"The belief in the Eternal Buddha transcends through time and is commonly associated with Shakyamuni Buddha, but can also refer to both his past and future incarnations. However, no exact definition of the Eternal Buddha is defined in the Lotus Sutra, which was also revealed by Siddhartha Gautama; thereby making open interpretations to various religious groups. Lotus Sutra and tathagatagarbha doctrine: In east-Asian Buddhism, the Buddha of the Lotus Sutra is regarded as the eternal Buddha. "The Tathagata´s Lifespan" chapter (ch 16) of the Lotus Sutra portrays the Buddha as indicating that he became awakened countless aeons ("kalpas") ago. The sutra itself, however, does not directly employ the phrase "eternal Buddha". [citation needed]* In China the Lotus Sutra was associated with the Mahaparinirvana Sutra, which propagates the tathagatagarbha-doctrine, and with the Awakening of Faith. The Mahaparinirvana Sutra presents the Buddha as eternal, and equates him with the Dharmakaya. The Lotus Sutra itself does hardly seem to accept the tathagatagarbha-teachings. According to Paul Williams, this association may be explained by the systematization of the Lotus Sutra teachings by the Tiantai school, using teachings from other schools "to equate the Buddha of the Lotus Sutra with the ultimate truth and to teach a cosmic Buddha." Commenting on the Mahayana Mahaparinirvana Sutra, Guang Xing writes: "One of the main themes of the Mahayana Mahaparinirvana Sutra is that the Buddha is eternal, a theme very much in contrast with the Hinayana idea that the Buddha departed for ever after his final nirvana. The Mahayanists assert the eternity of the Buddha in two ways in the Mahaparinirvana Sutra. They state that the Buddha is the dharmakaya, and hence eternal. Next, they re-interpret the liberation of the Buddha as mahaparinirvana possessing four attributes: eternity, happiness, self and purity. In other words, according to the Mahayanists, the fact that the Buddha abides in the mahaparinirvana means not that he has departed for ever, but that he perpetually abides in intrinsic quiescence. The Buddha abiding in intrinsic quiescence is none other than the dharmakaya [...] This dharmakaya is the real Buddha. It is on this doctrinal foundation that the Mahaparinirvana Sutra declares: "the dharmakaya has [the attributes of] eternity (nitya), happiness (sukha), self (atman) and purity (subha) and is perpetually free from birth, old age, sickness, death and all other sufferings [...] It exists eternally without change."
*The 16th Chapter does, however, employ the connotations of eternity and omnipresence, "all", "other regions" (means everywhere in the past present and future), "forever", "I am always present", "I appear to all living creatures", and "ever"...
"Shakyamuni Buddha attained enlightenment at a time even more distant than gohyaku jintengo." (MW, Vol.2, p.268)
Here are more than a dozen passages from Chapter 16 of the Lotus Sutra which we recite every day:
"But forever here preaching the law."
And:
"I forever remain in this [world]"
And:
"And then I tell all creatures
That I exist forever in this world"
Therefore, once expedients are abandoned:
"I [Shakyamuni] tell all creatures that I [Shakyamuni] exist forever in this world."
"By the power of tactful methods
Revealing [myself] extinct and not extinct"
"[If] in other regions there are beings
Reverent and with faith aspiring
Again I am in their midst"
"other regions" means everywhere, means past present and future and means eternal:
"I behold all living creatures
Sunk in the sea of suffering
Hence I do not reveal myself"
Beholding all living beings means omnipresent.
"Hence I [Shakyamuni] do not reveal myself" (although "I" am always present.)
"Till, when their hearts are longing,
I appear to preach the Law:"
"I therefore appear to all living creatures."
All living creatures include those who have existed since time without beginning, those who now exist, and those who will exist in the infinite future.
"[I am] always on the Divine Vulture Peak
And in every other dwelling place".
This is self explanatory.
"Tranquil is this realm of mine,
Ever filled with heavenly beings,"
Parks, and many palaces
With every kind of gem adorned,
Precious trees full of blossoms and fruit,
where all beings take their pleasure"
Again, "ever" is forever [eternal] and "all" is all throughout the Three Existences. This passage brings up a very important point: Not only the Buddha Shakyamuni who teaches all beings the eternity of life is eternal but so is his land and so are the masses of beings.
''But all who perform virtuous deeds
And are gentle and upright
These all see that I exist."
Again, "all" is all. Those who existed, exist and will exist(from the standpoint of the Truth of Temporary Existence) who perform virtuous deeds and are gentle and upright, these beings see that Shakyamuni always exists. Does that mean that those who don't see the Buddha, those such as Nikken, Ikeda, and yourself, are not virtuous and upright?
"For the Buddha's words are true, not false.
Like the Physician who with clever device,
In order to cure his demented sons,
Though indeed alive, annonces his own death
Yet can not be charged with any falsehood,
I, too, being father of this world,
Who heals all misery and affliction,
For the sake of the perverted people,
Though truly alive, say [I am] extinct;
Who is the father of this Saha world who heals all misery and all affliction? There can not be two fathers. This would have been an opportune time for Shakyamuni to announce a Buddha more original than himself [as the father of the world] but, as we see, the Buddha Shakyamuni, consistent from beginning to end, again announces, "I".
"I, ever knowing all beings"
Again, the words "I", "ever" and "all".
"Expound their every Law"
Buddha Shakyamuni [as He, Nichiren Daishonin, and we state] teaches every Law.
"Ever making this my thought:
How shall I cause all the living
To enter the Way supreme
and speedily accomplish their buddhahood."
**The Eternal Buddha of the Lotus Sutra (specifically) and we who chant Namu Myoho renge kyo (generally) are Three Bodied Tathagatas who share the Dharma Body, Namu Myoho renge kyo (or entity), as well as, the Reward Body (the mind of compassion and wisdom) and the Manifestation Body (The physical body in which we save the living.)
http://www.chinabuddhismencyclopedia.com/en/index.php?title=Buddha_of_beginningless_time
ReplyDeleteEven though I cant support Soka Gakkai and NST I share an understanding with some parts of their concepts as I do whith yours!
"Again, "all" is all. Those who existed, exist and will exist(from the standpoint of the Truth of Temporary Existence) who perform virtuous deeds and are gentle and upright, these beings see that Shakyamuni always exists. Does that mean that those who don't see the Buddha, those such as Nikken, Ikeda, and yourself, are not virtuous and upright?"
Sure the historical Shakyamuni with an Alaya consciousness always exists as we do however the original eternal Shakyamuni Buddha also always exists as the 3 bodied Tathagatta thus come one that the historical Shakyamuni manifested in his life many times throughout the past and no doubt for a very long time in the future!
I didn't come out of Christianity who sees and glorifies the historical Jesus as being one with god for all eternity to swap him for another person such as the historical Shakyamuni Buddha but rather the power from which they became enlightened at the same time having reverance to them at reaching such a high level of cultivation of Bodhistava and Buddhaood as their dominant life condition!
Why do you say, I don't see the Buddha" When I look in the mirror, like the senators and governors who see themselves as president. I see myself as the Buddha.
ReplyDeleteSure the historical Shakyamuni with an Alaya consciousness always exists as we do however the original eternal Shakyamuni Buddha also always exists as the 3 bodied Tathagatta thus come one that the historical Shakyamuni manifested in his life many times throughout the past and no doubt for a very long time in the future!"
ReplyDeleteSo true. We are emanation of the Eternal Buddha, no and upon realizing Supreme and Perfect Enlightenment, if we are to believe Nichiren, we are the Eternal Buddha. still it is very important, I believe to adopt the doctrine of "the general and the specific" in order to develop the sense of gratitude necessary to become the Buddha.
So true. We are emanation of the Eternal Buddha, and upon realizing Supreme and Perfect Enlightenment, if we are to believe Nichiren, we are the Eternal Buddha. Still it is very important, I believe to adopt the doctrine of "the general and the specific" in order to develop the sense of gratitude necessary to become the Buddha.
ReplyDeleteAlso Noel, I believe the Amala consciousness or Namu Myoho renge kyo is the deepest.
Deleteyes with gratitude! "**The Eternal Buddha of the Lotus Sutra (specifically) and we who chant Namu Myoho renge kyo (generally) are Three Bodied Tathagatas who share the Dharma Body, Namu Myoho renge kyo (or entity), as well as, the Reward Body (the mind of compassion and wisdom) and the Manifestation Body (The physical body in which we save the living.)"
DeleteThe 3 bodies or the 3 bodied Tathagatta thus come one comes out of the 3 truths which is the perfect teaching that views the three as an integral whole, each possessing all three within itself that is known as the unification of the three truths.
ReplyDeleteNamu Myoho Renge Kyo or Amala consciousness equals the Reward body thus come one because that's where the spiritual work for attaining Buddhahood happens thus manifesting entity from dharma body and the Buddha body from the manifest body.
The Unanimous Declaration by the Buddhas of the ThreeExistences regarding the Classification of the Teachings and Which Are to
Be Abandoned and Which Upheld:
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. - Nichiren
Namu Myoho Renge Kyo or Amala consciousness equals the Reward body thus come one because that's where the spiritual work for attaining Buddhahood happens thus manifesting entity from dharma body thus come one and the Buddha body thus come on from the manifest body.
ReplyDelete"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. - Nichiren
Amala Consciousness, Namu Myoho Renge Kyo,
Eternal Shakyamuni Buddha,3 bodied Tathagatta thus come one equals Buddhahood
Thank Noel. I stand corrected.
ReplyDeleteBut it is a little confounding because Namu Myoho renge kyo is the Dharma (Law). Not yet ready to change my thinking. Will have to see what Nichiren says.
ReplyDeleteThe Three Truths correspond to the Three Properties of the Buddha's life. Specifically, they are the Three properties of the Buddha and generally,we his children, the Bodhisattvas of the Earth.
ReplyDelete(1) the property of the Law (Jp. hosshin), or the entity of the Buddha’s life, the truth to which the Buddha is enlightened or Namu Myoho renge kyo; This corresponds to the Dharma Body. This also corresponds to the Truth of the Middle Way when we attain Buddhahood.
(2) the property of wisdom (Jp. hoshin), is the spiritual property of the Buddha’s life, which enables the Buddha to perceive the truth (wisdom).This corresponds to the Reward Body. It also corresponds to the Truth of Non-substantiality (when we obtain Buddhahood).
3) the property of action Jp ojin), the appearance or the physical manifestation of the Buddha (or us, when we attain Buddhahood). The Buddha's action, are his compassionate actions to relieve suffering and save people. This property corresponds to temporary existence.
Hosshin.........................The Truth of the Middle, is the entity of the Buddha, the totality of the Buddha who proceeds from time immemorial. It is the Truth of Truths. It completes Nagarjuna's Two Truths.
Hoshin..........................The Truth of Non-substantiality (or the Buddha's mind).
Ojin............................ The Truth of Temporary Existence or the physical and transient manifestation of the Buddha from lifetime to lifetime..
Apparently the Soka Gakkai have buried the three Truths and the Three bodies of the Buddha's life by removing them from their latest Japanese version of the Fundamentals of Buddhism book!
ReplyDeleteThe Doctrine of Three Thousand Realms in a Single Moment of Life
Though the doctrines involved here are many, they come down simply to the three truths. These three truths may be called the Thus Come One of the three bodies, or the ultimate entity of the three virtues. - Nichiren
The head of the fish is rotten (Headquarters)
The Ikedafication of Nichiren Buddhism has been distorted beyond recognition!