but if we make an overall survey of them, we find that there are none that do not belong to one or another of the four teachings, as I have shown at the beginning of this work.
Delete“These four teachings, the Tripitaka teaching, the connecting teaching, the specific teaching, and the perfect teaching, pertain to the vehicles of the voice-hearer, the cause-awakened one, the bodhisattva, and the Buddha respectively. But if we examine the doctrines expounded and the principles underlying them in the True Word, Zen, Flower Garland, Three Treatises, Consciousness-Only,48 Precepts, Establishment of Truth, and Dharma Analysis Treasury schools, how do these go beyond what is set forth in the four teachings?
“If one claims that they do go beyond them, then they must be non-Buddhist doctrines or heretical teachings. And if they do not go beyond them, then one must inquire what goal they are intended to achieve. (That is, which of the four vehicles mentioned above does one hope to achieve.) And depending upon how that question is answered, one should then examine their fundamental principles to the fullest and admonish them for their errors.
In doing so, one should employ the classification of the four teachings set forth by our own school and base one’s conclusions on this. If the goals that these other schools aim to achieve differ from those set forth in our teachings, one should then take them to task for this.
“Now then, as regards the Flower Garland school, it sets forth its various practices, which act as causes, and the various results or goals that these are intended to achieve, within the framework of the five teachings. These practices fall into different categories such as initial, medial, and later, and are not uniform in nature, with one type of teaching intended to achieve one particular result. But if the causes and results in their scheme do not conform to those outlined in the Tripitaka, connecting, specific, and perfect teachings, then this is not a Buddhist teaching.
“When it comes to the thrice turned wheel of the Law [expounded in the Three Treatises school] or the teachings of the three periods [expounded in the Dharma Characteristics school], one should determine whether such doctrines are sound or not. One should ask what vehicle the practice of such teachings is designed to achieve. If the reply is that they are designed to achieve the vehicle of Buddhahood, then one should point out that they do not include the meditative practice required to achieve Buddhahood.
“If the reply is that they are designed to achieve the vehicle of the bodhisattva, then one should point out that there are two interpretations of the Middle Way, that which sees the three truths that make up the Middle Way as separate entities, and that which sees them as an integral whole, and ask which view is held by the school of the person being questioned.
If the answer is that they are regarded as separate, then point out that there is no way that the desired goal can be achieved by such means.
If the answer is that they are regarded as an integral whole, then raise the same objection as one did where the goal to be achieved was that of Buddhahood.
cont...
“If there are those who mistakenly rely upon the recital of mantras, then point out that unless one has an understanding of the wonderful teaching of the threefold contemplation in a single mind, then one is no different from a follower of the specific teaching and can never gain enlightenment as to the wonderful principle underlying existence.
Delete“In this way one should investigate to the fullest the goals aimed at by these other schools and criticize them on the basis of true principles. (That is, the principles taught by our own school.)
“The principles of logic49 are addressed to non-Buddhist believers. Such principles are in most cases associated with the Hinayana or specific teaching doctrines.
In comparison to the teachings set forth in the Lotus, Flower Garland, and Nirvana sutras, these are intended to serve as an introduction to those higher teachings. They are designed as temporary measures to fit the particular capacities of the hearers and to lead and guide them. Their ultimate purpose is to enable non-Buddhists and followers of Hinayana teachings to come to an understanding of true principles.
“Therefore, when discoursing on Buddhist teachings, one should keep in mind the goals aimed at by the four ranks of sages and not become unduly concerned with the particular doctrines or principles of logic alone.
Also, when assessing the doctrinal tenets of other schools, one should examine them in the light of the tenets of one’s own school and judge their correctness accordingly. But this must not be done in a hard-headed or hostile manner. (On the whole, the other schools in most cases hold doctrines that pertain to the first three of the four teachings and seldom touch upon the principles of the perfect teaching.)”
This, then, is the judgment on these matters passed by the sage of former times, the Great Teacher [Chishō]. It provides a mirror by which one may unfailingly perceive and judge the principles set forth by the various schools. Why then do the scholars of this latter age fail to look into it, but instead rashly presume to judge the doctrinal teachings on their own?
It is essential that one give close study to the three teachings that run through all Buddhism. These three are the sudden teaching, the gradual teaching, and the perfect teaching. These are the unity of the three truths set forth in the sacred teachings of the Buddha’s lifetime.
The first two teachings, sudden and gradual, were expounded by the Buddha in the first forty-two years of his preaching life; the perfect teaching was expounded in the last eight years. Together they represent the teachings of a period of fifty years. Outside of these, there are no other doctrines. How then can you fail to understand them correctly?
When one is still at the stage of an ordinary living being, these three teachings are referred to as the three truths. When one has attained the goal of Buddhahood, they are called the three bodies. These are different names for the same thing. The process of expounding and bringing them to light is known as the sacred teachings of the Buddha’s lifetime. When one opens up and merges these so that one can perceive that the three truths constitute a single entity, this is to attain Buddhahood. This is called opening up and merging, and this is the teaching that pertains to the Buddha’s enlightenment.
In the doctrinal systems expounded in the other schools, these three truths that constitute a unity are treated as separate and expounded under eight headings. Each of these eight forms the basis for a particular school; thus they are all lacking in the principle of full and perfect unity and hence have no truth by which one may attain Buddhahood.
cont...
In these other schools, there is no possibility of truly attaining Buddhahood—therefore one dislikes them. But what one dislikes about them is the fact that their doctrines are insufficient.
DeleteWhen one turns to the perfect teaching, however, and sees that all phenomena are perfectly fused together, full and perfect like the moon on the fifteenth night of the month, free of all insufficiency, and when one understands them to the fullest, then there is no more judging them as good or bad, no more choosing on the basis of what is timely, no more need to seek out a quiet setting, no more question of which persons are eligible.
When one understands that all phenomena whatsoever are manifestations of the Buddhist Law, then one has fully comprehended the nature of the things of the phenomenal realm. Then even if one follows a path that is not the way, one will still be fulfilling the Buddha way.
Heaven, earth, water, fire, and wind are the five wisdom Thus Come Ones. They reside within the body and mind of all living beings and are never separated from them even for an instant.
Therefore worldly affairs and affairs relating to enlightenment blend together in harmony within the mind of the individual; outside of the mind, there is absolutely no other thing that exists. Therefore, when one hears this truth, one can at that point immediately attain the goal of Buddhahood without a moment’s delay, for it is a principle of the utmost profundity.
The three truths that form a unity may be compared to a jewel, its brilliance, and its precious nature. Because it has these three virtues, it is called a wish-granting jewel, and it can serve as a symbol for the unity of the three truths.
But if these three virtues were taken apart and treated as separate entities, then the jewel would be of no use. It would then be comparable to the various schools that expound expedient teachings in which the three truths are regarded as separate from one another.
The jewel itself is comparable to the Dharma body, its brilliance to the reward body, and its precious nature to the manifested body.
When these three virtues, which form a unity, are treated as separate entities and schools are established on that basis, one dislikes such schools because of their insufficiency.
But when the three are combined to form a single whole, this is known as the unity of the three truths. This unity of the three truths is comparable to the Thus Come One of original enlightenment, whose three bodies are in fact a single body.
[In terms of the four kinds of lands], the Land of Tranquil Light is comparable to a mirror, and the other three lands, the Land of Sages and Ordinary Mortals, the Land of Transition, and the Land of Actual Reward, are comparable to the images reflected in the mirror. But the four lands are one single land, just as the three bodies are one single Buddha.
Now, [with the Lotus Sutra] these three bodies and four kinds of lands blend together in harmony to form the virtue of a single Buddha, known as the Buddha of Tranquil Light. The Buddha of Tranquil Light functions as the Buddha of the perfect teaching, and the Buddha of the perfect teaching is the true Buddha of the state of wakefulness. The Buddhas of the other three lands are provisional Buddhas in a dream realm.
This is the declaration proclaimed in identical words by the Buddhas of the three existences regarding the overall classification of the teachings. No one can say a word against it, no one can try to interpret it to mean anything else. Anyone who goes against this declaration is guilty of the grave crime of turning against the Buddhas of the three existences. Such persons are the heavenly devil or non-Buddhists.
cont...
Because persons, if they do so, will be turning against the Buddhist Law for all time, this teaching must be kept secret and not revealed to others. If it is not kept secret but is recklessly made known, then people will fail to have a true understanding of the principles of the Buddhist Law and in their present and future existences will cease to receive divine protection.
DeleteIf persons appear who slander the Law, they will be turning their backs on the Buddhas of the three existences, and both those who reveal the secret teachings and those to whom they are revealed will fall into the evil paths of existence. Because I know that this is what will happen, I issue this warning.
Therefore one must take great care to guard these secret teachings and gain a true understanding of these principles. Doing so, one will be acting in accord with the original intention of the Buddhas of the three existences, and therefore will enjoy the protection of the two sages, the two heavenly deities, and the ten demon daughters, and without hindrance attain the highest level of rebirth, rebirth in the Land of Tranquil Light. Then in no time one will return to the dream realm of the nine worlds, the realm of birth and death, will cause one’s body to pervade the lands of the entire phenomenal realm of the ten directions, and will cause one’s mind to enter into the bodies of all sentient beings, encouraging them from within, leading and guiding them from without, inner and outer complimenting one another, causes and conditions functioning in harmony, and in this way will utilize the pity and compassion of one’s freely exercised transcendental powers to bestow unhindered benefit upon living beings far and wide.
The Buddhas of the three existences make their appearance in the world because they bear in mind the “one great reason,” or one great affair. The word “one” represents the truth of the Middle Way, the Lotus Sutra
The word “great” represents the truth of non-substantiality, the Flower Garland Sutra.
The word “affair” represents the truth of temporary existence, the Āgama, Correct and Equal, and Wisdom sutras.
These three constitute the unity of the three truths as expounded in the teachings of the Buddha’s lifetime.
When one wakens to and comes to understand this, then one can attain the goal of Buddhahood. Hence this constitutes the fulfillment of the original intention for which the Buddhas appear in the world, the direct road to the attainment of Buddhahood by living beings.
[The “reason” for which they appear consists of “causes” and “conditions.”] The causes are the unity of the three truths that exists, eternal and unchanging, within the bodies of all living beings. Hence they are referred to collectively as “causes.” But although the three inherent causes, or potentials, of the Buddha nature are possessed by all beings, if such beings do not encounter the right conditions by meeting a “good friend” or teacher, then they will not become awakened, they will not understand, their Buddha nature will not manifest itself.
cont...
DeleteIf they encounter the necessary conditions by meeting a good friend, however, then their Buddha nature will invariably become manifest. Hence such meetings are referred to as “conditions.”
But now, if these five components, “one,” “great,” “affair,” “causes,” and “conditions,” come together harmoniously, and one fulfills the difficult-to-fulfill condition of encountering a good friend, then what could possibly hinder the manifestation of the five aspects of Buddha nature?
When spring comes and conditions of wind and rain prevail, then even the mindless plants and trees will all put forth buds, blossom in glory, and make their presence known to the world. And when autumn arrives with its conditions of autumn moonlight, then plants and trees will all ripen and bear fruit. Then they will nourish all sentient beings, sustain their lives, bring them to maturity, and in the end manifest both the virtue and the functions of Buddhahood. Can anyone doubt this? If even the mindless plants and trees can do so, how much truer should this be of human beings?
Though we are no more than ordinary mortals in a state of delusion, we have our own minds, our understanding; we can distinguish right from wrong and gauge what is timely. Because of karma accumulated in the past, we have been born in a land where the Buddhist Law is propagated. If we can meet with a good friend, we will gain an understanding of causes and effects and attain Buddhahood. If we meet with a good friend, is there any reason why we should be inferior even to the plants and trees, remaining dumb and unresponding and failing to manifest the three inherent potentials of the Buddha nature that are within us?
This time, without fail, without fail, we must wake from this dream realm of birth and death, return to the waking state of original enlightenment, and sever the cords that bind us to birth and death. And from that time on, we will no longer entertain in our minds the Buddhist doctrines that pertain to that realm of dreams.
We will join in harmony with the single mind of the Buddhas of the three existences, carry out the practice of Myoho-renge-kyo, and, without any obstruction, attain enlightenment, for the distinction between the two teachings, those that pertain to the Buddha’s enlightenment and those that pertain to the instruction and conversion of others, is as clear as though reflected in a mirror. It is just as stated in the declaration of the Buddhas of the three existences. Keep this matter secret! Keep this matter secret!
Nichiren
The tenth month in the second year of the Kōan era [1279], cyclical sign tsuchinoto-u
The Unanimous Declaration by the Buddhas
This Gosho appears in WND vol. 2 p. 835-863- no recipient noted - it raises -a few red flags for me-
Delete1) " awakening of original enlightenment" - Tendai w/ Zen influence - very ODD.
2) re: discard teachings if ; " they do not include the meditative practice required to achieve Buddhahood". -- well, that would be just about all of Nichiren's teachings on practicing the Lotus Sutra in this latter age !!!!
3)"unless one has an understanding of the wonderful teaching of the 3 fold contemplation in a single mind, -- one can never gain enlightenment" -
Not in accordance with :
" Those who chant Myoho-Renge - Kyo [the title of the Lotus Sutra] even without understanding its meaning realize not only the heart of the Lotus Sutra , but also the 'main cord' , or essential principle of the Buddha's lifetime teachings." -Thus I Heard- written to lay priest Soya- 1277-
4) " Therefore one must take great care to guard these secret teachings and gain a true understanding of these principles " -- add bells & whistles !!
This is a mediation/ contemplation teaching -/ NO WAY could Nichiren have written this - SECRET teaching ?
For whom?
5) if this teaching is kept secret who are the " good friends" one will meet who can teach one the practice of " awakening of original enlightenment "??- Exclude all of Nichiren's closest disciples -according to his letters to them THIS is not what Nichiren taught them !!
May I suggest an alternative title for this suspicious writing ?
" The Unanimous Declaration by the licentious Taisekiji High Prirsts regarding how to convert Nichiren's teachings into doctrines that ensure the supremacy of their priesthood -"
I read the Gosho in its entirety - not Nichiren's teaching , not his writing - bells , whistles ! Alarms and red flags //
Plus nausea - not unlike trading the Ogni Kuden --
With or without validation of this being a disputed Gosho - I reject it !!
~Katie
I think it is worth noting that demoting Shakyamuni to provisional status was a choice made by priests, who were claiming to be disciples of Nichiren. Their disregard for Shakaymauni shows their hatred and or jealousy of Nichiren. There is no other explanation for cutting off the very basis of Nichiren's life long practice ; the teachings and example of Shakyamuni Buddha, which one can still find in the main body of Nichiren's writings.
DeleteChanging what Nichiren set forth as the Three Treasures of Buddhism is little more than a subversive plot-- again, because it undermines Nichiren's teaching, it could only be born of hatred and jealousy.
How do we make sense of, or explain this behavior, remembering that these are Buddhist priests, who claim to be a "Nichiren sect"-- They obviously did not want to throw away the baby with the bathwater-neh?
Here is an explanation from Ryuei.net
"Nichiu, a contemporary named Nichiyo, and Nichiu's disciple Nikkyo all believed that Shakyamuni Buddha as the teacher of the true effect of Buddhahood was too sublime for those at the very beginning stages of practice to comprehend or imitate. Therefore, it was more appropriate to revere and emulate Nichiren Shonin who was the teacher of the true cause for buddhahood. The 26th high priest of Taisekiji refined this teaching further and made it a key dogma of the Taisekiji lineage. He claimed that Nichiren was actually the Buddha of the True Cause who has been enlightened since the infinite past of "kuon ganjo" and was the actual teacher of Shakyamuni Buddha himself in the remote past of "kuon jitsujo."
Shakyamuni was too sublime to comprehend and imitate? --So they bump him and then they elevate the status of Nichiren to True Buddha -- and totally disregard the bulk of his teachings that describe Shakyamuni in the terms he, Nichiren, himself sought to imitate ??
At this point it is hard to tell who is hated more by the major heretical Nichiren sects of our day-- is it Shakyamuni? or Nichiren?-- It surely is the practitioner who asserts the true teachings of Nichiren who will be hated in these warped organizations-- no doubt there. And Shakyamuni Buddha is a real conversation stopper on these turfs!
My humble opinion rests on the basic selfish, lazy nature of folks in this latter age-- give them an *original enlightenment* doctrine-- or rather a "get out of jail free card"-- and they will be happy to contemplate their sublime enlightenment, even though it is pretty obvious it could slip or change as obviously it already has-- or why were they born into this saha world? But no worries, Happy to be enlightened at whim with the great everlasting ONE -- All from ONE, all return to ONE-- That musa Sanjin Buddha?-- or whatever-- Sound like fun?
Not to me. I think it is foolish to waste this lifetime failing to eradicate one's sins of slander; failing to 'clean up one's act'; failing to revere the True Buddha Shakyamuni while going bonkers over Myoho-renge-kyo; and forgetting it is the title of Shakyamuni's Lotus Sutra,;forgetting that Nichiren said he was entrusted to propagate it by Shakyamuni ; and forgetting the example of Nichiren's life- in terms of exemplary human behavior based on faith in the Lotus Sutra.- modeled from the behavior of the Buddha. It is foolish to think that the path to attaining Buddhahood is a matter of *awakening to original enlightenment *-- that one is already and always has been a Buddha. WHY?
Think about it-- if that were really the true teaching-- Nichiren could have wrapped up the propagation in a sermon or two and spent the rest of his life in comfort, like the priests & SGI leaders who propagate it today--
It seems to me, this is a simple matter to comprehend--but maybe that is just another benefit of correct faith and practice of Nichiren's Lotus Sutra Buddhism?
~Katie
Unless we understand the true meaning of the 3 bodied Tathagata we will always be deluded to our identity but that is what we have to figure out for ourselves.
DeleteEven if it's presented clearly before us we won't be able to get it if our capacity is not up to it
And we don't need to be rude to others who believe that they understand Nichiren Buddhism if their holy understanding is different from ours
From what you say you dont believe in the mutual possession of ten worlds and the gosho enlightenment in this lifetime. Your more like a pre lotus sutra Buddhist Katie
DeleteI have spent enough time already on this the meaning of the eternal Shakyamuni buddha thus come one 3 bodied tathagata musa sanjin buddha that you have refererd to as a bunch of crap and calling me a slanderer for sharing my understanding of it based on gosho
DeleteThis comment has been removed by the author.
Delete"This is the declaration proclaimed in identical words by the Buddhas of the three existences regarding the overall classification of the teachings. No one can say a word against it, no one can try to interpret it to mean anything else. Anyone who goes against this declaration is guilty of the grave crime of turning against the Buddhas of the three existences. Such persons are the heavenly devil or non-Buddhists."
DeleteAccording to Nichiren those that appose the teachings are the heavenly devil or non-Buddhists pretending to be Votaries of the Lotus Sutra
"Because persons, if they do so, will be turning against the Buddhist Law for all time, this teaching must be kept secret and not revealed to others. If it is not kept secret but is recklessly made known, then people will fail to have a true understanding of the principles of the Buddhist Law and in their present and future existences will cease to receive divine protection.
I have tried to make the principles of the Buddhist Law carefully known on this blog with much opposition at times
"If persons appear who slander the Law, they will be turning their backs on the Buddhas of the three existences, and both those who reveal the secret teachings and those to whom they are revealed will fall into the evil paths of existence. Because I know that this is what will happen, I issue this warning."
I have taken a risk of falling into the evil paths of existence with you by sharing Nicherens secret teachings that you have already slandered
"Therefore one must take great care to guard these secret teachings and gain a true understanding of these principles. Doing so, one will be acting in accord with the original intention of the Buddhas of the three existences, and therefore will enjoy the protection of the two sages, the two heavenly deities, and the ten demon daughters, and without hindrance attain the highest level of rebirth, rebirth in the Land of Tranquil Light."
With the true understanding of the secret teachings we reside in the Land of Tranquil Light before we die without all the bells and whistles going off to warn us of dangerous doctrines because we are already seated in the treasure tower where nothing can rock our faith which is an abiding calm
"The 26th high priest of Taisekiji refined this teaching further and made it a key dogma of the Taisekiji lineage. He claimed that Nichiren was actually the Buddha of the True Cause who has been enlightened since the infinite past of "kuon ganjo" and was the actual teacher of Shakyamuni Buddha himself in the remote past of "kuon jitsujo."
DeleteThis sounds like BS. He is not talking about the Historical Nichiren but the 3 bodied Tathagatta thus come one that Nichiiren and Shakyamuni had become with in their previous lives
The law of Myoho Renge Kyo is the teacher of all Buddhas throughout the 3 existences....its that simple
Nichiren was actually the Buddha of the True Cause who has been enlightened since the infinite past of "kuon ganjo" and was the actual teacher of Shakyamuni Buddha himself in the remote past of "kuon jitsujo."
DeleteActually the historical Nichiren could of taught the historical Shakyamuni during the eternal past existence on many occasions in the same way Shakyamuni taught Nichiren
"Nichiren was actually the Buddha of the True Cause who has been enlightened since the infinite past of "kuon ganjo" Don't you believe that Shakyamuni was the Buddha who has been enlightened since the infinite past of "kuon ganjo"?
Noel,
DeleteI've lost track of how many times you have introduced and asserted your interpretation of Nichiren's teachings with regard to the True Buddha, but I don't recall that I said your take on this is *a bunch of crap*. Maybe I can be more clear in my refuting your claim that:
"Nichiren was actually the Buddha of the True Cause who has been enlightened since the infinite past of "kuon ganjo" and was the actual teacher of Shakyamuni Buddha himself in the remote past of "kuon jitsujo."
Let's start with this statement:
"Unless we understand the true meaning of the 3 bodied Tathagata we will always be deluded to our identity but that is what we have to figure out for ourselves."
I am curious as to why you believe this is what Nichiren taught, because I have yet to read a Gosho that stresses "understanding of the 3 bodied Tathagata" , or references this understanding as crucial, though Nichiren does identify all living beings in this latter age in other ways that directly pertain to the faith we must develop to attain Buddhahood in this lifetime. Nichiren's teachings are specifically about attaining Buddhahood, in our present form in this lifetime. In the Gosho, "On Prayer", Nichiren states ," It is a rare thing to be born a human being. and if, having been born as such, you do not do your best to distinguish between the correct doctrine and the incorrect so that in the future you may attain Buddhahood, then you are certainly not fulfilling your true worth as a human being.”
I think your doctrines are incorrect.
The sutra states, "The living beings in [the threefold world] are all my children." - Did Nichiren exclude himself, or did he exemplify filial devotion to Shakyamuni Buddha, our true father/parent? But, you claim this was a ruse— as he was the Buddha of the True Cause , Shakyamuni’s teacher— all along?
I contend that constitutes a major breach of the emphasis Nichiren placed on adherence to the sutras, treatises and commentaries of Great Teachers, and his claims to be reading the Lotus Sutra with his life. The Lotus Sutra is the “Truth” Shakyamuni stated he was revealing for the first time. Nichiren would not *live it* in a false or misleading manner, to do so would be a grave offense.
~Katie
continued
In , "Rebuking Slander of the Law", Nichiren states, " When I hold up the mirror of the Lotus Sutra before me, all is crystal clear, there can be no doubt that in my previous existences I was guilty of slandering the Law.... Now if I, Nichiren, insignificant person that I am, were to go here and there throughout the country of Japan denouncing these slanders, then innumerable persons among the four categories of Buddhists who follow erroneous doctrines would in one instant join their innumerable voices in reviling me. At that time the ruler of the nation, allying himself with those priests who slander the Law, would come to hate me and try to have me beheaded or order me into exile. and if this sort of thing were to occur agin and again, then the grave offenses that I have accumulated over countless kalpas would be wiped out within the space of a single lifetime. "
DeleteThis, person, Nichiren is actually the Buddha of the True cause, you say? Is he unaware that he was, as you say, Shakyamuni's teacher? Or does he know but teaches the practice for expiating sins of slander in the same manner as , Jesus expounded teachings and revealed himself as the son of God after being crucified for 'others' saying he was the son of God? Are you saying, "Nichiren said this, but really meant that?” and the truth of his identity and purpose would be revealed AFTER his passing?
Nichiren continues, "Such, then was the great plan that I conceived and it is now proceeding without the slightest deviation. So, when I find myself thus sentenced to exile, I can only feel that my wishes are being fulfilled."
So why does he teach the practice of upholding the Lotus Sutra, rebuking slander to expiate sins of slander if THIS is not the teaching for attaining Buddhahood? Why does he refer to himself thus,
"Nevertheless, being no more than an ordinary person, I have at times been apt to regret having taken such a course.”
Is Nichiren an ordinary person, guilty of slandering the Law in his previous existences by “choice”? That would accord with the retrogression from perfect enlightenment you mentioned before, though attaining the stage of non-regression is associated with attaining perfect enlightenment [Lotus Sutra0- Mark provided these quotes in our discussion with your friend Stav. - In any case, it would appear that you would need to explain Nichiren’s need to expiate sins of slander— IF in fact he were the Buddha of the True Cause—, and that you see no problem with his concealing all this for over 18 years, during which time he gained the trust and admiration of over 200 followers— none of whom received letters/teachings from him that clued them on on his true identity. I don;t buy it.
Are you implying Nichiren was lying when he claims that he is Bodhisattva Superior Practices, entrusted by the Buddha with the Mystic Law, Myoho-Renge-Kyo and is carrying out the Buddha's command by propagating it in this latter age? and when Nichiren states, "One should give one's life in order to propagate the Law." and "To hope to attain Buddhahood without speaking out against slander is a futile as trying to find water in the midst of fire or fire in the midst of water."- why does he not mention that we first need to understand the " true meaning of the 3 bodied Tathagata" , or does he expect us to remain deluded about our true identity-- until we attain the capacity to grasp it ; "IT" being the teaching he keeps secret.
~Katie
continued
"Therefore one must take great care to guard these secret teachings and gain a true understanding of these principles. Doing so, one will be acting in accord with the original intention of the Buddhas of the three existences, and therefore will enjoy the protection of the two sages, the two heavenly deities, and the ten demon daughters, and without hindrance attain the highest level of rebirth, rebirth in the Land of Tranquil Light."
ReplyDeleteApparently Nichiren is addressing *secret teachings*, crucial for attaining enlightenment to an *undisclosed* recipient. Sound like a sure fire way to fulfill Shakyamnui's promise to open the way for all living beings to attain enlightenment ? Or perhaps a nefarious scheme by a cunning priest who forged this Gosho and revealed it to establish Taisekeji as an exclusive temple, and elevate the priesthood above lay believers?
And a carrot for you, Noel-- as you say:
"With the true understanding of the secret teachings we reside in the Land of Tranquil Light before we die without all the bells and whistles going off to warn us of dangerous doctrines because we are already seated in the treasure tower where nothing can rock our faith which is an abiding calm."
Cooling your heels, does not resonate with Nichiren's bodily reading of the Lotus Sutra, nor with the Buddha's intent. Your self proclaimed superior capacity to grasp this bogus *secret teaching* has rendered you incapable of noticing what a mockery to makes of Nichiren's life and the debt of gratitude Nichiren taught, that we owe to Shakyamuni Buddha. It is your "get out of jail free card" that identifies you as the only living being in this saha world in this latter age, who doesn't have to expiate his sins of slander.Which is impossible, noel, because Nichiren states, in "Letter To The Brothers";
"Never doubt that you slandered the correct teaching in the past. If you have doubts about this, you will be unable to withstand the sudd=fferings of this life. then you will give in to the your father's opposition and desert the lotus sutra against your will. Remember that, if this happens, not only will you fall into hell, but also your precious parents will fall into the great Avivi hell, causing all of you indescribable grief. The essential thing is a great resolve to attain the way."
If you have't encountered the obsatacles and hardships Nichiren's true followers did and do, then your practice is not progressing and your understanding is not growing-- Nichiren clearly identifies the a true practitioner of the Lotus Sutra :"As practice progress and understanding grows, the three obstacles and four devils emerge in confusing form, vying with one another to interfere." ("Letter to The Brothers")
"From what you say you dont believe in the mutual possession of ten worlds and the gosho enlightenment in this lifetime. Your more like a pre lotus sutra Buddhist Katie"
I absolutely believe in the mutual possession of the 10 worlds. I have experienced tremendous joy persevering and overcoming the three obstacles and the four devils; and am currently battling through actual proof of the progress of my practice and the growth of my understanding - experiencing peace and security BECAUSE of this struggle. It would not be possible to transform this suffering, unless my daimoku and devotion to the Lotus Sutra, Nichiren's teachings and my reverence for Shakyamuni did not cause me to experience the world of Buddhahood. Actually, Noel, come to think of it, how can you believe in the mutual possession of the 10 worlds if you are hovering around the higher worlds, or already seated in the treasure tower?
Bells & Whistles,
~Katie
The oneness of good and evil and That which is without distinction are functions of our true entity of which Karma and rebirth throughout the 3 existences eternally flow
DeleteThe Lotus Sutra , treasure tower, ichinen sanzen, Complete 10 world Gohonzon are one and the same that is integral to our true identification
"To hope to attain Buddhahood without speaking out against slander is a futile as trying to find water in the midst of fire or fire in the midst of water."- why does he not mention that we first need to understand the " true meaning of the 3 bodied Tathagata" , or does he expect us to remain deluded about our true identity-- until we attain the capacity to grasp it ; "IT" being the teaching he keeps secret."
Showing results for “ thus come one ”
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Thus Come One ［如来］ (, Pali tathāgata; nyorai): One of the ten honorable titles of a Buddha, meaning one who has come from the realm of truth. This title indicates that a Buddha embodies the fundamental truth of all phenomena and has grasped the law of causality spanning past, present, and future. There are two opinions about the Sanskrit and Pali word tathāgata. One view interprets it as a compound of tathā and āgata, meaning “thus come one” and indicating one who has arrived from the realm of truth. This is the interpretation generally used in Chinese translations. The other interprets the word tathāgata as the compound of tathā and gata, meaning “thus gone one” and indicating one who has gone to the world of enlightenment.
three bodies ［三身］ ( trikāya; san-jin): Three kinds of body a Buddha may possess. A concept set forth in Mahayana Buddhism to organize different views of the Buddha appearing in the sutras. The three bodies are as follows:
(1) The Dharma body, or body of the Law ( dharma-kāya). This is the fundamental truth, or Law, to which a Buddha is enlightened.
(2) The reward body (sambhoga-kāya), obtained as the reward of completing bodhisattva practices and acquiring the Buddha wisdom. Unlike the Dharma body, which is immaterial, the reward body is thought of as an actual body, although one that is transcendent and imperceptible to ordinary people.
(3) The manifested body (nirmāna-kāya), or the physical form that a Buddha assumes in this world in order to save the people. Generally, a Buddha was held to possess one of the three bodies. In other words, the three bodies represented three different types of Buddhas—the Buddha of the Dharma body, the Buddha of the reward body, and the Buddha of the manifested body.
On the basis of the Lotus Sutra and the principle of three thousand realms in a single moment of life derived from it, T’ien-t’ai (538–597) maintained that the three bodies are not separate entities but three integral aspects of a single Buddha. From this point of view, the Dharma body indicates the essential property of a Buddha, which is the truth or Law to which the Buddha is enlightened.
The reward body indicates the wisdom, or the spiritual property of a Buddha, which enables the Buddha to perceive the truth. It is called reward body because a Buddha’s wisdom is considered the reward derived from ceaseless effort and discipline.
The manifested body indicates compassionate actions, or the physical property of a Buddha. It is the body with which a Buddha carries out compassionate actions to lead people to enlightenment, or those actions themselves.
In discussing the passage in the “Life Span” (sixteenth) chapter of the Lotus Sutra that reads, “You must listen carefully and hear of the Thus Come One’s secret and his transcendental powers,” T’ien-t’ai, in The Words and Phrases of the Lotus Sutra, interpreted “secret” to mean that a single Buddha possesses all three bodies and that all three bodies are found within a single Buddha."
This comment has been removed by the author.
ReplyDelete"Cooling your heels, does not resonate with Nichiren's bodily reading of the Lotus Sutra, nor with the Buddha's intent. Your self proclaimed superior capacity to grasp this bogus *secret teaching* has rendered you incapable of noticing what a mockery to makes of Nichiren's life and the debt of gratitude Nichiren taught, that we owe to Shakyamuni Buddha. It is your "get out of jail free card" that identifies you as the only living being in this saha world in this latter age, who doesn't have to expiate his sins of slander. Which is impossible, noel, because Nichiren states, in "Letter To The Brothers";
ReplyDeleteEven when Nichiren was refuting the enemies of the Lotus Sutra and was suffering from the elements he was always centred in the Amala consciousness' that gave him a deep ever abiding sense cool and calmness throughout the 9 worlds
Land of Eternal Tranquil Light,
~Noel
Showing results for “ secret teachings ”
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"The Nirvana Sutra reads: “There are three types of people whose illness is extremely difficult to cure. The first is those who slander the great vehicle; the second, those who commit the five cardinal sins; and the third, icchantikas, or persons of incorrigible disbelief. These three categories of illness are the gravest in the world.”
It also states: “One who creates evil karma in this life... will surely suffer in hell.... But by making offerings to the three treasures, one avoids falling into hell and receives the retribution in this life, in the form of afflictions of the head, eye, or back.”
Great Concentration and Insight states, “Even if one has committed grave offenses... the retribution can be lessened in this life. Thus, illness occurs when evil karma is about to be dissipated.”
In his Treatise on the Great Perfection of Wisdom, Bodhisattva Nāgārjuna says: “Question:... [Answer]: If that is so, then none of the sutras, from the Flower Garland to the Wisdom sutras, is a secret teaching, but the Lotus Sutra is secret.... [The Lotus Sutra is] like a great physician who can change poison into medicine.”
T’ien-t’ai explained the quotation further, saying: “This can be likened to a skilled physician who can change poison into medicine.... That persons of the two vehicles were given the prophecy of their enlightenment in this sutra means that it can change poison into medicine. This is what Great Perfection of Wisdom p.632means when it says, ‘The various sutras are not secret teachings; only the Lotus Sutra is secret."
On Curing Karmic Disease
cont...
Delete"Great Concentration and Insight says, “The Lotus Sutra can cure them [illnesses], which is why it is called myō, or wonderful.” Miao-lo says, “Because it can cure what is thought to be incurable, it is called myō, or wonderful.”
On Curing Karmic Disease
Myo ［妙］ (): Wonderful, mystic, without peer, or beyond conception. This term is used to describe the Buddhist Law, which is wonderful and beyond ordinary understanding.
In The Profound Meaning of the Lotus Sutra, T’ien-t’ai (538–597) interprets the word myō (wonderful) of the title Myoho-renge-kyo, or the Lotus Sutra of the Wonderful Law, from two perspectives to show the profundity of the sutra.
The first is the relative myō, also referred to as the comparative myō.
The relative myō means that the Lotus Sutra is wonderful or mystic because, when compared with all other teachings, it is superior.
Myō does not merely mean that the Lotus Sutra is superior to all other teachings, however. Hence the second interpretation, the absolute myō. This means that the Lotus Sutra cannot be compared with any other teaching because it encompasses and integrates all other teachings; no teaching exists outside it, and thus none can be called superior or inferior to it. From this viewpoint, all teachings when based on the Lotus Sutra express various aspects of the ultimate truth.
Nichiren (1222–1282) interpreted myō as referring to Nam-myoho-renge-kyo, which he deemed the essence of the Lotus Sutra. In The Daimoku of the Lotus Sutra, he explains three meanings of the character myō: to open, to be fully endowed, and to revive. “To open” means to open up the darkness of illusion and reveal the Buddha nature. “To be fully endowed” means to possess all Ten Worlds and three thousand realms, while permeating and integrating the whole of the phenomenal world.
It can also mean possessing the practices and resulting virtues of all Buddhas. “To revive” means enabling one to attain Buddhahood. For example, women, evil men, and those of the two vehicles (voice-hearers and cause-awakened ones), who were denied the possibility of enlightenment in the provisional teachings, can all attain Buddhahood through the daimoku of the Lotus Sutra. “To revive” also means that all teachings and doctrines, when based upon the Mystic Law, assume their correct perspective and fulfill their intrinsic purpose." Soka Gakkai Dictionary
"The unity of the three truths that exists, eternal and unchanging, within the bodies of all living beings. Hence they are referred to collectively as “causes.”
DeleteBut although the three inherent causes, or potentials, of the Buddha nature are possessed by all beings, if such beings do not encounter the right conditions by meeting a “good friend” or teacher, then they will not become awakened, they will not understand, their Buddha nature will not manifest itself."
The Unanimous Declaration by the Buddhas
three truths ［三諦］ ( san-tai): Also, threefold truth, triple truth, or three perceptions of the truth.
The truth of non-substantiality, the truth of temporary existence, and the truth of the Middle Way.
The three integral aspects of the truth, or ultimate reality, formulated by T’ien-t’ai (538–597) in The Profound Meaning of the Lotus Sutra and Great Concentration and Insight.
The truth of non-substantiality means that phenomena have no existence of their own; their true nature is non-substantial, indefinable in terms of existence or nonexistence.
The truth of temporary existence means that, although non-substantial, all things possess a temporary reality that is in constant flux.
The truth of the Middle Way means that the true nature of phenomena is that they are neither non-substantial nor temporary, though they display attributes of both. The Middle Way is the essence of things that continues either in a manifest or a latent state.
According to T’ien-t’ai’s explanation, the Tripitaka teaching and the connecting teaching do not reveal the truth of the Middle Way and therefore lack the three truths.
The specific teaching reveals the three truths but shows them as being separate from and independent of one another; that is, it does not teach that these three are inseparable aspects of all phenomena. This view is called the separation of the three truths.
The perfect teaching views the three as an integral whole, each possessing all three within itself. This is called the unification of the three truths. - Soka Gakkai Dictionary
Noel,
DeleteLooks to me like you have found support for a practice that in no way she or form relates to Nichiren's-- in fact, if YOUR practice were the Ultimate and only way to attain Buddhaood , then Nichiren was foolish was;t he? Risking his life, "never knowing a moment's ease"-- You even characterize Nichiren's life condition according to the view from your *seat in the treasure Tower*. As you stated:
"With the true understanding of the secret teachings we reside in the Land of Tranquil Light before we die without all the bells and whistles going off to warn us of dangerous doctrines because we are already seated in the treasure tower where nothing can rock our faith which is an abiding calm"
Let's contrast what you have attained through *mediation/contemplation* to what Nichiren experienced upholding the Lotus Sutra>
In "Letter From Sado", Nichiren States:
" Were it not for the rulers and ministers who now persecute me, I would be unable to expiate my past sins of slandering the correct teaching"
"Nichiren is like Bodhisattva Never disparaging of old, and the people of this day ar like the four categories of Buddhists who disparaged and cursed him. Though the people are different, the cause is the same. Though f=different people kill their parents, they all fall into the same hell of incessant suffering. Since Nichiren is making the same cause as Never disparaging, how could it be that he would not become a Buddha equal to Shakyamuni? [* MY Note: he did not say *superior* to Shakyamnui, Noel] Moreover, those who now slander him are like Bhadrapala and the others [who cursed Never disparaging].
*My Note: Nichiren is talking about the fate of ALL who propagate the Lotus Sutra-- and the equal benefits they ALL will attain for persevering.
"They will be tortured in the Avichi hell for a thousand kappas. I therefore pity them deeply and wonder what can be done of them. Those who belittled and cursed Never Disparaging acted that way first, but later they took faith in his teachings and willingly became his followers. The greater part of the fault of their slander was thus expiated, but even the small part that remained caused them to suffer as terribly as one who had killed one's parents a thousand times. the people of this age refuse to repent at all; therefore as the "Simile and Parable" chapter states, they must suffer in hell for a countless number of kappas; they may even suffer there for a duration of major world system dust particle kappas or of numberless major world system dust article kappas."
`Katie
cont.
"Letter From Sado"
Delete"Aside from these people, there are also those who appeared to believe in me, but began doubting when thy saw me persecuted. They not only have forsaken the Lotus Sutra, but actually consider themselves wise enough to instruct m. The pitiful thing is that these perverse people must suffer in the Acichi hell even longer than Nembutsu believers."
" An asura contended that the Buddha taught only eighteen elements but that he expounded nineteen. The non-Buddhist teachers claimed that the Buddha offered only one way to enlightenment, but that they has ninety-five. In the same way that the renege disciples say, "Though the priest Nichiren is our teacher, he is too forceful. We will spread the Lotus sutra in a more peaceful way," In so asserting, they are being as ridiculous as fireflies laughing at the sun and moon, an anthill belittling Mount Hua, wells and brooks despising the over and the ocean, or a magpie mocking a phoenix. Namu-myoho-renge-kyo, Nichiren"
So, you have *another way* to attain enlightenment. This is not an original viewpoint. It is, however, a dangerous one.
~Katie
Ichinen Sanzen too falls under the principle of the general and the specific Noel.
ReplyDelete