PART ONE:
In the present time, word of the sacred title of the Lotus Sutra (Myoho Renge Kyo), is spreading throughout the western world under the banner of Nichiren Daishonin's Buddhism. However, this propagation has illuminated and intensified a controversy that has existed in Japan for hundreds of years. The controversy finds its center in differing opinions about what status should be afforded to Nichiren Daishonin in the record of Buddhist history. The Nichiren Shoshu sect (NST) and their prior lay organization (SGI) have taken the position that Nichiren Daishonin is the "true" (original and eternal) Buddha.
Although, the issue is multifaceted in its complexity, their assertion appears to fundamentally rest on the assumption that because of Nichiren Daishonin's crystallization of doctrine and practice and object of worship, and his greater proximity in historical time, he is both the successor to and superior of Shakymuni. This thinking runs counter to the more orthodox view that Nichiren Daishonin was the patriarchal author of a landmark doctrine for practicing the Lotus Sutra in the latter day of the law.
This orthodox view further holds that Shakyamuni is the father of Buddhism and his essential teachings are the inspiration behind the Buddha Dharma expounded in the Lotus Sutra. Therefore, from this point of view, Shakyamuni is legitimately the original and eternal Buddha regardless of the age in question.
The emergence of several different Nichiren based sects around the world has caused a resurfacing of this controversy. The issues surrounding this controversy are worth considering for several reasons. First, consideration is warranted in the service of insuring that Nichiren Daishonin's orthodox Buddhism establish roots in this country that are strong, correct, and lasting. Second, because the SGI-NST belief is an apparent heterodoxy relative to the other Nichiren based sects. The cultural issues and political events that spawned this heterodoxy in Japan several hundred years ago, are unquestionably complex.(1)
Nevertheless, because of the rather exclusive initial influence of SGI-NST, many of us lived with their view of things from the beginning of our practice. Hundreds of years and a half a planet removed, we were oblivious to the historical splintering that had occurred in Japan in the centuries after Nichiren Daishonin's death. With no accurate historical information or alternative point of view to reflect upon, believing that Nichiren Daishonin is the true Buddha could eventually became as natural as chanting Daimoku (Namu Myoho Renge Kyo). Considering these things, the belief itself is unquestionably a learned habit of thought and understanding. The central issue of concern pertains to how correct or incorrect this understanding actually is with regard to the true orthodoxy of Nichiren Daishonin's Buddhism.
The chanting of Daimoku alone is very strong medicine. Taking faith in the Daimoku, although ignorant of its meaning, can still produce very substantial benefit. In turn, Nichiren Daishonin's philosophy and doctrine is also very strong and compelling stuff. What emanates throughout his writings (gosho), is the spirit of an extraordinarily dedicated, courages, vibrant, and very human person. A person who was great in compassion and practical wisdom, totally dedicated to his mission, the welfare of his followers, the people of his country, and the world. Many of us first encountered the Daimoku and Nichiren Daishonin's teachings during times of great personal trouble and need. The Daimoku, as Nichiren Daishonin taught, had the effect of liberating us from much of the suffering imposed by our karma laden life problems.
Thus, encountering the Daimoku and Nichiren Daishonin's teachings had the effect of setting our lives straighter on course then they had ever been before. In those dark hours of despair and uncertainty, the wisdom of his teachings were like the steadying hand of a loving parent. He gave us the courage to endure and press on with certainty and purpose where nothing else had. For this, he has our admiration, our reverence, and enduring gratitude. Yet, herein lies the potential crux of understanding with regard to original causes. For many, the understanding may have been something like this, "It was the wisdom of Nichiren Daishonin and his prescription to chant the Daimoku that liberated me, not Shakyamuni. It was Nichiren Daishonin's teachings that I followed, not the Lotus Sutra. Therefore, Nichiren Daishonin is the true Buddha, not Shakyamuni." In simple terms, the magnitude of Nichiren Daishonin's enlightenment, relative to our own, can itself give rise to misleading views. In turn, these misleading views can exploit thought and understanding in many subtle ways.
Overcoming this kind of exploitation, I believe, entails a process of apprehending the true import of Nichiren Daishonen's Buddhism in both its historical and transcendent aspects. This is an important issue regardless of whether one's interest in Nichiren Daishonin's Buddhism originated with the SGI movement or not. It is important because correctly understanding Nichiren Daishonin's historical and doctrinal role is essential to the state of one's own belief and and understanding as a follower and practitioner of his Buddhism. The series of three discourses that follow are dedicated to this end. In Nichiren Daishonin's time, some two thousand years after Lord Shakyamuni's passing, the cumulative documented record of Sutras, supporting commentaries, and alternative meditation on Buddhas and deities had grown to huge proportions. Indeed, the Buddhist cannon had grown so large and complex that even accomplished scholars risked getting hopelessly confused beneath the load. The reason for this, is that many of the sutras and commentaries emphasize some specialized aspect of the Buddha Dharma or otherwise conflict with one another in terms of the doctrines, artifacts, and practices they prescribe.
Consequently, it can be very difficult to discern which among the various teachings are authentic or counterfeit, which among them authentic are only provisional (temporary or expedient teaching, a partial truth), and which are true (a complete or essential teaching, suited to the needs of all people). Nichiren Daishonin's life work was dedicated to sorting out the differences among the various teachings and making the central (true, pure) Buddha Dharma again accessible to the people. His success in this difficult endeavor was the product of the reasonableness, clarity, and decisiveness of what he taught. His success can also be measured by the fact that even after hundreds of years, his teachings continue to grow in popularity. However, his revelations about the true pure teachings of Buddhism caused a perturbation throughout the entire sphere of popular religion as it existed in Japan during his time. Seven hundred years later the more universal importance of these revelations has not diminished. In the Lotus Sutra, which is the essential sutra of Nichiren Daishonin's faith, Shakyamuni repeatedly instructs us that, "this sutra is difficult to understand and difficult to accept". Nichiren Daishonin's insight and literary skills were such that he could expound on matters of doctrine and practice with clarity and simplicity. This made it possible for a broad spectrum of people from grass roots voice hearers to dedicated scholars to gain benefit from his teachings. Moreover, his gosho writings possess a timeless wisdom of encouragement that we common people can comprehend and relate to in spite of being weighted down by the gravity of our own
needs, desires, and the demands of worldly life. He advocated the essential practice of the Lotus Sutra in a way that could be embraced with regularity, thus giving us a tangible device to cultivate our faith in spite of the worldly nature of our lives.
In contrast, the practice of Buddhism expounded in the text of the Lotus Sutra reflects a very impeccable and demanding ideal of personal volition, life style, conduct, and selflessness. Indeed, some people might become, intimidated by the commitment entailed. Because of this, the Lotus Sutra might seem at first to be cold, distant, and impersonal when contrasted with the warm, earthy, humanistic exposition embodied in Nichiren Daishonin's gosho. Compared to the Lotus Sutra's highly ascetic description of the enlightened life, Nichiren Daishonin's treatment of the matter seems so much more attainable. Having provided this very accessible and beneficial prescription, how could Nichiren Daishonin possibly be other than the true Buddha? This is indeed a profound question and therefore one deserving of careful consideration.
In accordance with the central philosophy of the Lotus Sutra, Nichiren Daishonin taught that Buddhahood (enlightenment) is an inherent potentiality in each one of us. Further, the Buddhist
record suggests that many people throughout history have attained enlightenment in greater or lesser degrees. Therefore, enlightenment is an event that can occur in varying amounts from small to great, and from momentary to non-regressive. In the light of these distinctions, how then should the notion of "original" or "eternal" Buddhahood be understood? By historical definition, the original Buddha is the actual founder of the Buddhist faith, or Shakyamuni of ancient India. By transcendent definition, the original and eternal Buddha is the one who has been fully enlightened or fully awakened since time without beginning. According to the liturgy of the Lotus Sutra, that person was no other than the Shakyamuni revealed in the 16th or Juryo chapter. From this perspective, Shakyamuni is the true Buddha in both the historical and the transcendent sense of the word. Buddhahood is further characterized as being perfectly awakened to and perfectly one with the great mystic Dharma. As a votary of the Lotus Sutra, Nichiren Daishonin's position was that the Buddha Dharma expounded in the Lotus Sutra (Myoho Renge Kyo), is the true pure teaching and the essential medicine that Shakyamuni ultimately prescribed to guide all people to enlightenment. According to conventions identified in Nichiren Daishonin's gosho, Buddhahood is characterized as manifesting itself in two forms: provisional and true. A provisional Buddha is one who reveals only some specific aspect or function of the Dharma, whereas a true Buddha is one who reveals the Dharma in its entirety. In the "theoretical" chapters of the Lotus Sutra, personages such as Shakyamuni and Taho are presented as provisional Buddhas. However, in the 16th Juryo chapter, Shakyamuni clearly and unquestionably identifies his life and teachings with the original Buddha, the illuminated one who has been active in the universe and world since time without beginning. In regard to this, Nichiren Daishonin wrote:
"The Juryo chapter reads: 'The time is limitless and boundless -- a hundred, thousand, ten thousand, hundred thousand nayuta aeons -- since I in fact attained Buddhahood.' Present within our lives is the Lord Shakyamuni who obtained the three enlightened properties of life before gohyaku-jintengo, the original Buddha since time without beginning ........ The Great Teacher Miao-lo declares: 'You should realize that our life and its environment are the entity of ichinen sanzen. When we attain Buddhahood, according to this principle, our life pervades the entire universe both physically and spiritually. '" (2)
Clearly, Nichiren Daishonin viewed Shakyamuni of the 16th chapter as the eternal Tathagata, the original benefactor and votary of the Buddha Dharma. Therefore, from the orthodox standpoint of Nichiren Daishonin's Buddhism, Shakyamuni of the 16th chapter is also the true object of worship. In regard to this, Nichiren Daishonin stated:
"Had an object of worship of Lord Shakyamuni who attained enlightenment countless aeons before and his attendants ever been made during the Former and Middle Days, it would have been like the sun appearing at night or the moon shining by day...... Now that we have entered the Latter Day, an object of worship should be made of the true Buddha flanked by his original attendants, since this is the most appropriate time according to the Buddha's golden words. Because this age corresponds to the predicted time, the Bodhisattvas of the Earth will soon appear and establish an object of worship of the four bodhisattvas. " (3)
Still, someone unconvinced may suggest, "Your thesis may be correctso far as it goes. Shakyamuni was unquestionably the true Buddha for his place in historical time. But, this is some three thousand years later and only seven hundred years ago Nichiren Daishonin emerged to expound the essential practice of Daimoku. As you have quoted, the true object of worship is comprised of the four bodhisattvas and didn't Nichiren Daishonin declare himself to be a reincarnation of Jogyo who was the leader among these bodhisattvas? Also, you said it yourself, the Lotus Sutra is difficult reading while Nichiren Daishonin's Gosho is more accommodating. Furthermore, Nichiren prominently inscribed his seal on the Gohonzon and therefore linked himself to the Buddha Dharma. Don't these things suggest that Nichiren Daishonin is the true Buddha of the latter day of the law?"
Nichiren Daishonin often used the method of creating imaginary dialogues and questions and answers, not unlike the Socratic method, to address critical issues when he could not directly face his audience on the floor of debate. So, in borrowing from this, the questions above might be answered in the following way. "I can see that your sense of respect for Nichiren Daishonin and his great accomplishment is very deep and I share that with you. However, I believe, it would be more correct to say that seven hundred years ago Nichiren Daishonin emerged to further expound and elucidate the essential practice of Myoho Renge Kyo. The process of translating Lord Shakyamuni's essential Dharma teachings down to the central practice of Daimoku, took over two thousand years and involved the life work of all votaries of the Lotus Sutra that preceded Nichiren Daishonin. Nichiren Daishonin did not invent the Daimoku. (4)
However, he was the first to broadly advocate its use as the essential practice of the Lotus Sutra. Like all votaries before him, Nichiren Daishonin revered the Lotus Sutra above all other scriptures and made it the basis of his doctrine and dedicated his life to fulfilling both its prophecy and dispensing its prescription. Therefore, it would seem that any fair sense of respect or indebtedness to him should include careful examination of what the text of Lotus Sutra contains, what Nichiren Daishonin had to say about the Lotus Sutra, about Shakyamuni, and what Nichiren Daishonin had to say about himself."
It is true that Nichiren Daishonin declared his life to be closely aligned with the predicted mission of bodhisattva Jogyo. Bodhisattva Jogyo was one of Shakyamuni's principle bodhisattva attendants. Nevertheless, it must be remembered that Shakyamuni had four principle bodhisattva attendants, not just one. The four bodhisattvas of the earth who take a place with Shakyamuni, are considered to 'signify the four virtues of the Buddha's life: true self, eternity, purity, and happiness'.( 5)
However, because each of these bodhisattvas represents only one of the virtues (aspect or function) of the Buddha's life, anyone of them alone is provisional by definition. Nevertheless, Daishonin's frequent references to Jogyo and his landmark inscription of Gohonzon are decisive characteristics of his Buddhism. In regard to this, Nichiren Daishonin wrote:
"Then how can there be any doubt that I, Nichiren, am the teacher of the Lotus Sutra? In other words, I almost resemble "the envoy of the Thus Come One"; I am carrying out "the Thus Come One's work." I have propagated the five characters of the daimoku which were entrusted to Bodhisattva Jogyo when the two Buddhas [Shakyamuni and Taho] were seated together within the jeweled stupa.(6) Does this not indicate that I am an envoy of Bodhisattva Jogyo?"(7)
In the gosho, "The Selection of the Time", which Nichiren Daishonin subtitled as "Nichiren, disciple of Shakyamuni Buddha", the following statement is found.
"......Shakyamuni Buddha also extended his tongue, which is incapable of telling falsehoods, until it reached the Akanishtha Heaven, saying that in the fifth five-hundred- year period after his passing, when the entire body of Buddhist doctrine would be about to disappear, Bodhisattva Jogyo would come forward with the five characters of Myoho-renge- kyo and administer them as good medicine to those afflicted with white leprosy -- those persons of incorrigible disbelief and those who slander the Law. And he charged Bonten, Taishaku, the gods of the sun and moon, the Four Heavenly Kings and the dragon deities to act as that bodhisattva' s protectors." (8) and elsewhere
"The text of the sutra clearly states that at this time, Bodhisattva Jogyo will make his advent and bestow the five characters of Namu- myoho-renge- kyo upon all the people of Japan. It also makes clear that he will face exile and execution. I, Nichiren, am like the emissary of Bodhisattva Jogyo, because I am spreading this doctrine.... ..The Jinriki chapter states: "Just as the light of the sun and moon illuminates all obscurity, this person will practice among the people and dispel the darkness of all beings." In this passage, in the statement, "this person will practice among the people," to whom do you think "this person" refers? I believe that it must indicate the person who is the reincarnation of Bodhisattva Jogyo."(9)
Judging from the literal import of these and other quotations, Nichiren Daishonin clearly defined himself as a follower of the Tathagata, but more specifically, the metaphorical if not literal reincarnation of bodhisattva Jogyo. The most notable thing about this, is that the rather explicit association with bodhisattva Jogyo, unambiguously classified Nichiren Daishonin as a disciple of the true Buddha rather than the true Buddha himself.
To further clarify, the whole issue needs to be considered in light of the doctrine of the three treasures: the Buddha, the Dharma, and the Sangha. The term "Sangha" refers to the order of disciples and followers of the Buddha. In Chapter 15 of the Lotus Sutra, the bodhisattvas of the earth are described as Shakyamuni's most ancient disciples, who had been under his training since the indescribably remote past .(10) Therefore, the four bodhisattvas of the earth metaphorically constitute the original sangha of the original Buddha.(11) Considering these things, what significance should or shouldn't be ascribed to Nichiren Daishonin's prominent seal at the bottom of Gohonzon?
In the "The True Object of Worship", Nichiren Daishonin describes
Gohonzon as follows:
"In the air above the saha world [which the Buddha of the essential teaching identified as the pure and eternal land], Namu-myoho-renge- kyo appears in the center of the Jeweled Stupa (5) with Shakyamuni and Taho Buddhas seated to the right and left, and the Four Bodhisattvas of the Earth, led by Jogyo, flank them. Around them are Monju, Miroku and the other followers of the Four Bodhisattvas. All the other bodhisattvas, whether they are disciples of the Buddha of the theoretical teaching or of the Buddhas of the other worlds, take their seats further below, like commoners kneeling on the ground in the presence of nobles and high ministers. The Buddhas who gathered from the other worlds in the ten directions of the universe all remain on the ground, showing that they are only manifestations of the eternal Buddha and that their lands are transient, not eternal and unchanging." (3)
Given this description and the position of Nichiren Daishonin's seal at the very bottom of the Gohonzon [beneath the lowest and most provisional of the followers of Shakyamuni and his four principle bodhisattva attendants, below the votaries prior to and during the Middle Day of the Law, and even below the representatives of the six lower worlds] one might equally and erroneously attribute to Nichiren a position wholly unworthy of the Supreme Votary of the Lotus Sutra.
Therefore, to define Nichiren Daishonin as true Buddha is like calling the moon's reflection on the water the moon itself or believing that the heavens rotate around the earth rather than the earth upon its axis. Undoubtedly, the issues of function are complex and everything inscribed on Gohonzon is rich and many sided in meaning. This notwithstanding, the position of Nichiren Daishonin's seal at the bottom of Gohonzon could be seen as symbolically representing the perennial bodhisattva of the earth, the sangha leader preaching the Buddha Dharma in the saha world; or variously, the embodiment of the latter day disciple kneeling on the ground, chanting Daimoku in veneration and observance of the Dharma body of the eternal Buddha Shakyamuni. Therefore the essential relationship of Nichiren Daishonin to Lord Shakyamuni, is originally and eternally one of disciple to master. Even in Nichiren Daishonin's transcendent aspect as bodhisattva Jogyo, Nichiren Daishonin's relationship to Lord Shakyamuni is still one of disciple to master.
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