We are of the same mind as Nichiren. By upholding the Lotus Sutra in mappo we are able to see the clear reflection of the three truths inherent within the Sutra itself.
This holds a key to what having faith in the Eternal Buddha's life-span means. We are able through faith to see that we ourselves are at once the Tathagata of Original enlightment, possessing the three Buddha-bodies in one.
Without faith in the Eternal life of the Tathagata of the 16th chapter our minds of faith cannot grasp the profound meaning of the Three Buddha-bodies (The Three Truths.)
Therefore those who disregard the revelation in the 16th & 17th chapter of the announcement of Shakamuni's Eternal life cannot receive the blessings from the Lotus Sutra.
Having faith in his eternal life is the highest form of being filial and the practice of fuju-fuse. When we understand and believe in the Eternal life of the Original Buddha Shakaymuni we realize that we our own selves are Myohorengekyo and our true self is also eternal!
Lets examine our own lives. Are WE Bodhisvattas of the Earth??? It's hard to fathom the possibility in terms of our reality. Is our life really so meaningful., can we truly transend our seemingly mundane existence? As mere humans infested with all 108 earthly desires and fettered with all the attachments to this saha world, how could we possess such virtue and vow power as stated in the Lotus Sutra?
"Springing up out of the Earth"
["Ajita! Know thou! All these Bodhisattvas, From numberless kalpas, Have studied the Buddha-wisdom. All of them are my converts, Whom I have caused to desire the Great Way. These are my sons Who dwell in this [Buddha-] world, Ever practicing the dhuta deeds, Joyfully devoted to quiet places, Shunning the clamor of the crowds, With no pleasure in much talk. Such sons as these Are learning the Law of my Way, Always zealous day and night For the sake of seeking the Buddha-way; They dwell in space Beneath the saha-world. Firm in their power of will and memory, Ever diligently seeking after wisdom, They preach all kinds of wonderful laws, Having no fear in their minds. I, [near] the city of Gaya, Sitting beneath the Bodhi tree, Accomplished Perfect Enlightenment; And rolling the supreme Law-wheel, I have then taught and converted them And caused them first to aspire to the Way. Now all abide in the never-relapsing [state] And all will become Buddhas. What I now speak is the truth; Believe me with single minds! I from a long distant past Have instructed all this host." ] (Threefold Lotus Sutra pg. 244 & 245 verse-chapter fifteen.
After reading this verse we may say, "I can't remember this, how could it be?" Can it be explained in terms we can understand? Can our minds grasp the profound words of the Buddha?
The answer is no, we can't understand in terms of mind. We can only understand through faith in the Lotus Sutra.
When we examine the Lotus Sutra carefully, we see many forms of proof that we are Bodhisattvas. Whether we translate the proof into faith is totally subjective.
For example: The prediction that bodhisattva Jogyo (Eminent Conduct) would appear, [pg 300 Three Fold Lotus Sutra], "After the Tathagata is extinct [such a one], Knowing [This] Sutra that the Buddha has taught, [Together with] its reasoning and process, Shall expound it according to its true meaning. Just as the light of the sun and moon Can dispel the darkness, So this man, working in the world, can disperse the gloom of the living and cause numberless Bodhisattvas Finally to abide in the One Vehicle."
The Law (Myohorengekyo) it self as expounded in terms of Ichinen Sanzen, (three thousand existences contained in one thought) as revealed in chapter sixteen is further poof. In this chapter Shakyamuni reveals his eternal life and that even people in the two vehicles sravaka , pratyekabuddha and icchantika can become buddhas.
The 16th chapter reveals that all beings possess the ten realms hell to Buddhahood. All ten realms contain one another so there exists a 100 realms in one mind. Each of these 100 realms, futhermore, consists of "three factors", that is to say, living beings, the environment in which we live, and the five elements of living beings, (matter, perception, conception, volition, and consciousness). It also possesses the ten aspects or ten factors ( form, nature, substance, function, action, cause, condition, effect, reward, and the ultimate equality of these aspects).
Thus, 30 modes of existence are in one realm and 3,000 modes of existence in 100 realms. In short 3,000 modes of existence are contained in a mind at any given moment. When there is mind, even for a momentary flash, 3,000 modes of existence are in it thus a mind is unfathomable. ( Kanjin honzon-sho)
These concepts are something we can relate to in our every day life. We experience these realms as emotions and differing moods that constantly accure to us moment to moment. These concepts coincide with natural laws and principles of science and the human psyche our (essential nature).
Lets look at the 10 aspects in terms of our Buddhahood. The Lotus Sutra explains our own self is the Tathagata or Original enlightenment that possesses the three Buddha bodies in one.
"Only a Buddha together with a Buddha can fathom the reality of All Existence, that is to say, all existence [has] such a form, such a nature, such an embodiment, such a potency, such a function, such a primary cause, such a secondary cause, such an effect, such a recompense, and such a complete fundamental whole." (Chp. 2 Threefold Lotus Sutra).
Hence the 10 suchnesses!
First the Suchness of our characteristics the color and form of our body which refers to our manifested-body Tathagata or Law body, emancipation the truth of our provisional existence.
Second the Suchness of our nature, which is the nature of our minds. The recompense-body Tathagata, reward-body the truth of emptiness.
Third the Suchness of our essence, which refers to our physical entity. The mutation-body or response-body the Dharma-body, Middle way.
Therefore the three suchnesses are in the one body or the body of the buddha is three bodies.
The three Suchnesses correspond to the three Tathagata bodies. We should not think of these three buddha-bodies as existing apart from our own self, they are ourselves.
This is what is meant when we say Myohorengekyo is the capital of thusness. Wherein does the Wonderful Dharma reside? "Do not seek it far, for it dwells within our hearts. Even if it does, we cannot know it until we meet the Lotus Sutra. It is like not being able to see our faces without a mirror. Only when we see ourselves in the mirror called the Lotus Sutra do we see our Buddha nature for the first time. We shall call this Buddha nature in us the Lotus Sutra. But the Buddha nature does not appear on its own. It appears only when the title of the Lotus Sutra is recited." (Ibid., p. 497)
When we understand this we can be called a person who has begun to understand the Lotus Sutra. With these three aspects or Suchnesses being the beginning, the remaining seven emerge, making all ten aspects, which forms all hundred realms, the thousand suchnesses and the three thousand realms.
These expand into many doctrines which are called the respository of eighty thousand dharmas. They originate with the single dharma of the three Buddha-bodies or three truths. There are no other doctrines apart from the three truths. Because the 100 realms correspond to the truth of the provisional existence; the 1000 suchnesses, to the truth of emptiness; and the 3000 realms, to the truth of the middle way.
Therefore emptiness and provisional existence and the middle way are the three truths. They expand into the many doctrines of the 100 realms, 1000 suchnesses and 3000 realms, all originate from a single doctrine, the three Buddha-bodies or three truths.
The first three aspects (suchnesses) and the three truths of the next seven , are the same as the first three truths "Thus the ultimate equality of the Original and the Last" So the principle within ourselves is but a single thing.
This of course is inconceivable that the beginning and end are ultimately equal. This is what the Buddha teaches us in the sutra which is called "The suchness of their ultimate equality from beginning to end." [hom-matsu ku kyo to].
The three truths are the three Tathagata bodies , which means that we ourselves are at once the Tathagata of Original enlightenment, possessing the three buddha-bodies in one. So when we believe in the Eternal Buddha of the 16th chapter of the Lotus Sutra we believe that our lives are Myohorengekyo and we are the Buddha body. Myohorengekyo forms the substance of the human body inherent and eternally abiding, which again is the Tathagata of original enlightenment. The Buddha ourselves and all living beings are in principle and nature one and without separation.
Some people may ask why we must chant the sutra's title and not just meditate and contemplate it? It would seem the same. T'ien-t'ai refers to "reciting or remaining silent." "Reciting" indicates the sutra. " Remaining silent" indicates contemplation.
T'ien-t'ai writes; "Myohorengekyo is the inner storehouse of the exceeding profundity of the original ground; ... it is what all Tathagatas of the three time periods have obtained." Thus, when we chant Myohorengekyo, the Buddha of original enlightenment will appear within our minds. Our body and minds are like a storehouse, and the character myo, to the seal that opens it. T'ien-t'ai states "It opens the secret innermost storehouse; this is termed myo (wonderful). It demonstrates the correct principles of true and provisional; therefore, it is termed ho (dharma). It indicates the original effect (obtained by the Buddha) in the distant past; for this, ren (lotus) is used as a metaphor. It encompasses (everything) in the perfect path of nonduality; this is illustrated by ge (blossom). The voice does the Buddha's work; this is termed kyo sutra." He also states, " The word myo praises the inconceivable Dharma. Moreover, myo indicates the ten realms, ten suchnesses and all provisional and true teachings." In regard to the Lotus Sutra when we at each moment perceive the purport of threefold contemplation in a single thought-moment, oneself being the Tathagata of original enlightenment is realized and manifested.
If we have a bad dream it seems very real and we may believe it to be reality for that moment. However we are glad to wake up and realize its not reality at all, but only a dream . Awaking from this dream would be similar to awakening to the truth which has always existed within our true self, a Buddha who possesses the three Buddha-bodies in one. Our essential nature is Myoho renge kyo.
As for the essence of Myoho renge kyo: It is said that the eight-petaled lotus flower [myohorengekyo] is the nature of our mind. This being the case, our essential nature is Myoho-renge-kyo therefore, it's not just the name of a sutra but the essence of our own life.
If we can understand and grasp this through faith , we become the Lotus Sutra. The Buddha preached the Lotus Sutra which is the essence of Myohorengekyo and ourselves, so we ourselves are at once the Tathagata of Original Enlightenment three Buddha bodies in one.
This is in perfect accord with the Ceremony in the Air depicted in the mandala that Bodhisattva Jogyo [Nichiren] inscribed, he states: This is not my creation but is the Honzon created by Shakyamuni and other Buddhas in the Stupa of Treasures.
Further he states: Thus, without exception, all Buddhas, Bodhisattvas, great sages, and eight groups of creatures in the two realms (of desire and matter) who were present in the first "Introductory" chapter of the sutra are all seated in the honzon. Illuminated by rays of light emanating from the characters "Namu Myoho Renge Kyo," all have been transformed into Buddhas, whom they originally were. This is the honzon, stated in chapter 2, "Expedients," of the Lotus Sutra as the "true aspect of all existing things."
Miao-le has interpreted it to mean that true reality cannot exist without taking into account all things, and that all existing things necessarily possess ten aspects, which must exist in the ten realms. There must thus, in the ten realms, be seen the physical form of the Buddha and the land where He lives. Miao-le also has said that the profound principle of the reality of all existing things is therefore inherent to the Lotus Sutra." (Nichinyo Gozen Go-henji)
Hence the most important of the religious writings of Northern Buddhism is the Saddharma-Pundarika-Sutra (Japanese:Hokkekyo) or the Lotus of the True Law. Generally referred to in the Orient as the Lotus sutra, it has been described as the most precious jewel among all Buddhist sacred writings.
The astronomical concepts the Buddha reveals throughout the Sutra is staggering when we reflect on the fact that this Sutra was expounded over 3,000 years ago. The concept of major world systems and the measure of time given in relation to our vast universe is incredible to say the least.
For instance in chapter 16 the Eternal Buddha Shakyamuni says " Thus it is , since I became Buddha in a very far distant past, [that my] lifetime is of infinite asamkhyeya kalpas, forever existing and immortal." And in the same chapter. "For instance , suppose there were five,hundred thousand myriad kotis of nayutas of asamkhyeya three-thousand-great-thousandfold worlds: let someone grind them into dust atoms, pass eastward through five hundred thousand myriad kotis of nayutas of asamkhyeya countries, and then drop one of those atoms: suppose he thus proceeded eastward till he had finished those atoms- what do you think, my good sons, is it possible to imagine and calculate all those worlds so as to know their number." This is beyond our own knowledge of reckoning as Maitreya and the others said to the Buddha.
When America was first discoved people thought the world was flat. When Sakyamuni preached the Sutra people thought he attained enlightenment for the first time under the Bodhi tree, which illustrates mans delusions. The truth being the Lotus Sutra and Shakamuni's Enlightenment are eternal spanning past, present, and future. And of course the world is round.
This lends a great deal of credence and wonderment at how this could be, that Shakyamuni could expound such profundity over 3,000 years ago. Which I believe is proof of his eternal life!
This brings up the question on how any Nichiren sect could not follow what the Sutra teaches and what the Daishonin says over and over throughout all his writings. That Shakyamuni is the Eternal Buddha, Nichiren writes: "First, in Japan and all the other countries throught the world, the object of worship should, on all cases, be the Lord Shakyamuni of true Buddhism." (Mw) vol 4, Repaying Debts of Gratitude, pg 271)
Quote after quote Nichiren says this, I could fill this entire news letter easily with various testimonies to this doctrinal fact, but I fear I have already made this letter to long and will spear the readers. I believe this quote is crystal clear!
We accept only the Buddha's and the Daishonin's words and teachings.
Lets look at a few examples. Faith in Kuon-Jitsujo (Eternal life of the Buddha) revealed in the essential section (hommon) of the Lotus Sutra. The three Treasures; The Buddha (Eternal Shakyamuni) The Law Namu-myorengekyo and the Samgha: the community of believers of Shakyamuni, including Nichiren.
The practice of fuju-fuse which is the Principle inherent in all things in heaven and on earth. (Myokakuji community - Unity in minds despite differences in body; itai doshin). This is possible for two reasons.
The Principle, which is fuju-fuse, embodies all the essential doctrines of the Lotus sect; and, the Principle, which is fuju-fuse, is derived from nature, which is, as has been indicated, nothing more than the body of the Eternal Buddha. When one practices fuju-fuse, one follows the way of the natural world and that of the Buddha. (Myokakuj hatto- jojo, in Bandi, p. 747).
All aspects of alms giving, and refusal could be seen as a means of experiencing the Middle Way. Fuju-fuse embodies the teachings of the Lotus sutra ,to practice fuju-fuse is to live the life lived by the Eternal Buddha. Just as the Buddha with endless compassion never tired of saving others, so the devotees of fuju-fuse also never stop practicing alms refusal. Alms refusal also is to preserve the three Jewels the Buddha, Law, and the Samgha.
To omit the Eternal Buddha from our faith is to omit the three Buddha-bodies. These three truths are the three Tathagata bodies , which means that we ourselves are at once the tathagata of Original enlightenment, possessing the three Buddha-bodies in one. Believing in the Eternal Nichiren is no different then Christianity or that of the Pure Land sect Amida worship. It is in complete conflict with the practice of fuju-fuse which is of the most greatest import. (Being of the same mind of the Eternal Buddha i.e. Lotus Sutra, itai doshin).
Lets take a deeper look at fuju-fuse as I believe its relevant in these regards. Nichio's was influence by Confucius in respect to his thinking concerning fuju-fuse. Despite his views and protest against the use of non-buddhist texts, Nichio's thoughts on fuju-fuse shows quite a interest in confucian philosophy. He saw like many others that Confucianism could complement Buddhist studies. "
Those who wish to study the Buddha's teachings should first study the five constants to learn the proper ways of the secular world. This is because the Buddha's teachings is extremely deep and man's knowledge extremely shallow. If one is familiar with the ways of the secular world, it is easier to enter the Buddhist path." Nichiken charges that Nichiren did not specify fuju, Nichio gave the following explanation:
"The past teachers of the dharma were mindful of the priority of the things they taught. Some had to be taught before others, some more forcefully than others. Confucius, for example, was the first to disseminate the way of Ancient Kings. He taught only the Three Bonds [duties of prince, father, and husband] and five constants, and did not specify the receiving and non-receiving of emoluments.... When Mencius appeared and the way prospered.... [Mencius] spoke against unrighteous emolument... Nichiren was like that. Since he was our first teacher he concentrated on correcting the wrong views of the past teachers, establishing the Three Mysteries, and did not specify the receiving or non-receiving of slanderous alms. But this was because receive nothing follows naturally from give nothing." Nichio's relied on confucian examples to support his claims, however they were originally based on Buddhist sources. These were important in the secularizing of Buddhist ideas. These ideas were secondary but important in the fact that it was more acceptable to his devotees. This follows his discussion on regulations (hatto).
Nichio's Myokakuji Regulations begin with this preface:
"The peace and tranquility of the spiritual and secular realms revolve around a pivot which we call "regulation" (hatto). It is the foundation upon which the teaching of the Buddha flourishes. [When regulations] are observed immeasurable happiness surrounds us without our asking; when they are broken a thousand calamities strike us everywhere. We must observe them carefully and diligently. Herein, my disciples, devotees, and I, all united in one mind, solemnly set forth the regulations that shall remain in force for eternity. [In establishing these regulations] we have been given an excellent opportunity to propagate our faith, [knowing that they] contain the mysterious powers that would assure our contentment here and in the next life." (Ibid. P. 747)
Nichio's most important and highest principle of all the regulations is the Buddha's "Principles (ri) which establish righteousness in society. But of all the Buddha's regulations that benifit mankind. The most excellent. According to Nichio, is the one derived from the following passage in the Lotus sutra:
"As has been for the Buddha of the three ages The manner in which they preach the truth so I, too, now Preach a dharma without distinction." Therefore the survival of the Myokakuji community of the Nichiren school, as far as Nichio was concerned, depened on strict adherence to fuju-fuse rules:
"Nichiken says that he took part in the senso-kuyo-e for the survival of our sect... Does he believe that our survival depends on temple structures, buildings, halls? How sad! These do not represent the real body of the Buddha's teaching. Look at all the magnificent structures belonging to the slanderers of other sects. Does this mean that they follow the Correct Teaching? The buildings are like the sheath of a sword, hatto is the sword of wisdom. Even if the sheath is of gold any many jewels, what use is it if the sword is broken?
If Nichiren, Nichio, and others did not practice fuju-fuse as we do today, what would have happened to the Master's teachings? Would it not be diluted and poisoned like the others. If you compromise a little it always leads to more? Just look at Nichiren Shoshu and the Value Creation Society along with other Buddhist sects today.
When people say why can't we except this from that sect, or change a concept, or bend a little on an issue, its frightening to think of what the result might be. Other sects say its the 90's your OK, I'm OK, their OK. The Christians are our brothers and so forth. I believe this kind of attitude is the work of Mara and should not be tolerated. Based on what Nichio said even going into their buildings, temples or having association with other Buddhist sects who have broken the principle of fuju-fuse is slander of the Buddha's teachings and cause for calamities. When the teachings are altered even a bit the effect is distortion that gradually becomes worse and worse until up is down and down is up.
If we care about our children's future and their children's future then we should care deeply about fuju-fuse. What will be left of Nichiren's teachings in the future if we don't protect it now. I believe fuju-fuse is our "Sword" to protect the Three jewels and the Lotus Sutra!
Back to the Lotus Sutra
In The Threefold Lotus Sutra itself we find in the preface great scholars validity of this sutra and their testimony of the declaration of Shakamuni's Eternal life. As there translations all reflect this fact. From such works as that of H. Kern's translation from sanskrit, entitled Saddharma- Punarika, or like that of The Lotus of the True Law, which was published in 1884 volume 21 of Max Muller's monumental Sacred Book of the east series. A English translation of Kumarajiva's great fifth-century translation from sanskrit into Chinese was later made by Bunno Kato.
The lotus Sutra is the culmination of the Buddha's teaching. It consists of 28 chapters begining with chp. 1 Introdoctory where the Buddha finishes the sutra of innumerable meanings and then emits a ray of light from the white curls between his eyebrows, and in that instant eighteen thousand worlds in the east become visible. And than Maitreya Bodhisattva asks Manjusri why does the Buddha display such a wonder as this. "At that time Manjusri spoke to Maitreya Bodhisattva-Mahasattva and all the other leaders:
"All ye good sons! According to my consideration, the Buddha, the World-honored One, is now intending to preach the Great Law, to pour the rain of the great Law, to blow the conch of the great Law, to beat the drum of the great Law, and to expound the meaning of the great Law."
In chapter. # 1 the Buddha is displaying this ray of light or this auspice because he is going to preach this Law Flower Sutra. This chapter is also an introductory to the entire Sutra, the order of it, the origin or scene of the revelation, and the statement of the doctrine of the Sutra.
In the beginning it states the Buddha is staying at the city of Royal Palaces on Mount Grdhrakuta with a great assemblage of great bhikshus, in all twelve thousand: all of them arhats, faultless, free from earthly care, self-developed, emancipated from all bonds of existence, and free in mind and so on. And then the Buddha Introduces them all by Name. In chapter 2 Tactfulness the Buddha is preaching the Law to Sariputra and others. He tells them that the teaching of the three vehicles was an expedient to lead people to the One Great Vehicle.
The Three Vehicles are. Sravaka (learning), Pratyekabuddha (Realization), and Bodhisattva (the Buddha vehicle). Sravaka can enable one to attain arhatship through the awakening of the four noble truths, and Pratyekabuddha through the twelve-linked chain of causation, the vehicle of Bodhisattva, called Mahayana, leading after countless ages of self-sacrifice in saving others and progressive enlightenment to ultimate Buddhahood. Hinayana is also described as having three vehicles or conveying to personal salvation their devotees in ascetic dust and ashes and mental annihilation. Anyway these teaching were expounded in the first forty years of the Buddhas lifetime. The Buddha states in the Lotus Sutra that these teaching were an expedient to lead people to the One Buddha Vehicle. Chp. 11 The Precious Stupa (Threefold Lotus Sutra),
"If one took the great earth, Put it on his toenail, And ascended to the Brahma heaven, That would still not be hard. But after the Buddha's extinction, In the midst of an evil world To read aloud this sutra for but a moment, That indeed will be hard.
Though one, in the final conflagration, Carried a load of dry hay, And entered it unseared, That would still not be hard. But after my extinction, If anyone keeps this sutra And proclaims it but to one man, That indeed will be hard.
If one could keep eighty-four thousand Sections of the Law And the twelve divisions of sutras, Expound them to others, And cause those who heard To gain the six transcendent [powers], Though he had such power as this, That would still not be hard. But after my extinction, if anyone Hears and receives this Sutra And inquires into its meaning, That indeed will be hard.
If one could preach the Law And cause thousands, myriads, kotis, Countless, innumerable beings, As [many as] the sands of the Ganges, To become arhats And perfect the six trancendent[powers], Even to confer such a benefit as this Would still not be hard. But after my extinction, If anyone is able to keep Such a Sutra as this, That will indeed be hard. I, on account of the Buddha-way, In innumerable lands From the beginning till now Have widely preached many sutras; But amongst them all This is the chief, and If anyone is able to keep it, Then he keeps the Buddha's body.
All my good sons! Let him who, after my extinction, Is able to receive and keep, Read and recite this sutra, Now in the presence of the Buddha Announce his own vow! This sutra [so] difficult to keep, If anyone keeps it but a short time, I shall be pleased, And so will all the Buddhas. Such a one as this Will be praised by all the Buddhas; Such a one is brave Such a one is zealous such a one is named law-keeper and dhuta-observer; Speedily shall he attain The supreme Buddha-way."
However, incredible enough even after the Buddha announces this is the chief sutra, and he had not yet revealed the truth because the time was not right, that all the other sutras he preached were only an expedient their are still many monks and lay people who adhere to the sutras the Buddha preached prior to the Lotus Sutra such as the Avatamsaka (Flower Garland) or the Agamas and the Zen meditation. The teachings like that of the Tibetans who worship the historical Shakyamuni buddha interpret the dharma to mean only truth or teaching. They believe the Buddha taught the dharma for contemplation practices or the 10 branches, as Nichiren would say their not even worth mentioning.
These provisional teachings as Nichiren Shonin states in the Rissho Ankoku-Ron, "The Nirvana Sutra also defines the behavior of the evil priests in the Latter Age of the Decadent Dharma; In numerous centuries after My (Buddha's) death, sages with four stages of Hinayana enlightment will all have died, too. After the Age of the True Dharma is over, those, who claim to be monks in the Age of the Imitative Dharma, when the teaching of the Buddha remain only in form, will appear. Pretending to be observing Buddhist precepts, they will read and recite few sutras, while indulging in drinking and eating to nourish their bodies.
No comments:
Post a Comment