*Although I disagree with some things he teaches, for example, the utility of studying the Dhammapada, the utility of seated meditation, and not criticizing Islam, His knowledge of the doctrine of Nichiren is vast:
The four phrases of criticism of the other sects.
Nichiren Shonin didn't criticize their practice or dependent sutras, but their wrong doctrines.
The Jodo Sect will go to hell. They worship only Amitabha Buddha, expedient Buddha, ignoring the Buddha Shakyamuni. And they discard, close, seal and abandon all other sutras except the three Sutras of the Pure Land.
The Zen Sect is made by devils. They insist on the transmission of doctrines without dependence upon sutras. And They meditate on to realize that they are already a Buddha.
The Shingon Sect will ruin the state. They worship Mahavairocana Tathagata (Dainichi) as an idealization of the truth of the universe. Dainichi is the same as Vairocana Buddha. Vairocana Buddha is different name of the eternal Buddha Shakyamuni. But they don't know the truth, and look down on the Buddha Shakyamuni. They are Brahmanism assimilated to Buddhism, which prefers to perform magic charm.
The Ritsu Sect is traitorous. The Ritsu Sect means Ryokan of Gokuraku-ji (temple) who was a priest of the Ritsu. He was very hypocrite, speaking ill of Nichiren shonin. He appealed to the government to suppress Nichiren Shonin.
Difference between other sects of Nichiren
Like Happon-ha such as Hokke shu Honmon Ryu and Honmon Butsuryu Shu, not only Nichiren Sho-shu and SGI, many priests of Nichiren Shu say that the Buddha Sakyamuni written in the Gohonzon is an attendant of Namu Myoho renge kyo. Then they say that the principal image in the center of Gohonzon, five characters of Myoho, is the true Lord Buddha Sakyamuni of Honmon, namely the Tathagata Namu Myoho renge kyo. Rev. Udana Nikki and Rev. Simizu Ryuzan that were leading priests of former Nichiren Shu had been insisting on those wrong doctrines (before uniting with Kempon Hokke-Shu in 1941) but many priests of Nichiren Shu never corrected the above wrong doctrine. They worship Daimoku first of all, not the eternal Buddha Shakyamuni.
This wrong doctrine had arisen because they don't understand the teachings of Nichiren Shonin correctly. First of all, Nichiren Shonin never mentioned a the Tathagata Namu Myoho renge kyo. Nichiren Shonin taught Namu Myoho renge kyo as the world of Buddha in our mind and the scene at Eagle Peak where Buddha Sakyamuni preaches the Lotus Sutra and gives us Daimoku and which emerges by keeping the Daimoku.
In the teachings of Nichiren Shonin; The eternal Buddha Shakyamuni is the principal image as the person. Daimoku, Namu Myoho renge kyo, is the principal image as the dharma. Therefore, Mandara Gohonzon which Daimoku has been written in the center is the principal image of the dharma. Through Mandara Gohonzon as the principal image of the dharma, you will be able to have an audience with the eternal Buddha Shakyamuni and emerge the world of Buddha within your mind. We, Kempon Hokke, should worship the eternal Buddha in the same way Nichiren Shonin did. We, Kempon Hokke, have to correct their mistakes as true disciples of Nichiren Shonin.
You must not forget Nichiren's criticism against other sects worshipping other imaginary Buddhas and depreciating the founder Buddha Sakyamuni. You must not forget Nichiren's criticism against other sects that don't identify the Buddha Shakyamuni who emerged in India with the eternal Buddha Shakyamuni in the Lotus sutra. Nichiren Shonin said in Kaimoku Sho" Those Buddhist schools that do not know of The Life Span of the Buddha chapter in the Lotus sutra are the same as beasts and birds; they do not know the debt they owe to the eternal Buddha."
In Shakumon of the Lotus sutra, the Buddha Shakyamuni preached for people that he practiced the Lotus sutra at the remote past life. But in Honmon, the Buddha Shakyamini revealed that he was the eternal Buddha from the beginning. Therefore, there can not be the time when the eternal Buddha Sakyamuni attained enlightenment.
The true dharma preached in the chapter 16 is the activity of the eternal Buddha Shakyamuni. Daimoku, Myoho renge kyo, is the condensation of it. Therefore, Nichiren shonin says in his Kanjin Honzon-sho, "Shakyamuni Buddha's merit of practicing the bodhisattva way leading to Buddhahood, as well as that of preaching and saving all living beings since His attainment of Buddhahood are altogether contained in the five words of myo, ho, ren, ge and kyo."
Stupid other sects say that "There is the first time when the eternal Buddha Sakyamuni attained enlightenment. The eternal Buddha Shakyamuni also attained enlightenment by worshipping the great dharma, Namu myoho renge kyo. Therefore, Namu myoho renge kyo is the master of the eternal Buddha Shakyamuni." It is a made-up doctrine by other stupid sects. There is no such stupid doctrine in Nichiren's authentic writings. Of course, any other Buddhas attained enlightenment with the true dharma, the Lotus sutra, given by the eternal Buddha Shakyamuni. We also attain enlightenment with the Lotus sutra. It is the same way.
Nichiren shonin says; The Lotus sutra is identical to Shakyamuni Buddha, who would enter Nirvana and never appear in front of those who do not believe in the Lotus sutra but would always appear in front of those who believe in the Lotus sutra as if he were alive in this world even after death.( Shugo Kokka-ron)
In polytheism they worship many deities and in bestowing divine favors they divide their labor. So, They are not able to understand what is the true faith. When they worship one deity, they forget other deities. Although Nichiren shu puts statues or pictures of those such as Hariti or Mahakala on both sides of Gohonzon, Kempon Hokke forbids that kind of altar. Also, Although many priests of Nichiren Shu recite Dharani, saying that they can perform magic of Hariti, Kempo Hokke doesn't. Because magic charm and fortune-telling are improper means of livelihood for monks. Since Nichiren Shu doesn't want to correct their wrong doctrines, a lot of priests are devoting themselves to the fortune-telling and the curse nowadays. So-called Reidan-shi Kai which performs doubtful prayers and divination has become influential in Nichiren-shu at last.
Rissho Kosei-kai is a new religion which established about seventy years ago. They worship the eternal Buddha Shakyamuni, but don't respect the teachings of Nichiren shonin. They criticize the doctrine of Nichiren shonin and revere Niwano Nikkyo as the founder. Therefore, they don't use Gohonzon of Nichiren Shonin.
About Honzon Mondo Sho
Many priests of Nichiren shu that misunderstand Nichiren's doctrine, Nichiren-Shoshu, Happon-ha such as Hokke shu Honmon-ryu and HBS insist stupidly that the Lotus Sutra, Daimoku, is the master of the Buddha Sakyamuni, by using inauthentic writings against the authentic writings such as Kaimoku-sho and Kanjin Honzon-sho.
One of the inauthentic writings, the Honzon Mondo Sho purportedly copied by Nikko, is an example.
In the first sentence of Honzon Mondo-sho, you should pay attention to Nichiren's guidance, "We should regard the daimoku of the Lotus Sutra as the Honzon." and quotes, "where this sutra is expounded,~it is because this sutra contains My perfect body" from Hosshi-hon as a reason. It means, if you set up the Gohonzon, there would be Buddha Sakyamuni surely in there.
Next sentence of Honzon Mondo sho has been changed by Nichiren Shu. Because, Nichiren Shu insists strangely that Buddha Sakyamuni (Accommodative Body) is not the Lord Buddha Shakyamuni of the Lotus Sutra, that Daimoku is the Eternal Lord Buddha Shakyamuni of the Lotus Sutra. NOPPA translated it; The Lotus Sutra Wisdom of Insight Manual by Tripitaka Master Amoghavajra is based on the “Appearance of the Stupa of Treasures” chapter of the Lotus Sutra, and it regards Sakyamuni Buddha and the Buddha of the Many Treasures of the Lotus Sutra as the Honzon. But original sentence is “ it regards the Lord Buddha of the Lotus Sutra as the Honzon.” Please don’t overlook that Nichiren Shonin says “Buddha Sakyamuni is the Lord Buddha of the Lotus Sutra” by way of introduction.
That is to say, “This is because the Lotus Sutra is both father and mother to Sakyamuni Buddha and it is also the true intention of all Buddhas. Sakyamuni Buddha and the Great Sun Buddha and each and every Buddha in the worlds throughout the universe are all born from the Lotus Sutra.” means that Buddha Sakyamuni, the Lord of the Lotus Sutra, would emerge in front of you, if you can regard the Lotus Sutra as the Honzon without regarding the image of Buddha Sakyamuni as the Honzon.
To understand Honzon Mondo Sho, you should also refer to Shijo Kingo-dono Gohenji in 1272 copied by Nikko. It says; "There is a difference between the Buddha Sakyamuni and the characters of the Lotus Sutra, but their mind is the same. Therefore, you should think if you see the characters of the Lotus Sutra, you are able to see the live and well Buddha Sakyamuni."
The one disagreement I have is that Nichiren stated that the eternal Buddha emerged from the life of Shakyamuni Buddha when and only when he preached the Lotus Sutra and even the Shakyamuni Buddha who preached the Agamas is no one to be in awe of:
"When we consider the matter in this light, we can see that Vairochana Buddha seated on the lotus pedestal of the ten directions as described in the Flower Garland Sutra, the little Shakyamuni described in the Āgama sutras, and the provisional Buddhas described in the sutras of the Correct and Equal and the Wisdom periods such as the Golden Light, Amida, and Mahāvairochana sutras are no more than reflections of the Buddha of the “Life Span” chapter. They are like fleeting reflections of the moon that float on the surfaces of various large and small bodies of water. The scholars of the various schools of Buddhism, confused as to [the nature of the Buddhas of] their own school and, more fundamentally, ignorant of [the Buddha of] the “Life Span” chapter of the Lotus Sutra, mistake the reflection in the water for the actual moon, some of them entering the water and trying to grasp it in their hands, others attempting to snare it with a rope. As T’ien-t’ai says, “They know nothing of the moon in the sky, but gaze only at the moon in the pond.” - Opening of the Eyes
The problem with viewing Shakyamuni Buddha of India as the Eternal Buddha is, it is easy to confuse this Buddha of the provisional teachings with the Eternal Buddha and paying devotion to "the little Shakyamuni of the Agamas" or even the Buddha who preached the Flower Garland and the other Mahayana sutras:
"Nevertheless, the schools of Buddhism other than Tendai have gone astray concerning the true object of devotion. The Dharma Analysis Treasury, Establishment of Truth, and Precepts schools take as their object of devotion the Shakyamuni Buddha who eliminated illusions and attained the way by practicing thirty-four kinds of spiritual purification. This is comparable to a situation in which the heir apparent of the supreme ruler of a state mistakenly believes himself to be the son of a commoner. The four schools of Flower Garland, True Word, Three Treatises, and Dharma Characteristics are all Mahayana schools of Buddhism. Among them the Dharma Characteristics and Three Treatises schools honor a Buddha who is comparable to the Buddha of the superior manifested body. This is like the heir of the supreme ruler supposing that his father was a member of the warrior class. The p.258Flower Garland and True Word schools look down upon Shakyamuni Buddha and declare the Buddha Vairochana and the Buddha Mahāvairochana to be their respective objects of devotion. This is like the heir looking down upon his own father, the supreme ruler, and paying honor to one who is of obscure origin simply because that person pretends to be the sovereign who abides by the principles of righteousness. The Pure Land school considers itself to be most closely related to the Buddha Amida, who is an emanation of Shakyamuni, and abandons Shakyamuni himself who is the lord of teachings. The Zen school behaves like a person of low birth who makes much of his small achievements and despises his father and mother. Thus the Zen school looks down upon both the Buddha and the sutras. All of these schools are misled concerning the true object of devotion. They are like the people who lived in the age before the Three Sovereigns of ancient China and did not know who their own fathers were. In that respect, the people of that time were no different from birds and beasts.
The people of these schools who are ignorant of the teachings of the “Life Span” chapter are similarly like beasts. They do not understand to whom they are obligated. Therefore, Miao-lo states: “Among all the teachings of the Buddha’s lifetime, there is no place [other than the ‘Life Span’ chapter] where the true longevity of the Buddha is revealed. A person ought to know how old his father and mother are. If a son does not even know how old his father is, he will also be in doubt as to what lands his father presides over. Though he may be idly praised for his talent and ability, he cannot be counted as a son at all!”
The Great Teacher Miao-lo lived in the T’ien-pao era (742–756) in the latter part of the T’ang dynasty.He made a deep and thorough examination of the Three Treatises, Flower Garland, Dharma Characteristics, True Word, and other schools, and the sutras upon which they are based. Then, he concluded that, if one fails to become acquainted with the Buddha of the “Life Span” chapter, one is no more than a talented animal who does not even know what lands one’s father presides over. “Though he may be idly praised for his talent and ability” refers to men like Fa-tsang and Ch’eng-kuan of the Flower Garland school or the Tripitaka Master Shan-wu-wei of the True Word school. These teachers had talent and ability, yet they were like sons who do not even know their own father." - Opening of the Eyes
"Therefore, when the historical Buddha enters into Parinirvana, the Buddhas of these pure lands pass away, and their pure lands also disappear. But the Saha-World of the Original Buddha is the eternal pure land, free from the three calamities and the four kalpas. In this eternal world the Buddha never disappeared in the past, nor is to appear in the future. All living beings under him are one with him because they have the wisdom of the Buddha in their minds." - The True Object of Worship
Is not here Nichiren making a distinction between the Historical Buddha and the Original Buddha?
Someone asked: illarraza: wasn’t Shakyamuni of India a reincarnation of the Original Eternal Buddha?
I replied, I believe a better word is emanation.
and then:
According to Nichiren, all those who attain Buddhahood through the Lotus Sutra are Three Bodied Tathagatas but not necessarily through reincarnation due to the principle of individuation. I think the principle or paradox, "two but not two and one but not one" succinctly explains the reality. The Buddha described in the Juryo Chapter of the Lotus Sutra and the ancient Buddha that entered the mind and body of Nichiren is the original Buddha. He could be any Bodhisattva, Buddha, or even inanimate object such as an object of worship or writing as a condition for saving the people (bringing the people to Supreme and Perfect Enlightenment. In the Lotus Sutra, the Eternal Buddha of the Juryo Chapter states:
"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."
So, in one sense, yes, the Eternal Buddha manifested as Shakyamuni Buddha when preaching the Lotus Sutra but also as Nichiren and other Supreme Votaries such as Jogyo, Muhengyo, Jogyo, and Anrugyo, and us when we obtain Buddhahood (two but not two, one but not one). The reason "one but not one", I believe, is the gratitude for the Eternal Buddha and Supreme Votaries, particularly Nichiren, for the subjugation of ego necessary for awakening. Listen Descartes, I could be wrong about this but Nichiren's analogy of the moon in the sky and the reflection of the moon in the bodies of water seems rather clear. Either way, that doesn't give the Nichiren Shu and Daisaku Ikeda the right to change Nichiren's Four Dictums and their practice of interfaith.
As long as one doesn't place too much emphasis on the Shakyamuni Buddha who attained Enlightenment for the first time under the Bodhi Tree and only embrace the Shakyamuni Buddha of the Juryo Chapter of the Lotus Sutra, one can't go wrong. In Teaching Practice, and Proof, Nichiren teaches:
"Moreover, when you must reply to the six difficult questions posed in Ryōkan’s appeal, bear in mind, as I have always said, that Nichiren’s disciples cannot accomplish anything if they are cowardly. As you debate the relative superiority and depth of the Lotus Sutra and other sutras, and whether or not they lead to enlightenment, remember that even the Shakyamuni Buddha described in the pre-Lotus Sutra teachings or in the theoretical teaching of the Lotus Sutra is no one to be in awe of; even less so are bodhisattvas at the stage of near-perfect enlightenment. Followers of schools based on the provisional teachings are of still less account. As you debate, bear in mind that because we embrace the Lotus Sutra our position is like that of the great heavenly king Brahmā, and it is not at all wrong to regard those who hold to lesser teachings as our subjects or even as barbarians."
No comments:
Post a Comment