KiwiNFLFan wrote: ↑
Thank you for your profound questions of being. Not certain that the following answers are from a Nichiren Shu perspective but it is from the perspective of the Eternal Buddha Shakyamuni's Lotus Sutra and the Supreme Votary of the Lotus Sutra, Nichiren Daishonin.
We can only be assured to be born again as human beings if we chant Namu Myoho renge kyo with faith in the Lotus Sutra (Myoho renge kyo), Shakyamuni Buddha of the Original doctrine (Gohonzon), and Nichiren Daishonin. If we have the same faith as Nichiren we are Bodhisattvas of the Earth and will always manifest in the Saha world preaching the Supreme Law of the Lotus Sutra. As Nichiren teaches:
“In the same volume of the Lotus Sutra, the Buddha says, ‘For the sake of the Buddha way in immeasurable numbers of lands from the beginning until now I have widely preached many sutras, and among them this sutra is foremost.’ This passage means that Shakyamuni Buddha has appeared in countless lands, taking different names, and assuming varying life spans. And it establishes that, among all the sutras he has preached in the various forms in which he manifested himself, the Lotus Sutra holds first place."
The final passage of the most important Chapter of the Lotus Sutra (16) of the reads:
'By what shall I cause the masses of beings (throughout the Three Existences of past, present, and future)
toku nyu mu-jo do
To be able to enter the Supreme Way
soku jo-ju bus-shin
And rapidly attain Buddhahood?'
This refers specifically to Shakyamuni Buddha of the 16th Chapter of the Lotus Sutra and the principle of voluntarily assuming the appropriate karma. Generally, the Bodhisattvas of the Earth (Shakyamuni Buddha's foremost disciples), also choose where and in which circumstances to be reborn, invariably avoiding rebirth in the Lower Four Realms of Hell, Hunger, Animality, and Anger.
"The Buddha replied to the request of his listeners by saying that “the Buddhas wish to open the door of Buddha wisdom to all living beings.”119 The term “all living beings” here refers to Shāriputra, and it also refers to icchantikas, persons of incorrigible disbelief. It also refers to the nine worlds. Thus the Buddha fulfilled his words, “Living beings are numberless. I vow to save them all,”120 when he declares, “At the start I took a vow, hoping to make all persons equal to me, without any distinction between us, and what I long ago hoped for has now been fulfilled.” - The Opening of the Eyes
"When we come to the essential teaching of the Lotus Sutra, then the belief that Shakyamuni first obtained Buddhahood during his present lifetime is demolished, and the effects of the four teachings are likewise demolished. When the effects of the four teachings are demolished, the causes51 of the four teachings are likewise demolished. Thus the cause and effect of the Ten Worlds as expounded in the earlier sutras and the theoretical teaching of the Lotus Sutra are wiped out, and the cause and effect of the Ten Worlds52 in the essential teaching are revealed. This is the doctrine of original cause and original effect. It reveals that the nine worlds are all present in beginningless Buddhahood and that Buddhahood is inherent in the beginningless nine worlds. This is the true mutual possession of the Ten Worlds, the true hundred worlds and thousand factors, the true three thousand realms in a single moment of life." (ibid)
Even animals can escape rebirth in the Animal Realm by encountering the Lotus Sutra:
“.... because on its face you displayed the Seven Characters “Namu Myoho renge kyo”, when the north wind blows the scaly tribe (fish) of the Southern Sea, meeting that wind, will leave the sufferings of the great sea and when the east wind comes the birds and deer of the western mountains, having had that wind touch their bodies, shall escape the Way of the Beasts and they shall be reborn in the Inner Cloister of Tushita. How much more the human beings who have a following joy (zuiki) for that sotoba, touching it to their hands and seeing it with their eyes! Think that it is like the moon’s reflection when the water is clear and the reverberation when they strike the drum that by the merit of that sotoba the departed parents shall also illuminate the Pure Land like the sun and moon of heaven and the person of filial nurture as well as his wife and children shall have a lifespan of a hundred and twenty years in the present world and in the after life shall go to the Pure Land of the Spiritual Mountain (ryozen jodo). Henceforth on subsequent sotobas you should display the Title (Daimoku) of the Hokekyo.” (Nichiren's Nakaoki nyudo goshosoku, STN, v. 2, 1718-1719)
Humans and animals (service dog, for example) too, by virtue of their bodhisattva nature, will be reborn in the Human, God Realm, as an Arhat, Bodhisattva, or even Buddha. Nichiren again, teaches in the Opening of the Eyes:
"The Nirvana Sutra says: 'It is like the case of a poor woman. She has no house to live in and no one to aid or protect her, and in addition she is beset by illness, hunger, and thirst; she wanders through various places, begging for a living. While staying at an inn, she gives birth to a baby, but the master of the inn drives her away. Though the baby has just been born, she takes it up in her arms and sets out, hoping to journey to another land. But along the way, she encounters fierce wind and rain, and she is troubled by cold and bitten by mosquitoes, gadflies, hornets, and poisonous insects. Coming at length to the Ganges River, she clasps her child in her arms and begins to cross it. Although the current is very swift, she will not let go of her child, and in the end both mother and child are drowned. But through the merit that the woman gained by her loving tenderness, she is reborn after her death in the Brahmā heaven.
Manjushrī, if there are good men who wish to defend the correct teaching, they should emulate this poor woman crossing the Ganges who sacrificed her life because of her love for her child. Good man, the bodhisattvas who guard the Law should behave in this way. They should not hesitate to give up their lives. Then, although they do not seek emancipation, emancipation will come of itself, just as the poor woman, though she did not seek to be reborn in the Brahmā heaven, was nevertheless reborn there.'”
The principle, "ending the cycle of birth and death" was taught in the Buddha's earliest sutras. In the Lotus Sutra we see the principle evolves to, "liberating oneself from the sufferings of life and death", or liberating oneself from the lower Nine Worlds.
"When we come to the essential teaching of the Lotus Sutra, then the belief that Shakyamuni first obtained Buddhahood during his present lifetime is demolished, and the effects of the four teachings are likewise demolished. When the effects of the four teachings are demolished, the causes51 of the four teachings are likewise demolished. Thus the cause and effect of the Ten Worlds as expounded in the earlier sutras and the theoretical teaching of the Lotus Sutra are wiped out, and the cause and effect of the Ten Worlds in the essential teaching are revealed. This is the doctrine of original cause and original effect. It reveals that the nine worlds are all present in beginningless Buddhahood and that Buddhahood is inherent in the beginningless nine worlds. This is the true mutual possession of the Ten Worlds, the true hundred worlds and thousand factors, the true three thousand realms in a single moment of life." (ibid)
"The two principles of birth and death are principles that pertain to the dream realm of birth and death, delusions, examples of topsy-turvy thinking. When we employ the waking state of original enlightenment to gain a correct understanding of the nature of our minds, we see that it has no birth that can be called a beginning, so it could never have a death that would be an ending. Is this not what it means to grasp the mind that is removed from birth and death?" - The Unanimous Declaration by the Buddhas
and
Once we realize that ignorance is like dreaming that one is a butterfly, then our distorted thoughts are seen to be like yesterday’s dreams, things lacking in an intrinsic nature or entity, mere delusions. Who would ever put faith in the empty dream of the realm of birth and death and harbor doubts about the Buddha nature, or nirvana, that is eternal and unchanging?" (ibid)
In Japan today, many people claim they have mastered the practice of concentration and insight. But is there anyone who has actually encountered the three obstacles and four devils? The statement “If one falls under their influence, one will be led into the paths of evil” indicates not only the three evil paths but also the worlds of human and heavenly beings, and in general, all of the nine worlds. Therefore, with the exception of the Lotus Sutra, all of the sutras—those of the Flower Garland, Āgama, Correct and Equal, and Wisdom periods, and the Nirvana and Mahāvairochana sutras—will lead people toward the paths of evil. Also, with the exception of the Tendai school, the adherents of the seven other schools28 are in reality wardens of hell who drive others toward the evil paths. Even in the Tendai school are found those who profess faith in the Lotus Sutra, yet actually lead others toward the pre-Lotus Sutra teachings. They, too, are wardens of hell who cause people to fall into the evil paths." - Letter to the Brothers.
Lastly, the Lotus Sutra teaches in Chapter 16:
"I contemplate by means of the Buddha Eye
the sharpness or dullness
of their various faculties of faith and so on
and, in accordance with how they should be saved,
everywhere I preach my name to be different
and my age to be great or little,
and, furthermore, I also manifest myself and say
'I am going to enter Nirvana',
and, furthermore by various types of expedients
preaching the Subtle Dharma
I have been able to cause the mass of beings
to give rise to joyful minds. You good sons.
When the Tathagata sees that the masses of beings
are those who rejoice in the Lesser Dharma,
poor in virtues, heavy with defilement,
for these people I preach
that when I was young I went forth from the household life
and obtained Anuttara-samyak-sambodhi.
But the time since I really attained Buddhahood
is as long ago and distant as that.
It is just in converting the mass of beings by expedients
and causing them to enter the Buddha Way
that I create such a preaching as this. You good sons.
The Sutra Canons which the Tathagata expounds
are all for saving and liberating the mass of beings.
I either preach my own body
or preach the body of another or show my own body
or show the body of another or show my own matter
or show the matter of another. The various words I preach
are all true and not empty. What is the reason?
The Tathagata knows and sees the appearance
of the Three Worlds in accordance with reality:
there is no Birth-and-Death,
whether backsliding or emerging;
likewise there is neither existence in the world
nor extinction; they are not real; they are not void,
they are not thus; they are not different.
It is not as the Three Worlds
see the Three Worlds. In such a matter as this
the Tathagata sees clearly
and is without error.
Mark
Thank you wise master
ReplyDeleteTruly, it makes me uncomfortable to be praised as such. Almost sounds like I am a Wisenheimer. Much better to praise Shakyamuni Buddha Buddha and Nichiren, the Supreme Votary.
ReplyDeleteYour welcome, but all anyone who is literate need do is search the subject(s), copy, and paste and if one has pithy comments, add them.
No sarcasm. You have to know which scholarly study to paste in. You have a deep commitment to truth. I never learned anything from sgi about Nichiren or, the rich spiritual depths of the lotus sutra. It is very sophisticated and sublime. Your humility shows that you are a good teacher, with a true heart. I have been ill lately. I am sorry if I sounded trite. I was not being sarcastic at all. I have been interested in buddhism and, studied it on a very basic level Buddhism for many years.
ReplyDeleteMost lay people are not as smart or committed, as you are. We have to make ends meet. We have to try to survive. We rely on the spiritual guidance, of more scholarly people. Sometimes the sweet notes come through and touch our hearts
Hi! I didn't think for a minute that you were being sarcastic. Even when my wife praises me I always felt uncomfortable. It is my problem not yours. Sorry that you are ill. Hope you have a good doctor. I've been ill for 5 1/2 years but as Nichiren said, "No life could be more fortunate than mine. Lets continue to chant Namu Myoho renge kyo until the last moment. Nichiren teaches that the Lotus Sutra teaches, Hell is the Land of Tranquil Light:
ReplyDelete"Those who embrace the Lotus Sutra, however, can turn all this around. Hell becomes the Land of Tranquil Light; the burning fires of agony become the torch of the wisdom of a Thus Come One of the reward body; the dead person becomes a Thus Come One of the Dharma body; and the fiery inferno, the “room of great pity and compassion”6 where a Thus Come One of the manifested body abides. Moreover, the walking stick becomes the walking stick of the true aspect, or the Mystic Law; the river of three crossings becomes the ocean of “the sufferings of birth and death are nirvana”; and the mountain of death becomes the towering peak of “earthly desires are enlightenment.” Please think of it in this way. Both attaining Buddhahood in one’s present form and “opening the door of Buddha wisdom”7 refer to realizing this and to awakening to it. Devadatta’s changing the Avīchi hell into the blissful Land of Tranquil Light, and the dragon king’s daughter’s attaining Buddhahood without changing her form, were nothing other than this. It is p.458because the Lotus Sutra saves those who oppose it as well as those who follow it. This is the blessing of the single character myō, or mystic.
Bodhisattva Nāgārjuna stated, “[The Lotus Sutra is] like a great physician who can change poison into medicine.”8 The Great Teacher Miao-lo stated, “How can one seek the Land of Eternally Tranquil Light anywhere apart from Buddhagayā? This sahā world does not exist anywhere outside the Land of Eternally Tranquil Light.”9 He also said: “The true aspect invariably manifests in all phenomena, and all phenomena invariably manifest in the ten factors. The ten factors invariably manifest in the Ten Worlds, and the Ten Worlds invariably manifest in life and its environment.”10
The Lotus Sutra reads, “The true aspect of all phenomena [can only be understood and shared between Buddhas. This reality consists of the appearance, nature . . . and] their consistency from beginning to end.”11 The “Life Span” chapter states, “It has been immeasurable, boundless [hundreds, thousands, ten thousands, millions of nayutas of kalpas] since I in fact attained Buddhahood.” In this passage, “I” refers to all beings in the Ten Worlds. Because all beings of the Ten Worlds are inherently Buddhas, they dwell in the pure land. The “Expedient Means” chapter reads, “These phenomena are part of an abiding Law, [and] the characteristics of the world are constantly abiding.” Since it is the way of the world that birth and death are eternally unchanging characteristics of life in the three existences of past, present, and future, there is no need to grieve or to be surprised. The single word “characteristic” represents the eight characteristics, or phases, of the Buddha’s existence. Even these eight phases do not transcend the two words birth and death. To be enlightened in this way is referred to as the attainment of Buddhahood in one’s present form by the votaries of the Lotus Sutra."
Excellent post, very informative...
ReplyDeleteQuestion: For those who want to go beyond the "sitting in the pews" level of the average layperson, and gain authentic knowledge about Nichiren Buddhism and the Lotus Sutra, what resources do you recommend? Of course, the LS can be read online, naturally some translations are better than others (I like the BDK and Bunno Kato translations personally) though one translation that I won't mention seems slanted towards sectarian bias.
With regards to the writings of Nichiren, I'm particularly cautious about "certain" websites due to the possibility of sectarian bias and the inclusion of writings that might not be authentic.
Any suggestions are much appreciated.
I agree regarding the three translations of the Lotus Sutra that you mentioned.
ReplyDeleteAccurately following the teachings is different than originalism or seeking out what the Daishonin had in mind, the interpretation of others, or hearsay. Nichiren was a scriptural Buddhist. What Nichiren actually wrote is that which should be believed and embraced. It is not easy to cull what the Daishonin actually wrote because there are many forgeries in his name. But it is not impossible, as proven by the efforts of various scholars and scholar-priests. By utilizing their methods, we can come to know the truth of the teachings. One method is textual parsimony. What this means is that the writings are weighted. Those actually found in Nichiren's hand are weighted more heavily. Those considered more profound by the majority of priests and scholars, for example, the Five Major Works, are weighted more heavily. Those principles found in the majority of the authenticated works too, are weighted more heavily. The principles in the unauthenticated works are accepted or rejected in light of the Five Major Works and in light of the entire body of authenticated works. Utilizing this method, one can forge strong faith and therefore understanding [because fundamentally, Nichiren's teachings are consistent and non-contradictory]. Also, remembering that Nichiren's teachings evolved. What is taught in the teachings before Tatsunokuchi and Sado, with the exception of Establishing the Correct Teaching for the Peace of the Land, are less important than the teachings after Tatsunokuchi and Sado. Have you read Jacqueline Stone's Some Disputed Writings in the Nichiren's Corpus:
http://www.princeton.edu/~jstone/dissertation.html
and Nichiren's Problematic Works by Sueki Fumihiko:
https://nirc.nanzan-u.ac.jp/nfile/2684
These too might help:
http://markrogow.blogspot.com/2020/05/robin-beck-and-graham-lamont-discuss.html
https://markrogow.blogspot.com/2014/07/top-ten-post-ambiguous-status-of-corpus.html
The SGI’s doctrines and religious worldview derive principally from the Ongi Kuden, the Shoho Jisso Sho [The True Aspect of all Phenomena], the writings of Nichikan Shonin, Josei Toda and Daisaku Ikeda. I have already demonstrated that the Soka Gakkai confuses the general with the specific, that the Ongi Kuden should be read in light of the Lotus Sutra [not the Lotus Sutra in light of the Ongi Kuden], in light of the Five Major Writings of Nichiren Daishonin, and in light of the entire body of writings of Nichiren Daishonin.
Check out also the Journal of Nichiren Buddhist Studies:
https://www.academia.edu/34555426/The_Journal_of_Nichiren_Buddhist_Studies_An_elite_group_in_the_Nichiren_sangha_Hokkesh%C5%AB_and_its_spinoffs
Thank you, your response is very helpful as usual.
ReplyDeleteThank You!
ReplyDelete