Excerpts from "Lectures Heard and Recorded"
(Onko kikigaki)
[STN 3:2544]
I have here recorded the teacher' s lectures given successively from the nineteenth day of the third month of the third year of Koan [1280] through the twenty eighth day of the fifth month of the third year of the same era.
Recorded by Niko
The Lotus Sutra is the essential Dharma that enables all living beings to attain the Buddha Way. This being the case, the Great Enlightened World-Honored One waited for the proper season to expound it, explaining that [he had not done so earlier] "because the time to preach it had not yet arrived. (l) To illustrate, this was like the cuckoo passing the spring [before singing] and the rooster waiting until dawn to crow. They do so because they await the proper time. Thus the Nirvana Sutra states, "Because he knows the time, he is called the Great Dharma Preacher." (2)
Now is the time to spread the seven characters namu-myo-ho-renge-kyo of the Final Dharma age in order to profit the beings and enable them to gain benefit. Therefore, to mix other practices with this daimoku would be an error. It is the time to hold with one's body the great mandala of this Wonderful Dharma, to contemplate it with one's mind and to chant [its daimoku] with one's mouth. Accordingly, at the head of twenty-eight chapters forming the entire sutra we place the daimoku, forming the title "Namu-Myoho-renge-kyo. 'Introductory.' Chapter One."
Myoho-renge-kyo. "Introductory." Chapter One.
The transmission of Master Hsuan states, "The essence of all the sutras is the five characters myo-ho-ren-ge-kyo. (3) It also states, "One practice is all practices; all are encompassed in this samadhi. The 'samadhi' referred to here indicates the two kinds of practice of the Lotus Sutra: those that have form and those that are formless. According to this principle, the practice of reading and reciting the sutra is the threefold contemplation in a single mind encompassed in a Dharma-container." "All the sutras" in this commentary refers, speaking close at hand, to those of the Flower Ornament, Agama, Extended [vaipulva] and Prajna periods,(5) and speaking more distantly, to all the sutras preached since the time of the Buddha [Victorious through] Great Penetrating [Knowledge].(6) In terms of the origin teaching, apart from the "Fathoming the Lifespan" chapter, everything else is to be reckoned as "all the sutras." "Essence" is interpreted as being like the sun and moon in the sky, a great king on earth, and the spirit and eyes of a person. These [other sutras] are the leaves and branches of Myoho-renge-kyo. "one practice" means that all practices are encompassed by the single practice of the Wonderful Dharma. "Dharma container" means that all dharmas are contained within the five characters of the daimoku. This being the case, all Buddhas of the three time periods and ten directions, Bodhisattva Superior Conduct and the others, the Great Heavenly King Brahma, Indra, the four deva kings, the ten raksasa daughters, Amaterasu Omikami, Great Bodhisattva Hachiman, the deities of the twenty- one Sanno shrines,(7) and in addition, all the gods of Japan, both lesser and greater, protect and guard the practitioner of this sutra. This is clearly explained in the fifth roll of the Lotus Sutra.(8) It is like a shadow and a body, or a sound and its echo. The twenty-eight chapters of the Lotus Sutra are like the shadow and the echo, while the five characters of the daimoku are like the body and the sound.
As for the sound of our chanting the daimoku, there is no place in the worlds of the ten directions where it fails to penetrate. Though our own voice represents only a small sound, when we put it into the great sound of the daimoku and chant it, there is no place in the trichiliocosm where it cannot reach. To illustrate, though [one' s own breath produces only] a small sound, when one blows into a conch shell, it resounds at a distance, and though the sound produced by one's hand is slight, when one strikes a drum, it echoes far. This represents the vital doctrine of the single thought-moment that is three thousand realms. Because this is such an auspicious sutra, how could those who slander it not fall into the hell of incessant suffering? These [slanderers] are evil teachers such as Honen, Kobo And others.
"The lotus blossom" [STN 3:2546]
The lotus blossom represents original cause and original effect. This original cause and original effect are the single thought-moment that is three thousand realms. They are the cause and effect that are originally inherent, not the sort of cause and effect that just now have their beginning. The doctrine of [the Buddha's original attainnent of enlightenment] countless dust-particle kalpas ago (9) reveals this matter. Original cause and original effect are the daimoku, which sows the seed [of Buddhahood]. "Effect" of original effect refers to the attainment of Buddhahood, while "cause" refers to faith and acceptance. When one embraces this sutra, that is the original cause is itself the attainment of Buddhahood, which is called original effect. Concerning the matter essential for Nichiren's disciples and lay supporters, we take original cause, rather than original effect, as our teaching. Without original cause there can be no original effect. "Original cause" indicates the cause for wisdom and represents the stage of verbal identity (myoji-soku). Original effect, being the effect, refers to the stage of ultimate identity (kukyo-soku).
The stage of ultimate identity is another name for the original enlightenment that is the ninth consciousness. (10) The capital city (miyako) that is the original enlightenment of the ninth consciousness is where the practitioner of the Lotus Sutra dwells. The "Supernatural Powers" chapter reads, "Whether on the mountains, in the valleys or on the wide plain....this is the very place of enlightenment." (ll) How can the place where the practitioner of the Lotus Sutra lives not be the place of enlightenment where all Buddhas are born into the world, where they obtain the Way, where they turn the wheel of Dharma and where they enter nirvana?(12)
"Mt. Grdhratuta"(13) [STN 3:2549-50]
Our teacher said (14): Mt. Grdhrakuta is Sacred Vulture Peak. "Sacred" indicates the mental dharmas of all Buddhas of the three time periods. Surely the Buddhas cause their mind to remain on this mountain. "Vulture" is a bird. To the south of this mountain is a forest called sita-vana where the dead are abandoned. The vultures seize and devour these corpses, and they dwell on this mountain. Thus it is called Sacred Vulture Peak.
The meaning here is that the heart of the present [Lotus] sutra is to expound that delusion and awakening are a single essence. "Sacred" lndicates the Lotus Sutra. The "mental dharmas of all Buddhas of the three time periods" corresponds to "awakening." "Vulture" represents the realm of beasts and corresponds to "delusion." The "mountain" indicates the Middle Way that is precisely the Dharma nature and that opens the nonduality of delusion and awakening. "On Mount Grdhrakuta" indicates the inner enlightenment to the nonduality of delusion and awakening, the three truths that are one truth, and the Middle Way, or Emptiness that is the supreme meaning. This being the case, on whatever mountain or plain it may be, the dwelling place of Nichiren's disciples and lay patrons who practice the Lotus Sutra is Sacred Vulture Peak. How then can these practitioners be other than Sakyamuni? The country of Japan is Mt. Grdhrakuta, and Nichiren and his followers are the Tathagata Sakyamuni. In general, the place where one practices the one vehicle of Namu-myoho-renge-kyo, whatever sort of place it may be, is the capital city of Eternally Tranquil Light and also Sacred Vulture Peak.
This Mt. Grdhrakuta is the mountain of the defilements. (15) Buddhas and bodhisattvas represent the fruit of enlightenment. On the mountain of the defilements all Buddhas of the three time periods [of past, present and future] expound the Lotus Sutra. The Buddhas depend on the ground of the Dharma nature; the beings depend on the ground of ignorance. In light of the "Fathoming the Lifespan" chapter, this mountain is interpreted as the originally inherent sacred mountain. The "inherent sacred mountain" is this saha world, and within it, the country of Japan. This is the subtlety of the Buddha's original land (honkokudo-myo), (16) which is precisely the saha world, as taught in the Lotus Sutra. It is the place wherein is established ths great mandala never before known, expounded in the "Fathoming the Lifespan" chapter of the origin teaching. The Yuch'ieh lun states, "In the eastern quarter is a small country. Within it are found only those whose inborn capacity is related to the great vehicle. (17) "Those whose inborn capacity is related to the great vehicle" means [those who are related to] the Lotus Sutra. This means they can attain Buddhahood with the seed of the Lotus Sutra, that is to say, [by chanting] Namu-myoho-renge-kyo. The "small country" indicates Japan.
"When I first sat in the place of enlightenment, gazing at the tree or walking about...." (18) [STN 3:2555-56] In this passage the Lord Sakyamuni refers to the time when he had just attained the Way at the age of thirty. The "tree" in the phrase "gazing at the tree" indicates the twelvefold chain of dependent co-production. What he is saying here is that he contemplated the twelvefold chain of dependent co-production and walked about. The twelvefold chain of dependent co-production is another term for the dharma-realm. It is also another name for the Lotus Sutra. The reason is that a tree produces branches, leaves, flowers and fruit. These correspond to the four aspects of birth, stability, change and destruction. The Great Enlightened World Honored-One contemplated [how the beings undergo] transmigration by the twelvefold chain of dependent co-production, and walked about.
Now it is just the same in the Final Dharma Age as well. Nichiren contemplated how all living beinga undergo transmigration by their slander of the Lotus Sutra and walked about the country of Japan spreading Namu-myoho-renge-kyo. The practitioners of the Lotus Sutra are all people who "sit in the place of enlightenment."
"Now I rejoice and am without fear." (19) [STN 3:25563
Our teacher said: In this passage of the sutra, [Shakyamuni] says that because he had finished expounding the provisional teachings and the time had arrived when he could preach the Lotus Sutra, he rejoiced and had no fear: The reason was, during the period before he preached the Lotus Sutra, he feared for all living beings. Thinking, "If I should be unable to preach the Lotus Sutra, it will all have been in vain," he feared deeply--that is what this passage suggests. But now there was nothing to be afraid of, for the time had arrived, and, in preaching, he rejoiced to be without fear.
Now it is the same with Nichiren and his followers. Until the age of thirty-two, I, Nichiren, was afraid, [thinking,] "What if I am unable to disseminate this Namu-myoho-renge-kyo?" But now there is no fear about this. Since now, in the Final Dharma age, I have already spread the five characters "myo-ho-ren-ge-kyo" throughout Japan, I have no fear. And in the end, it is certain that they shall be widely declared and spread throughout all of Jambudvipa.
"Owning many fields and houses" (20) [STN 3:2559-60]
Our teacher said: "Fields and houses" refer to the great man's wealth. In the final analysis, "fields" indieate life, and "houses," the body. Ch an five of the Wen-ch interprets "fields and houses" as bodily life. (21) Fields produce rice, and rice sustains life. A house shelters the body; it is a dwelllng. There is no wealth, apart from making one's body and one's life secure and peaceful.
Interpreted in terms of doctrine, "fields" correspond to meditation and "houses" to wisdom. Meditation is like the earth of the fields. Wisdom is like all dharmas. All dharmas arise fron the earth of the field that is our one mind. As indicated by the [passage of] commentary, "This is to be understood as the heart of the entire Lotus Sutra," the entirety of the Lotus Sutra preached over eight years opens the one mind [to reveal it] as the three thousand realms. The meaning here is that because "fields" represent meditation, they correspond to the virtue of the Wonderful ("myo"), and because "houses" represent wisdom, they correspond to the virtue of the Dharma ("ho"). [Fields and houses] also represent the origin("honmon") and trace ("shakumon') teachings, and also "calming" and "insight" ("shikan").
With the "fields and houses" that are the origin and trace teachings, the Lord Sakyamuni aids all living beings.
"Fields and houses" [also] indicate the body and mind of us, living beings. When we encounter the Lotus Sutra and chant Namu-myoho-renge-kyo, we experience that the worldly passions are precisely enlightenment and that birth and death are precisely nirvana. Are we not then the wealthy man owning many fields and houses? "Owning many" indicates the mental functions with which the mind is endowed, and also the activity which the body possesses. And this being the case, the phrase "owning many fieldsand houses" indicates the doctrine of the one mind that is the three thousand realms. The reason is that the one mind corresponds to meditation, and the three thousand realms, to wisdom. As the commentary has already stated, "Fields and houses" are separate metaphors. Fields nourish life and symbolize meditation conducing to wisdom. A house lodges the body and symbolizes the true object [of meditation] becoming a "support for knowledge". (23) This commentary is perfectly clear. "Fields and houses" represents bodi1y life. Bodi1y life is precisely Namu-myoho-renge-kyo. So, is one who embraces this daimoku not the great man owning many fields and houses? Now in the Final Dharma age, Nichiren and his followers are the subject of the phrase "owning many fields and houses". They are the practitioners who practice in accord with [the sutra's] teaching.
"Mounting this jeweled vehicle, they directly arrive at the place of enlightenment."(24) [STN3:2563-64]
Our teacher said: "This sutra passage clarifies that the worldly passions of us living beings are precisely enlightenment and that our birth and death are precisely nirvana. As for the reason, chuan (fascicle) five of the Wen-chu reads, "Because the cause does not change, one 'directly arrives.'" (25) This [passage of] commentary is saying in essence that the heart of the pre-Lotus Sutra teachings is to abandon the worldly passions and loath birth and death, seeking enlightenment and nirvana apart from them; but the intent of the Lotus Sutra is that the worldly passions are precisely enlightenment and that birth and death are precisely nirvana. "Directly" and " precisely" here have the same meaning. You should realize
that the dwelling place of Nichiren and his followers who chant Namu-myo-ho-renge-kyo is precisely the Land of Tranquil Light. Thus, mounting this jeweled vehicle, in no time at all we directly arrive at the stage of the ultimate fruit of wondrous awakening ("myogaku"). This is called "directly arriving at the place of enlightenment." The words "directly arrive" mean that one herein fulfills the forty-two stages. (26)
This single word "directly" means that hell is precisely [the Land of] Tranquil Light, that (the realm of] hungry ghosts is precisely the Land of Tranquil Light. The dwelling of one who practices the Lotus Sutra, whether in the mountains, the valleys or the wide plains, is [the place indicated by] "directly arriving at the place of enlightenment."
"The place of enlightenment" is the ultimate Land of Tranquil Light. Therefore, "mounting" (jo) of "mounting the jeweled vehicle" refers to the practitioners of the Lotus Sutra. (27) In terms of this ["Parable"] chapter, it refers to the four great voice-hearers ("shravakas") of intermediate capacity. (28) In general, it refers to all living beings. Now in the Final Dharma age, it indicates Nichiren and his followers. The "vehicle" (jo) in the phrase "jeweled vehicle" is the great white ox cart, which is Myoho-renge-kyo. Thus "mounting" indicates those who ride, and "vehicle", that which is ridden. The jeweled vehicle is the lotus blossom. Sakyamuni, Many Jewels (Taho) and all the other Buddhas mount this jeweled vehicle. This is expounded again in the "Devadatta" chapter, where it says, "If they are [born in] the presence of a Buddha, they will be born by transformation on a lotus blossom." (29) The two Buddhas Sakyamuni and Many Jewels are our own mind. To express the attainment of Buddhahood on encountering the Lotus Sutra that is one's own mind, the two Buddhas, Sakyamuni and Many Jewels, sit side by side, manifesting [the reality of] "mounting the jeweled vehicle, they directly arrive at the place of enlightenment." (30) This vehicle is a cart: the cart indicates the lotus blossom. The Wonderful Dharma (myoho) that precedes the lotus blossom (renge) [in the sutra's title] indicates our birth and death, and also the two Buddhas. "Arrive" in the phrase "directly arrive" is not the arriving entailed in [goingl from here to there. "Arrive" means that the dwelling place [of the believer in the Lotus] is precisely [the Land of] Tranquil Light.
The jewels of this jeweled vehicle are the seven precious substances which adorn the great cart. The seven jewels are precisely the seven orifices in one's head, and these seven orifices are precisely the [seven characters] na-mu-myo-ho-ren-ge-kyo, the essential Dharma for the Final Dharma Age. For us, living beings, the five characters of the daimoku wi11 become a boat at the river of the three crossings (31); they will remove the cold in the crimson-lotus hell. (32) In the hell of burning heat, they wi11 become a cool breeze, and on the mountains of death, they will become lotus blossoms. When we are thirsty, they will become water, and when we are hungry, they will become food. When we are naked, they will become a robe. They will become a wife, a child, retainers, a clan--benefitting all living beings by conferring their inexhaustible responsive workings. This is the meaning of "directly arriving at the place of enlightenment." Accordingly, the fact that one dwells nowhere else but in the Land of
Tranquil Light is called "directly arriving at the place of enlightenment." You sbould fix your mind on the word "directly" and ponder it.
"[They will be] secure and peaceful in their present life and will later be born in a good place." (33) [STN 3:2566-67]
Our teacher said: Hearing the Sutra of the Lotus Blossom of the Wonderful Dharma is called "security and peace in the present life" and also "later birth in a good place." [This passage] is immediately preceded by the words, "Having heard this Dharma." "Heard" indicates the ordinary worldling at the stage of verbal identity. In hearing the Wonderful Dharma, one hears that one attains Buddhahood in this very body. This is the meaning of the passage, "One who can hold [this sutra] thereby holds the Buddha's body." (34) Because one hears, one holds, and therefore the three kinds of powerful enemies (35) arise; their coming fulfills this passage's prediction of "security and peace in this life." There can then be no doubt that one is a practitioner of the Lotus Sutra, [for] we read in the sutra that a practitioner of the Lotus Sutra will encounter such grave persecutions. And by encountering grave persecutions, one's attainment of Buddhahood--indicated by "later be born in a good place"--is assured. So how can one not feel secure and peaceful in the present? "Later birth in a good place" is clearly expounded in the "Devadatta" chapter. (36)
In the final analysis, "security and peace in the present life" means that those who believe in the Lotus Sutra shall escape the sufferings of the three evil paths (37) and the eight difficulties, (38) and all of them, whether good or evil, high or low, shall attain the fruit of Buddhahood equally with the Lord Sakyamuni, manifesting themselves as the Tathagata of original enlightenment. Because the medicinal plants of Myo-ho-renge-kyo are one's own essence, one is "secure and peaceful in the present life." (39) To open (40) [this reality] is "later birth in a good place." Myo- ho-renge-kyo is the medicinal plant of the Wonderful Dharma. The meaning here is that "security in the present life" indicates the physical dharmas, and "later birth in a good place," the mental dharmas. When one awakens to the body and mind of all [living beings of the] ten realms being the Wonderful Dharma, that is "security and peace in the present life." To propagate the Lotus Sutra is [also] called "security and peace in the present life and later birth in a good place."
"Roots, stalks, branches and leaves" (41) [STN 3:2569]
Our teacher said: This passage is interpreted in the commentary as indicating faith, precepts, meditation and wisdom. (42) The meaning of this interpretation is that grasses and trees grow by putting out roots, stalks, branches and leaves. It is the same with Buddhist practice. That is, we living beings having faith in the Lotus Sutra is like putting down roots. Based on the essence of the precepts expressed in the words of the Lotus Sutra, "He is called one who keeps the precepts," (43) [acting] in accord with the passage, "Honestly discarding expedient devices, I will preach only the unexcelled Way," (44) is what is meant by [keeping the] "precepts." Cultivating the Lotus samadhi in acordance with the text of the Lotus Sutra is what is meant by "meditation." Chanting the daimoku is "wisdom."
[Again,] that the dharma-realm in all its aspects passes through birth, stability, change and destruction corresponds to "faith." The inherent position of each [dharma] corresponds to "precepts." This [inherent
position] never changing throughout the three time periods corresponds to "meditation." Each manifesting its own virtue and significance corresponds to "wisdom." This is precisely the roots, stalks, branches and leaves possessed equally by the dharma-realm. This is precisely the behavior of the true aspect of suchness. The three studies of precepts, meditation and wisdom are Myo-ho-renge-kyo. To have faith in this is the root. The commentary states, "That which transmits the three studies simultaneously is called the Wonderful Dharma." (45)
"Roots, stalks, branches and leaves" [STN 3:2569-70] Our teacher said: This refers to our person. "Roots" are the mental dharmas. "Stalk" refers to [our body] from head to foot. "Branches" are our arem and legs. "Leaves" are the hairs [of our body]. These four [aspects of ourselves] are expounded [in the sutra] as "roots, stalks, branches and leaves." Of all the three thousand aspects of the dharma-realm, there is none that does not possess these four. They are precisely the essence of faith, precepts, meditation and wisdom, and the essence of Namu-myo-ho-renge-kyo, the single principle that is the true aspect. Those who do not believe in the Lotus Sutra possess roots, stalks, branches and leaves, but they do not grow. They are "parched beings." (46)
"The Dharma rain that is sent down equally"(47) [STN 3:2570-71]
Our teacher said: "Equally" means evenly and pervasively. [The Tathagata,] not begrudging the rain of the Wonderful Dharma, sends it down equally on good persons and evil persons, those of the two vehicles, icchantikas, those of correct views and those of wrong views. When we read this passage as "sends down the Dharma rain," it means that the Great Enlightened World Honored One sends it down. But when we read it as "the Dharma rain falls," since this is from the outset the equal Dharma rain of the true aspect, it is rain that constantly abides and is originally inherent; therefore it does not just now start to fall. The true aspect of the dharmas is likened in [Chih-i' s commentary on] the "Parable" chapter to the moon and wind. (48) The Great Teacher Miao-lo says, "What is hidden, and what revealed?" (49) The Dharma rain of the true aspect transcends the three time periods; there is no being hidden or revealed. As for the word "to" ["equal" or "equally"]: When we read it as "equally", it refers to the impartial compassion of the Tathagata Sakyamuni. When we read it as "equal," it refers to the impartial great wisdom that is Myoho-renge-kyo. "Equally sends down the Dharma rain" indicates the one who propagates, while "the equal Dharma rain falls" refers to the Dharma that is to be propagated. "Dharma" means the dharmas of the ten realms, and "rain" is the conduct represented by the words and speech, sounds and voices of the [beings of the] ten realms. As for "falls", all the spontaneously expressed sounds and voices of [everything from] hell's fiercely burning flames up to the conduct of the Buddha realm are expounded as "the Dharma rain falls equally." The Dharma essence of the equally falling Dharma rain is Namu-myoho-renge-kyo.
Now in the Final Dharma age, the daimoku propagated by Nichiren and his followers is the Dharma essence of "the equally falling Dharma rain." This Dharma rain falls simultaneously on hell-dwellers, hungry ghosts, beasts, and all others. The Dharma rain transferred [to the bodhisattvas who emerged from the earth] for the sake of all living beings in Japan is the five characters of the daimoku. It is the object of worship and Namu-myoho-renge-kyo that Nichiren has established. In the "Skilful Means" chapter, this is expressed as "ultimately equal from beginning to end," (50) and in the "Parable" chapter, as " [he gives to each child] equally a great cart." (51) This word "equal" is repeated [throughout the sutra]. It also says, "[desiring to make all beings] equal to me, without difference." (52) This word "equal" has the same meaning as "So it is, so it is!" in the "Jeweled Stupa" chapter. (53) In the final analysis, "equal" means Namu-myo- ho-renge-kyo. To "send down the Dharma rain" indicates the words of acceptance [in response to the question]: "From the time of your present body until you obtain the body of a Buddha, will you uphold [the Lotus Sutra], or not?" (54)
"The Dharma rain that falls equally" (55) [STN 3:2571]
Our teacher said: This time the Dharma rain--the true aspect that is the Wonderful Dharma--fills with the merit of the Wonderful Dharma the three thousand aspects of the ten realms, from hell at the bottom to the heaven where there is neither thought nor no thought (56) at the top, horizontally throughout the ten directions and vertically throughout the three time periods. This is called "equally." "Falls" means that the body and mind of all living beings "falls" as Myo-ho-renge-kyo, constantly abiding throughout the three time periods.
In another sense, the rain of the Wonderful Dharma is the Dharma essence of the fundamental Dharma that is the ninth consciousness. Because a Buddha appeared and spoke forth this Wonderful Dharma, one says, "Sends down the Dharma rain." "Sending down" implies fallinq from high to low. Thus it indicates proceeding from effect to cause. [When this passage is interpreted] in terms of the Buddha, the Dharma rain is sent down from the tenth realm, that of Buddhahood or "effect", to the nine realms. [when it is interpreted] in terms of the essence of the Dharma, those on whom the rain falls and he who sends it down are both the single principle of true suchness. In terms of the divisions of consciousness, it falls [from the ninth] to the [other] eight consciousnesses. This being the case, Nichiren and his followers sending down Namu-myoho-renge-kyo upon the heads of all beings in Japan is called "sending down the Dharma rain."
"Untainted by worldly dharmas, like the lotus blossom in the water, they emerge from out of the earth" (57) [STN 3:2578] . Our teacher said:
"[Untainted by] worldly dharmas" means utterly uncorrupted by greedy desire, etc. To illustrate, though the lotus blossom grows in the water, , it is not sustained by the mud. This lotus blossom is a symbol for the bodhisattvas who emerged from out of the earth. "Earth" means the great earth that is the Dharma nature. The meaning here is that practitioners of the Lotus Sutra are like the lotus not being stained by the muddy water. They simply make the spread of the sole great matter, Namu-myo-ho-renge-kyo, their basis. " [Untainted by] worldly dharmas" means that even if one should be granted fiefs and official rank by the ruler of the nation and his great ministers, one does not become corrupted by it. Not accepting offerings from those who slander the Dharma is [also] called "untainted by worldly dharmas." The lotus will not grow apart from the water. The water indicates Namu-myo-ho- renge-kyo. The Buddha's original disciples (58) are like the lotus blossom. They are bodhisattvas who, since the remotest past, have upheld the original teaching. This is the meaning of the "lotus blossom in the water." Again, the water indicates our faith as practitioners. The lotus blossom is the Wonderful Dharma of original cause and original effect. In the water of faith, the lotus blossom of the Wonderful Dharma grows. "Earth" indicates the mind-ground of us ordinary beings. To "emerge from out of" means that at the time when [this teaching] is spread far and wide, all living beings throughout Jambudvipa will become practitioners of the Lotus Sutra.
"The pre-Lotus Sutra teachings are like lands of rubble" [STN 3:25861 Our teacher said: [Chuan= fascicle] three of the Lotus Sutra reads, "It is as though they came from a land where hunger prevails and at once encountered a great king's feast." ( 59) Chuan (= fascicle) six reads, "This my land is secure and at peace, constantly filled with gods and humans....My pure land is indestructible." (60) The intent of these passages from both chapters is that the pre-Lotus Sutra teachings are like a land where one must journey through rubble. To mistakenly think that such a place is one's own country or the capital city comes about because of delusion. Because the beings had all dwelt in such a country for forty-two years, (61) they thought it was their original land. Our true country is the Lotus Sutra . Thus the chapter on "Belief and Understanding" states, "By chance he returned to his own country." (62) The place where one has received the seed of Buddhahood in the remotest past is variously called one's own country, the Pure Land, or the great king's feast. The mind-ground that receives the seed of Buddhahood is precisely the "country" of accepting, holding, believing and understanding.
"Nichiren's disciples must not be cowards" [STN 3:258788]
Our teacher said: This means that, in time of debate, one should not heed even Sakyamuni of the provisional teachings or of the trace teaching [of the Lotus Sutra]. If one is a coward, he will start to think, "Am I really not to heed even Sakyamuni?" But if one should not heed even Sakyamuni, then how could one heed bodhisattvas from the stage of virtual enlightenment on down? Even less could one heed those who slander the Dharma! Sending forth the great voice of Namu-myo- ho-renge-kyo, one should counter the various sutras and sects. This is the meaninq of the [sutra] passage, "Skilful in answering difficult questions, their hearts were without fear." (63)
"Among practitioners of the Lotus SAtra, there are those like water and those like fire." [STN 3:2588-89]
Among those who have faith in this sutra, there are differences [like those] of fire and water. Practitioners like fire are many, whi1e those like water are few. "Like fire" means that when they hear the teaching of this sutra, [their faith] flares up like a flame. Although they believe, thinking [the teaching] most noble and superior, their faith is soon extinguished. At the time, theirs seems like remarkable faith, but the lamp of such belief easily goes out. As for the practitioners who are like water, water flows day and night without retreating, never ceasing even in the slightest. One who believes in the Lotus Sutra in this way is called a practitioner like water.
"A woman, "myo" and Sakyamuni are one essence" [STN 3:2589]
Our teacher said: A woman gives birth to a child. The child she has borne will in turn bear another child. In this way, through many repetitions, countless children will be born. Among them there will be good children, wicked children, children who are upright and handsome, and ugly children. There will be children of short stature and others who are tall, as well as male children and female children.
The meaning here is that, from the single character "myo", all dharmas are produced, from hell, the realm of hungry ghosts, and all the way up to the Buddha realm. There are provisional teachings and true teachings: there is good and there is evil. [The character "myo"] gives birth to all the dharmas.
Again, from the body of the single Buddha Sakyamuni, all Buddhas and bodhisattvas are produced. Amida, Yakushi, Dainichi and the others are all like the ten thousand reflections on the ten thousand bodies of water of the single moon that is Sakyamuni. This being the case, there is no dissimilarity whatsoever between a woman, "myo" and Sakyamuni. The Great Teacher Miao-lo [Chan-jan] states, "Myo is precisely the three thousand realms, and the three thousand realms are precisely "ho"." (64) This is the meaning of the passage from the "Devadatta" chapter, "There was a single precious jewel, whose value was equal to the trichiliocosm." (65)
"Arrive without differing thoughts at the Pure Land of Vulture Peak" [STN 3:2590]
Our teacher said: "Differing thoughts" indicates disbelief. When thoughts of disbelief arise in our mind, we should at once dwell in the mind of faith. The point is that one should not make the mind of disbelief one's teacher, but rather, take the mind of faith as one' s teacher. With a pure mind and believing reverence, one should cultivate the practice of the Lotus Satra. Thus in the phrase " is able to uphold this sutra" or "is able to preach this sutra," the Buddha stressed the words: "is able to." Herein lies Vulture Peak. That is the meaning of the passage, "The four kinds of lands (66) exist in the single thought-moment; all are [the Land of] Eternally Tranquil Light."
"The transfer document for the last age" [STS 3:25941]
Our teacher said: "Last age" means the fifth five hundred years that begin the Final Dharma age. The "transfer document" is Namu-myoho-renge-kyo, a document that is handed down as proof of inheritance. There are two meanings in this transfer. One is the designation of successorship; the other is the bestowal of wealth. The designation of successorship means that Sakyamuni named as his heirs the practitioners of the Lotus Sutra. The passage of proof states, "[..desiring to make all beings] equal to me, without difference." (67) As for the transfer of wea1th, Sakyamuni also passed on to the practitioners of the Lotus Sutra his wisdom and the virtues he had obtained by observing the precepts. The passage of proof states, "We have obtained for ourselves the supreme jewel cluster without seeking it." (68) Thus the five characters of the daimoku constitute a transfer document.
Annotations, by numbers, to "Lectures Heard and Recorded":
(Abbreviations used in annotations are:
Chi= Fa-huan wen-chu chi
Chih-kuan= Moho Chih-kuan
Hsuan-i= Maio-fa lien hua ching hsuan-i
Lotus= Maio-fa lien hua ching (Lotus Sutra)
Shih-ch'ien= Fa hua Hsuan-i shih-ch'ien
STN= Showa Teihon Nichiren Shonin ibun (Showa Period standard edition of
the works of Nichiren Shonin)
T=Taisho Shinshu daizokyo
Wen-chu= Miao-fa lien hua ching wen-chu
1. Lotus, p'in (Chapter)2, T 262.9:8a4.
2. Not yet located.
3. "Shuzen-ji soden shichu," DDZ 5: 75. The "Onko kikigaki" actually says
"the transmission of the profound purport" ("genshiden"), but Asai Endo
("Onko kikigaki ko," p. 24) suggests that this is a transcription error
for "the transmission of Master Hsuan" (Jpn. "genshiden", written with
different characters). The "Shuzen-ji soden shichu" has "the transmission
of Master Hsuan." Hsuan is Hsuan-lang, the fifth patriarch of the Chinese
T'ien-t'ai school.
4. Ibid.
5. That is, the first four of the five periods into which the T'ien-t'ai
classification system divides the Buddha's teachings. All the pre-Lotus
Sutra teachings.
6. Mahabhijnajnanabhibhu (Jpn. Daitsuchisho), a Buddha said to have
preached the Lotus Satra many dust-particle kalpas ago, referred to in
p'in (chapter) seven of the Lotus.
7. General term for the deities enshrined at the great Hiei shrine in
Otsu. They are regarded as protectors of Mt. Hiei and of the Lotus Sutra.
8. Possibly a reference to the passage in p'in (chapter) 14, "By day and
night, for the Dharma's sake, all gods shall constantly protect him [one
who preaches the Lotus]" T 262-9:38c17-18).
9. The technical term, "gohyaku jintengo"represents the period of time
indicated by the following passage from p'in (chapter) 16, "Fathoming the
Lifespan of the Tathagata", : "Suppose there were a person who takes 500
(gohyaku) thousand myriads of millions of nayutas of asamkheyas of
trichiliocosmic world systems and reduces them to dust particles. He
proceeds eastward, and when he has passed 500 thousand myriads of millions
of nayutas of asamkheyas fo worlds, he drops one dust particle. He
continues eastward in this way, until he has exhausted all the dust
particles... If all these worlds [that he has passed[, both those where he
dropped a dust particle and those where he did not, were completely
reduced to dust, and each dust particle ("jin") represented ("den") on
kalpa ("go"), the time that has passed since I [Sakyamuni] attained
Buddhahood would surpass even this". (T 262.9:42b13-25)
10. The fundamental pure consciousness (amala-vijnana), free of karmic
accretions, which is identified with inherent enlightenment.
11. T 262.9:52a24-26.
12. A reference to the same passage quoted above. "Be it known that this
is the very place of enlightenment; that the Buddhas have here attained
anuttara-sanmyak-sambodhi; that the Buddhas have here turned the wheel of
Dharma; that the Buddhas have here attained "parinirvana (T
262.9:52a26-27).
13. Mt. Grdhrakuta (Vulture Peak) in the city of Rajagrha in Magadha is
where Sakyamuni is said to have preached the Lotus Sutra.
14. "Ose ni iwaku", means "according to his [Nichiren's] honorable words."
15. The phrase "mountains of the defilements" occurs in Hung-chueh 1-2 ,
T 1912.46:157blO.
16. One of ten interpretations of the word "Myo" (subtle or wondrous), the
first character of the sutra's title, with respect to the origin teaching.
See Hsuan-i 7a, T 1716.33:765b8-13, 767all-bl4.
17. This passage dons not appear in the Yu-ch'ieh lun (Yogacarabhumi).
However, Annen, in the opening passage of his "Fuzu ju bosatsukai
koshaku", gives this as a quotation from "Bodhisattva Maitreya" (T
2381.74:a6-7). A connection was probably drawn from this to the historical
Maitreya, to whom the "Yu-ch'ieh lun" is sometimes attributed.
18. T 262.9:9c4.
19. T 262.9:10al8.
20. T 262.9:12bl4. This refers to the property owned by the great man in
the parable of the three carts and the burning house.
21. "Fields nourish life and symbolize meditation conducing to wisdom." T
1718 .34:66c22-23.
22. Not yet identified
23. T 1718.34: 66c22-23
24. T 262.9:15al3-14.
25. Not yet located.
26. According to the T'ien-t'ai system, bodhisattva practice consists of
fifty-two stages. However, since the first ten stages are the stages of
faith, the implication here may be that the entire path is completed in
the moment of faith.
27. In the Chinese text of the sutra, the words "mounting" and "vehicle"
in the phrase "mounting the jeweled vehicle" are written with the same
character. The Onko kikigaki now proceeds to explain the difference
between the two.
28. The disciples Subhuti, Mahakatyayana, Maudgalyayana and Mahakasyapa.
They grasp the teaching of the one vehicle on hearing the Buddhu relate
the parable of the burning house, and express their understanding in the
next chapter, "Belief and Understanding."
29. T 262.9:35al8.
30. This passage may be a reference to Nichiren's mandala, which depicts
the two Buddhas seated side by side in the midst of the assembly.
31. A river that the dead are said to cross on the seventh day after their
decease. One must cross it at one of three fords where the current is
slow, medium or swift, depending on the amount of evil karma one has
accumulated.
32. The seventh and eighth , respectively , of eight cold hells said to
lie beneath the ground of Jambudvipa to the side of the eight hot hells.
The hells of the crimson lotus (Padma) and the great crimson lotus
(Mahapadma) are so named because the intense cold of these hells causes
one's back to break and the bloody flesh to emerge, resembling a crimson
lotus flower.
33. T 262.9:19bl9-20. A number of Nichiren's letters and essays,
especially from the period of the Sado exile, address and seek to resolve
the apparent discrepancy between this passage and the persecution he and
his followers were experiencing.
34. T 262.9:34bl2.
35. The famous "four maxims" (shika kakugen), summing up Nichiren's
criticism of the other sects of his day. "Nembutsu is the way to hell,
Zen is the work of devils, Ritsu is traitorous to the nation and Shingon
is ruining the nation."
36. "If there should be a good man or good woman who hears this
"Devadatta" chapter of the Lotus Sutra, and with a pure mind believes and
reveres it without giving rise to doubt, that person shall not fall into
the realms of hell, hungry ghosts or beasts, but shall be reborn ln the
presence of the Buddhas of the ten directions, and wherever that person
may be born, he or she shall constantly hear this sutra." (T
262.9:35al4-18).
37. The realms of hell, hungry ghosts and beasts.
38. Eight places or condition- in which it is difficult to hear the Dharma
or to carry out practice: (l-3) being in the hells, among hungry ghosts,
or among beasts; (4-5) being in the Heaven of Long Life or in Uttarokuru,
the paradise north of Mt. Sumeru, where absence of suffering would hinder
one from seeking the Dharmas (6) being deaf, blind and mute; (7) being
well versed ln worldly matters and smooth-tongued; and (8) 1iving before
or after the time of a Buddha's advent in the
world . Chang-o-han ching, 1, T 1.l:S5cS-21.
39. The passage under discussion occurs in the "Parable of Medicinal
Plants" chapter.
40. One edition of the text has "hear" instead of "open." See STN 3:2576,
n. 9.
41. T 262.9:19b2-3. This is a reference to the medicinal plants, the
subject of the allegory that forms the theme of p'in (Chapter) 5.
42. Wen-Chu 7a. T 1718.34:92c6-7.
43. P'in (chapter) 11, T 2C2.9:34bl7. This refers to one who can uphold
the Lotus Sutra after the Buddha's nirvana.
44. Lotus, p'in (chapter) 2.
45. Not yet located.
46. "I [the Tathagata] appear in the world and, like a great cloud, infuse
with moisture the parched beings, causing them to be freed from pain and
to obtain the happiness of tranquility." (T 262.9:20a5-6).
47. "Sending down the Dharma rain equally" (T 262.9: 20a20). The Onki
kikigaki here provides two sets of "yomikudashi" indicators for "breaking
down" this Chinese phrase into Japanese syntax. One indicates that it is
to be read, "Tho Dharma rain that is sent down equally"; the other, that
it is to be road, "The Dharma rain that falls equally." (When this phrase
is removed from its original context, either reading is possible.) It has
been rendered here according to the first reading , as the second reading
will be discussed later in the text.
48. Wen-chu, 5a, in explaining the meaning of the word "parable," speaks
of "bending a tree to illustrate the wind and raising a fan to simulate
the moon" (T 1718.34:63bl5). The Onki kikigaki may also be invoking
associations here with a similar passage that occurs in Chih-kuan, 1a:
"Because the moon is hidden behind the layered mountains, one lifts a fan
to simulate it, and when the wind ceases in the vast sky, one moves the
trees to illustrate it" (T 1911.46:3bS-6).
49. Chi ,5b: "By moving the trees or raising a fan, one makes clear the
meaning of the wind or the moon. Yet regarding the true aspect of the
Dharma preaching, what is hidden, and what revealed? The strong wind is
not stilled, and in the sky the moon hangs constantly. It is only because
the great capacity is not yet roused in those followers of intermediate or
lesser [faculties] that one conceals the eircumstances and keeps baek tthe
truth], saying that the moon is hidden and the wind has ceased" (T
1719.34:253a17-20).
50. T 262.9:5c13. The last of the ten suchnesses.
51. T 262.9:12c18.
52. T 262.9:8b5.
53. T 262.9:32cl. These words oecur in the passage of praise spoken by the
Buddha Many Jewels from within the stupa, affirming what Sakyamuni has
preached.
54. In the Nichiren sect, these words are spoken to this day by the one
officiating in the ceremony of conferring the precepts. They also occur
repeatedly in Nichiren' s "Honmon kaitai sho" [The essenee of the precepts
of the origin teaching], STN 2:l726-28.
55. Here, indicators are given for this reading.
56. The fourth heaven in the world of formlessness, the highest division
of the threefold world.
57. T 262.9:42a5-6.
58. The bodhisattvas who emerged from the earth, identified by Sakyamuni
as his disciples from the time that he first attained enlightenment,
countless kalpas ago.
59. T 262.9:21a6.
60. T 262.9:43e7, e12.
61. According to the T'ien-t'ai classification of the teachings, Sakyamuni
taught the provisional teachings for forty-two years before preaching the
Lotus Sutra.
62. T 262.9:16b28.
63. Lotus, chapter 15, T 262.9:42al8. This refers to the bodisattvas who
emerged from the earth.
64. Shih-ch'ien, 2, T 1717.33:829bl4.
65. T 262.9:35c12-13. This refers to the jewel that the dragon girl
presents to Sakyamuni Buddha in Chapter 12.
66. Lands where ordinary people and sages dwell together, as in this saha
world; provisional lands, inhabited by persons of the two vehicles who
have eradicated the delusins of views and of thoughts but not the
remaining two of the three categories of delusion; lands of true
recompense, inhabited by bodhisattvas who have to a certain extent
realized the Middle Way; and the land of Eternally Tranquil Light,
presided over by the Buddha in his self-enjoyment body.
67. T 262.9:8bS.
68. T 262.9:17c13.
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