The Writings of Nichiren

tkp67
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Re: The Writings of Nichiren

Post by tkp67 » Tue Sep 17, 2019 11:47 am

Point Six, concerning the five groups of supernatural spells pronounced in this chapter

The Record of the Orally Transmitted Teachings says: The five groups of supernatural spells represent our individual bodies [or Myoho-renge-kyo]. Myō is represented by the ten demon daughters, hō by the heavenly king Upholder of the Nation, ren by the heavenly king Increase and Growth, ge by the heavenly king Wide-Eyed, and kyō by the heavenly king Vaishravana. The five characters Myoho-renge-kyo thus correspond to the five groups of supernatural spells, and the five groups of supernatural spells are our individual bodies.

The spells of the ten demon daughters represent the single character myō and are made up of nineteen phrases. The sutra text says of them, “Though they [the enemies of the Law] climb upon our very heads, they will never trouble the teachers of the Law!” (chapter twenty-six).

The spells of Upholder of the Nation represent the single character hō and are made up of nine phrases. The sutra text says of them, “These dhāranīs, these supernatural spells, are pronounced by forty-two million Buddhas” (ibid.). The number four here stands for the four sufferings of birth, aging, sickness, and death; the number ten stands for the Ten Worlds; and the number two stands for the two conditions of delusion and enlightenment.3 Upholder of the Nation is a name indicative of the environment p.187in which living beings exist, and the word hō represents the Ten Worlds of living beings.

The spells of Increase and Growth represent the single character ren4 and are made up of thirteen phrases. The sutra text says of them, “These dhāranīs, these supernatural spells, are pronounced by Buddhas equal in number to the sands of the Ganges, and all of them respond with joy” (ibid.). The words “respond with joy” refer to the world or realm of Buddhahood.

The spells of Wide-Eyed represent the single character ge4 and are made up of forty-three phrases. The sutra text says of them, “They [these dhāranīs] will bring great benefit to living beings” (ibid.).

The spells of Vaishravana represent the single character kyō and are made up of six phrases. The sutra text says of them, “And I will also shield and guard those who uphold this sutra” (ibid.).
---> https://www.nichirenlibrary.org/en/ott/PART-2/26

Chapter Twenty-six: Dhāranī

tkp67
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Re: The Writings of Nichiren

Post by tkp67 » Wed Sep 18, 2019 12:48 pm

Point Two, concerning the bodhisattva Perceiver of the World’s Sounds represented by “wonderful”

The Record of the Orally Transmitted Teachings says: The term “Wonderful Law” in Sanskrit is saddharma. Sad (the phonetic change of sat) may be translated as “wonderful.” This syllable sad is the seed, or the mystical syllable, that represents the bodhisattva Perceiver of the World’s Sounds. Hence a commentary says that Perceiver of the World’s Sounds and the Lotus Sutra are simply different names for the same thing, like the words gen and moku, both of which mean “eye.” Now that we have entered the Latter Day of the Law, the benefits Nichiren and his followers enjoy in their chanting of Nam-myoho-renge-kyo are as far above those conferred by Perceiver of the World’s Sounds as heaven is above earth or clouds are above mud.

In general we may say that the element kan, or Perceiver, in the name Kanzeon represents enkan, or “perfect perception.” The element ze, or World, means “miraculous,” while the element on, or Sounds, refers to the capacity for attaining Buddhahood. Kan is another name for the Dharma-realm; hence, as already stated, it stands for perfect perception. And because Perceiver of the World’s Sounds is a perceiver of the true aspect of all phenomena, he can see and understand the different realms such as those of hell, hungry spirits, animals, etc. that make up this miraculous world.

On, or Sounds, refers to the sounds of the true aspect of all phenomena, and hence it means that there are no living beings that do not possess the true aspect of Buddhahood. This has been referred to, in the “Life Span” chapter, as the original state endowed with the Ten Worlds, the three bodies with which the Buddha is eternally endowed.

The bodhisattva Perceiver of the World’s Sounds has already accepted the Lotus Sutra reverentially. And now the practitioners, who accept and uphold this sutra, can enjoy benefits that surpass even those of the bodhisattva.
---> https://www.nichirenlibrary.org/en/ott/PART-2/25

Chapter Twenty-five: The Universal Gateway of the Bodhisattva Perceiver of the World’s Sounds

tkp67
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Re: The Writings of Nichiren

Post by tkp67 » Thu Sep 19, 2019 1:59 pm

Again, the Record of the Orally Transmitted Teachings says that, of all the thousand plants and ten thousand trees in the world, there are none that are not in essence bodhisattvas who emerge from the earth. Thus we may say that the bodhisattvas who emerge from the earth are the bodhisattvas of the essential teaching. The word “essential” or “original” represents the merits handed down from the past of numberless major world system dust particle kalpas ago, the merits that are without beginning and without end.

These bodhisattvas are possessors of the essential or original Law. The original Law is Nam-myoho-renge-kyo. This daimoku, Nam-myoho-renge-kyo, is something that is without exception possessed by the bodhisattvas who emerge from the earth, but it is not possessed by the bodhisattvas of the theoretical teaching, those who were taught and converted by the Buddha in his transient status. From the substance of this original Law is derived the function that is propagated as the practice of concentration and insight, and is called the principle of three thousand realms in a single moment of life. In effect, all the explanations given by great and ordinary teachers are directed toward the propagation of this function of the Wonderful Law.

The accepting and upholding of this original Law is expressed in the single word “belief” or “faith.” The single word “belief” is the sharp sword with which one confronts and overcomes p.120fundamental darkness or ignorance. The commentary [Words and Phrases] says, “Belief means to be without doubt.” You should think about this.
Emerging from the Earth

---> https://www.nichirenlibrary.org/en/ott/PART-1/15

tkp67
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Re: The Writings of Nichiren

Post by tkp67 » Sat Sep 21, 2019 7:53 am

I must clear away all doubts and perplexities.

There is no discrepancy in the words of the buddhas
---> https://www.nichirenlibrary.org/en/lsoc/Content/2

tkp67
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Re: The Writings of Nichiren

Post by tkp67 » Sat Sep 21, 2019 2:18 pm

At that time the buddhas of the ten directions each spoke to his multitude of bodhisattvas, saying, “Good men, now I must go to the saha world, to the place where Shakyamuni Buddha is, and also offer alms to the treasure tower of Many Treasures Thus Come One.”
The Emergence of the Treasure Tower

---> https://www.nichirenlibrary.org/en/lsoc/Content/11

tkp67
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Re: The Writings of Nichiren

Post by tkp67 » Sat Sep 21, 2019 2:29 pm

“The buddhas, the world-honored ones, wish to open the door of buddha wisdom to all living beings, to allow them to attain purity. That is why they appear in the world. They wish to show the buddha wisdom to living beings, and therefore they appear in the world. They wish to cause living beings to awaken to the buddha wisdom, and therefore they appear in the world. They wish to induce living beings to enter the path of buddha wisdom, and therefore they appear in the world. Shariputra, this is the one great reason for which the buddhas appear in the world.”
---> https://www.nichirenlibrary.org/en/lsoc/Content/2

Expedient Means

tkp67
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Re: The Writings of Nichiren

Post by tkp67 » Sun Sep 22, 2019 2:21 am

One who can uphold this sutra

will delight in endlessly expounding

the principles of the various doctrines

and their names and phrases,

like a wind in the open sky

moving everywhere without hindrance or block.
---> https://www.nichirenlibrary.org/en/lsoc/Content/21

Supernatural Powers of the Thus Come One

tkp67
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Re: The Writings of Nichiren

Post by tkp67 » Tue Sep 24, 2019 1:21 pm

Point Four, regarding the passage “All the entire sea of karmic impediments / is born from deluded thoughts. / If one wishes to carry out repentance, / sit upright and ponder the true aspect. / Then the host of sins, like frost or dew, / can be wiped out by the sun of wisdom.”


The Record of the Orally Transmitted Teachings says: The “host of sins” are karmic impediments that come from the six sense organs, and these are like frost or dew. Thus, although they exist, they can be wiped out by the sun of wisdom. The “sun of wisdom” is Nam-myoho-renge-kyo, which Nichiren is propagating now in the Latter Day of the Law.

The words “sun of wisdom” refer both to the Buddha and to the Law. Shakyamuni Buddha is referred to in the Lotus Sutra as the “sun of wisdom, great sage and venerable one” (chapter two, Expedient Means). And the Lotus Sutra explains that “just as the sun, a god’s son, can banish all darkness, so too this sutra is capable of destroying the darkness of all that is not good” (chapter p.206twenty-three, Medicine King). Referring to the guide and teacher of the Latter Day of the Law, it also states that “as the light of the sun and moon / can banish all obscurity and gloom, / so this person as he passes through the world / can wipe out the darkness of living beings” (chapter twenty-one, Supernatural Powers).
---> https://www.nichirenlibrary.org/en/ott/ ... alWorthy/1

The Universal Worthy Sutra

illarraza
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Re: The Writings of Nichiren

Post by illarraza » Thu Sep 26, 2019 3:48 am

Evidence the Ongi Kuden is a Forgery:


In the Ongi Kuden we read:

“This Myoho-renge-kyo (Lotus Sutra) is not Shakyamuni’s Mystic Law, because at the time this chapter was preached, he had already entrusted it to Bodhisattva Jogyo.” (Gosho, p. 1783)

In the Kanjin Honzon Sho (The True Object of Worship), the most important writing of Nichiren Daishonin, we read,

“Having thus manifested the ten divine powers, Sakyamuni Buddha transmitted the five charecters of Myo, Ho, Ren, Ge, and Kyo to the original disciples since the eternal past, who had sprung up from under ground.” Kanjin Honzon Sho, pp 122 to 140, NOPPA 1991.

and in the Lotus Sutra we read:

“At that time the Buddha spoke to Superior Practices and the others in the great assembly of bodhisattvas, saying: “The supernatural powers of the Buddhas, as you have seen, are immeasurable, boundless, inconceivable. If in the process of entrusting this sutra (Myoho renge kyo) to others I were to employ these supernatural powers for a measurable, boundless hundreds, thousands, ten thousands, millions of asamkhya kalpas to describe the benefits of the sutra, I could never finish doing so. To put it briefly, all the doctrines possessed by the Thus Come One, the storehouse of all the secret essentials of the Thus Come One – all these are proclaimed, revealed, and clearly expounded in this sutra.”(Myoho renge kyo). (Lotus Sutra Chapter 21)

You can read more about it in: “Some Disputed Writings in the Nichiren Corpus” by Jacqueline Stone. I will summarize some of the salient points:

1).The Ongi Kuden is not in Nikko’s hand nor is it ever mentioned (“again”) by him. There is no authentic seal of Nichiren (colophon) except for a later legendary accretion referencing a serpent who was to have appeared to Nichiren and Nikko as he was lecturing on the Devedatta Chapter.
2). It is supposed to be based on the Chu Hokkekyo, the authentic Annotated Lotus Sutra of Nichiren, the original copy exists on Mt. Minobu. The problem is it doesn’t conform well to it. Only 23 passages of the 133 passages from the Chu Hokekyo appear in the Ongi Kuden.
3). No mention of the Ongi Kuden or the Ongi Kikagaki occurs before Nitcho’s Keiun Sho in 1503. These were competing texts used by opposing sides in the Nichiren ichi-shoretsu debates (the harmony of the 28 chapters of the Lotus Sutra versus the superiority of the essential teachings debate), held at this time. “Dueling Oral Teachings”
4). The Ongi Kuden mirrors the writings of the Tendai sect. They employ the Tendai sect formulations of Kanjin style interpretations of “progression” and “resemblance and reversal” to represent concepts found commonly in Chuko Tendai (original enlightenment) doctrine. These conflict with the authenticated writings of Nichiren, most notably, the Kanjin Honzon Sho, as seen above.
5). The text contains comments regarding events that did not exist at the time of the supposed lectures:
A). For example the Ongi Kuden refers to the “six senior disciples” but Nichiren did not designate these six senior disciples until a few days before his death, some years later
B). According to scholars and priests of the orthodox sects, it refers to Nichiren as the “eminent founder,” a term which did not come into usage until well after Nichiren and Nikko died.
C). The text of the Ongi Kuden also refers to a document which was written some 13 years after Nichiren’s death, the “K’o-chu” which is a Yuan-dynasty commentary on the Lotus Sutra by Hsu Hsing-shan dated Yuan-chen 1 (1295).
D). Finally the date it was supposedly approved by Nichiren (who then affixed his seal), is the first month of the first year of Koan but the era changed its name from Kenji to Koan on the 29th day of the second month. There was no first month of Koan.
E). Additionally during the time the lectures supposedly took place and Nikko was supposedly transcribing them, he was not at Minobu where the lectures were held. He was in the Fuji area on a shakabuku campaign.
6). John Petry wrote: “The Nichiren Shoshu has pointed to a reference in another writing in a text by a Fuji school priest in the 1600′s referencing the existence of a transcript of lectures given by Nichiren in his life time but there is nothing in that reference to indicate what document he is referring to or even whether it was simply a copy of the Ongi Kuden or the Onko Kikigaki which were known to exist at right around 1500.”
7). Nichiren disparaged oral teachings. Since the core Taisekaji doctrines can not be found in the authentic Gosho, the Oral Teachings as well as many forged Gosho were invented by them. [above 7 points paraphrased by John Petry]

Here are the words of Nichiren, from Repaying Debts of Gratitude, on the Secret Dharma of the Object of Worship:

“The first is the object of worship (honzon). All the people in Japan as well as the rest of the whole world should revere the Lord Buddha Shayamuni (Original and eternal Buddha) revealed in the essential section (honmon) of the Lotus Sutra as the object of worship (honzon)…”

Then again in the True Object of Worship, we read:

“Shakyamuni Buddha, the Lord-preacher of this pure land, has never died in the past, nor will He be born in the future. He exists forever throughout the past present and future.”

In the “Senji Sho”, Nichiren says, regarding his ability to have made his predicition about the Mongol invasion:

“It was not I, Nichiren, who made these three important predicitions. I believe it was solely the spirit of Shakyamuni Buddha, entering my body, who made them.”

“The number of such quotations number in the hundreds and they are all in Nichiren hand. Nowhere does Nichiren ever make the claim that he is the Original and Eternal Buddha. For this reason, the Taisekiji Gosho Zenshu has added exerpts from the 16th century “Ongi Kuden” to make this claim. They also lump the questionable Gosho with the authentic Gosho, unlike the Showa Tehon, in order to confuse the believers. However, the Ongi Kuden and many forged Nichiren Shoshu Gosho, like the Dai-gohonzon, only appears hundreds of years after the death of Nichiren and the other six disciples, including Nikko. Taisekiji has invented a new religion, created in the later Muromachi period (15th to 17th centuries) but has taken Nichiren’s name for the sake of credibility. Little of its “theology” can be found in the original writings of Nichiren or his immediate disciples. The Dai-Gohonzon is a later invention, the Nichiren-is-True-Buddha is a later invention (Nichigen’s theory). Many words and phrases the SGI and Nichiren Shoshu utilize (the so-called “buzz words” such as, “The Mystic Law of the Universe”, “getting in harmony with the universe”,”hosshaku kempon”, ‘Esho Funi”) mostly derive from “chuko tendai” original enlightenment jargon from the Muramachi period in Japan. Let’s go back to Nichiren himself. There is no honest alternative

The only part of the Ongi Kuden of any worth are the first few sentences of the Introduction and Preface:

“Namu derives from Sanskrit, and here [in Japan] it is rendered as kimyo , meaning ‘to devote one’s life.’ This means to devote one’s life to the Person and the Law. Devotion to the Law means to devote one’s life to the Lotus Sutra. Devotion to the Person means to devote one’s life to Shakyamuni.”

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. Here I will discuss the Ongi Kuden and demonstrate that the Soka Gakkai confuses the general with the specific. I will also demonstrate 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. In the first part of this commentary, I proved that the Ongi Kuden is a forgery. In light of this one must be very careful coming to any conclusions whatsoever regarding the Ongi Kuden.

The teachings of the Lotus Sutra, the Five Major Works, and the entire body of Nichiren’s writings contradict the Ongi Kuden. Who are we to believe? The SGI who says the profound principles of Buddhism are to be found in the Ongi Kuden or the Kempon Hokke who says the Ongi Kuden is a cunning expedient invented by the Nichiren Shoshu to promote their heretical brand of Buddhism? You would be wise to adopt the criteria of the Kempon Hokke and the Kempon Hokke Gohonzon that contains the power of the Buddha.

Does that which accords with our mind (the Ongi Kuden) deserve our praise while that which accords with mind of the Buddha (the Lotus Sutra, the Opening of the Eyes, and the True Object of Worship) deserve to be rejected? Let us look at the most important Chapter of the Ongi Kuden (Chapter 16).

Ongi Kuden: Chapter 16: The Life Span of the Buddha [Nyorai Juryo]

“The Juryo chapter reveals the original life of all beings in the ten worlds. This chapter is called the essential teaching or hommon because it is the gateway to eternity. (Gosho Zenshu p. 799)

Namu Myoho Renge Kyo Nyorai Juryo-hon; for Nichiren, it is the title of this chapter that is the important teaching. The title of this chapter represents an essential principle applicable to Nichiren. This was transferred [to Bodhisattva Fukyo] in the Jinriki Chapter. Nyorai, in the broadest sense, means Shakyamuni and all the Buddhas in the universe and throughout the three existences of life, but in its strictest sense, it means only the True Buddha who possesses the three attributes of life. Now I, Nichiren and my disciples mean to say that Nyorai, in its broadest sense, indicates all humanity but, in a stricter sense, it stands for my disciples and believers.” (Gosho Zenshu p. 752)

Commentary: Is the True Buddha Nichiren and his disciples or the Buddha who taught Nichiren and his disciples in the remote past and bestowed upon us the Five Characters at the Ceremony in the Air? The concept of the general and the specific will be brought up again and again to show that the author of the Ongi Kuden misunderstood the Lotus Sutra and the teachings of Nichiren Daishonin.

This above passage of the Ongi Kuden is what the Fuji sects teach but Nichiren teaches in the Essentials for Attaining Buddhahood:

“The Lotus Sutra states that Bodhisattva Superior Practices and the others will appear in the first five hundred years of the Latter Day of the Law to propagate the five characters, the embodiment of the two elements of reality and wisdom. The sutra makes this perfectly clear. Who could possibly dispute it? I, Nichiren, am neither Bodhisattva Superior Practices nor his envoy, but I precede them, spreading the five characters to prepare the way. Bodhisattva Superior Practices received the water of the wisdom of the Mystic Law from the Thus Come One Shakyamuni and causes it to flow into the wasteland of the people’s lives in the evil world of the latter age. This is the function of wisdom. Shakyamuni Buddha transferred this teaching to Bodhisattva Superior Practices, and now Nichiren propagates it in Japan. With regard to the transfer of teachings, it is divided into two categories: general and specific. If you confuse the general with the specific even in the slightest, you will never be able to attain Buddhahood and will wander in suffering through endless transmigrations of births and deaths.”

He spends the rest of this writing explaining this passage and concludes:

“The sutra states, ‘Those persons who had heard the Law dweled here and there in various Buddha lands, constantly reborn in company with their teachers,’ and ‘If one stays close to the teachers of the Law, one will speedily gain the bodhisattva way. By following and learning from these teachers one will see Buddhas as numerous as Ganges sands.’ A commentary says, ‘Originally one followed this Buddha and for the first time conceived the desire to seek the way. And by following this Buddha again, one will reach the stage where there is no retrogression.’ Another commentary says, ‘In the beginning one followed this Buddha or bodhisattva and formed a bond with him, and so it will be through this Buddha or bodhisattva that one will attain one’s goal. ‘Above all, be sure to follow your original teacher so that you are able to attain Buddhahood.’ Shakyamuni Buddha is the original teacher for all people, and moreover, he is endowed with the virtues of sovereign and parent. Because I have expounded this teaching, I have been exiled and almost killed. As the saying goes, “Good advice grates on the ear.” But still I am not discouraged. The Lotus Sutra is like the seed, the Buddha like the sower, and the people like the field. If you deviate from these principles, not even I can save you in your next life.”

Nichiren is crystal clear and this passage from the Essential Teaching reflects the Lotus Sutra and the teachings in the Five Major Works. What are we to believe, this forgery or the Lotus Sutra, the Opening of the Eyes, the True Object of Worship, and The Essentials for Attaining Buddhahood?

These teachings from the Essentials Teaching for Attaining Buddhahood contradict the opening passages of the Ongi Kuden [Chapter 16].

Ongi Kuden: The sutra states, “We will believe and accept the Buddha’s words.” (LS p. 224, 3LS p. 249)

The Buddha endowed with the three enlightened properties, eternally, is the votary of the Lotus Sutra in the Latter Day of the Law. His honorific name is Nam Myoho Renge Kyo. This forms the basis for the Three Great Secret Laws in the Juryo Chapter. The three enlightened properties are attained through a single character. This is ‘believe.’ Therefore, the sutra states ‘We will believe and accept the Buddha’s words.’ You should fix your mind upon the two characters ‘believe’ and ‘accept.’ The Buddha endowed with the three properties, eternally, is the votary of the Lotus Sutra in Mappo. His honorific name is Nam Myoho Renge Kyo. This forms the basis for the Three Great Secret Laws in the Juryo Chapter. (Gosho Zenshu p. 752)

Commentary: The Three Enlightened Properties are the Three Buddha Bodies. In Nichiren Daishonin’s Buddhism based on the Lotus Sutra (not SGI’s Buddhism based on the teachings of Taisekaji), the Jewel of the Buddha and the Secret Law of the Object of Worship is Shakyamuni Buddha of the Juryo Chapter of the Lotus Sutra. The Jewel and Secret Law of the Law is Namu Myoho renge kyo, and the Jewel of the Sangha are the disciples and believers of Nichiren Daishonin. The Secret Law of the Kaiden is wherever the Law is preached and wherever resides the Eternal Buddha. The Ongi Kuden is teaching (above) that Nichiren and his disciples correspond to the entierty of the Three Jewels. This is equivalent to the Tibetian Vajrayana teachings that the Lama encompasses the Three Jewels. The Ongi Kuden is confused. Taisekaji is confused. Is there any wonder that Daisaku Ikeda and the High Priests of Taisekaji would have made their advent in the SGI and the Nichiren Shoshu, the “Lamas” of Nichiren Lotus Sutra Buddhism.

Nichiren states:

“Only the Lotus Sutra represents the wonderful teaching preached directly from the golden mouth of Shakyamuni Buddha, who is perfectly endowed with the three bodies. Therefore, even Universal Worthy and Manjushri were hardly able to expound so much as a single phrase or verse of it. How much more difficult then must it be for us, who are no more than ordinary people living in this latter age, to embrace even one or two words of this sutra!” (The Blessings of the Lotus Sutra)

and

“…The “Life Span” chapter reads, “It has been immeasurable, boundless hundreds, thousands, ten thousands, millions of nayutas of kalpas since I in fact attained Buddhahood.” The Shakyamuni Buddha within our lives is the eternal Buddha since time without beginning, who obtained the three bodies more than numberless major world system dust particle kalpas ago…”

Note, the above passage doesn’t say we the votaries or common mortals, “within the life of Shakyamuni Buddha”. It says, “Shakyamuni Buddha within our lives.” Once again we see this writing and the teachings of the SGI confusing the general with the specific. Specifically, Shakyamuni is the Original Buddha from time withut beginning. Generally, his Original Disciples the Bodhisattvas of the Earth function as the Buddha in this Latter age as envoys of the Thus Come One Shakyamuni.

Ongi Kuden: “You must listen carefully and hear of the Thus Come One’s secret and his transcendental powers.” (LS p. 225, 3LS p. 249)

The countless entities in the three thousand worlds, which are undergoing the process of birth, life, change, and extinction, are embodiments of [these] transcendental powers. As for ‘transcendental powers,’ the actions that are carried out instant by instant, motion by motion by us, the living beings, are called ‘transcendental powers.’ Apart from attaining Buddhahood, there are no ‘secret’ or ‘transcendental powers.’ In the final analysis, the five characters of Myoho Renge Kyo are synonymous with the phrase ‘the Thus Come One’s secret and transcendental powers.’ (Gosho Zenshu p. 753)

The sutra states, “But good men, it has been immeasurable boundless hundreds, thousands, ten thousands, millions of nayutas of kalpas since I in fact attained Buddhahood.” (LS p. 225, 3LS p. 250)

‘I’ [in the above passage] refers to Shakyamuni, who attained enlightenment in the remote past. However, according to the actual meaning of this [Juryo] chapter, ‘I’ represents all living beings in the universe. The Ten Worlds are each indicated by ‘I.’ ‘In fact’ means establishing that these are the Buddhas inherently endowed with the three eternal properties, this is the meaning of ‘fact.’ ‘Attained’ means to open. All phenomena of the universe are ‘opened’ to reveal them as the Buddha inherently endowed with the three eternal properties. Being awakened to this is called ‘Buddhahood.’ As for ‘since’ [irai] ‘I’ indicates the past, and ‘rai,’ the future. This passage is saying that the Buddhahood ‘I in fact attained’ is immeasurable and boundless in both the past and future. This [passage further] indicates the hundred realms, thousand factors and the three thousand realms in a single thought-moment. As for the two words ‘hundreds’ and ‘thousands,’ ‘hundreds’ means indicates the hundred realms and thousands is the thousand realms. These are practically the single thought-moment being three thousand realms in actuality. (Gosho Zenshu p. 753)

Commentry: Once again we see the east is west, up is down, black is white, teachings of the Ongi Kuden adopted or created by Taisekaji. “I” specifically refers to Shakyamuni Buddha and generally to us, not the other way around. The Taisekaji teachings are those of arrogant licentiousness that is so appealing to the people of the Latter Day, those people thrown out by all the other Buddhas. The import of the Sixteenth Chapter is two fold: gratitude to our father, the Original Buddha Shakyamuni who transferred the entierty of his merits and virtues (Namu Myoho renge kyo) to us, the people thrown out by all the other Buddhas; encouragement that we, as filial sons, inherit the entierty of his teachings and thus are three bodied Tathagatas in our own right. The unfilial sons of Taisekaji who would depose their father’s rightful place can not be counted among the multitude of Buddhas.

Ongi Kuden:

"Now Nichiren and his disciples who chant Nam Myoho Renge Kyo are the main subjects of the Juryo chapter. In general, bodhisattvas taught by the Buddha, in his provisional aspect, cannot uphold this chapter. For them, the theoretical teaching is primary and the essential teaching secondary, while for us the essential teaching is primary and the theoretical teaching is secondary.”

Commentary: The main subject of the Juryo Chapter is The Father of the World, the one who saves his children from the sufferings and travails, the Good Physician who cures his children with the medicine of Namu Myoho renge kyo, Shakyamuni Buddha. The children are not the main subject. It is not we who save our father. It is only by accepting and acknowledging the medicine (Law) and our father (Buddha) that we become equal to him. It is not by accepting the medicine and then turning around and declaring that it was our medicine all along and we, in fact, pounded and sifted and gave the medicine to our father. Why would anyone teach that it is we who endowed Shakyamuni Buddha with the Three Properties of the Buddha’s life? To what purpose does it serve if not to trivialize the accomplishments of our father. Nichiren says unfilial sons do not inherit the lands and riches of the father. This is the reason the Nichiren Shoshu and SGI members remain unenlightened worldlings. They are those without gratitude for their father, or those with misplaced gratitude to Daisaku Ikeda and the High Priests of Taisekaji, or those who follow the person and not the Law.

The Ongi Kuden continues:

“Even so, this chapter is not the essential teaching for the Latter Day of the Law. The reason is that this chapter confers the benefit of [reaping the harvest of] emancipation for those who lived in Shakyamuni’s lifetime, while only the five characters sow the seed [of Buddhahood] for those who would come in the future, that is, at the present time. This being the case, the Buddha’s lifetime was the age for the benefits of [the harvest of] emancipation, while the last age is the time for sowing the seed. In the Latter Day of the Law, sowing the seed is the basis. Nichiren and his disciples, who chant the Daimoku, are the parents of mankind because they save them from the hell of incessant suffering.” (Gosho Zenshu p. 753)

Commentary: This is nothing more than a restatement of the teachings in the True Object of Worship. As long as we keep in mind the true meaning of sowing and harvesting as explained by Nichiren in the True Object of Worship, we will not get lost in the thickets of the Taisekaji doctrines. The True Object of Worship reads:

“It is stated in the tenth chapter of the Lotus Sutra, ‘The Teacher of the Dharma’: ‘This sutra has aroused much hatred and jealousy even in the lifetime of the Buddha. How much more can this be expected after His death!’ And in the eleventh chapter, ‘Appearance of the Stupa of Treasures’: ‘Taho Buddha and the Buddhas in manifestation (funjin Buddhas) from all the worlds in the universe gathered together to make this dharma live forever….Buddhas in manifestation should remember My (the Buddha’s) intention to keep on spreading the dharma forever.’You may find similar statements in the thirteen chapter, ‘Encouragement for Upholding this Sutra’, and fourteenth chapter, ‘Peaceful Practices’. They show that the theoretical section of the Lotus Sutra is directed to those in the beginning of the Latter Age.

The essential section of the Lotus Sutra is preached solely for those living in the beginning of the Latter Age. At first glance it appears that the seed of Buddhahood was planted in them by the Eternal Buddha in the eternal past or 500 dust particle kalpa ago. The seed germinated and grew within them with the help of all the sutras from the Lotus Sutra preached by the sixteenth prince of Daitsuchisho Buddha in 3,000 dust particle kalpa in the past to all those preached by Sakyamuni in his life before the Lotus Sutra and the theoretical section of the Lotus Sutra. Finally the essential section of the Lotus Sutra enabled them to attain Buddhahood.

On closer examination, however, the essential section differs from the theoretical section. That is to say the essential section, all through the prologue, the main discourse, and the epilogue, was preached for those people in the beginning of the Latter Age of the Decadent Dharma. The teaching of the essential section during the lifetime of Sakyamuni Buddha and that which would spread in the beginning of the Latter Age are likewise absolutely perfect. However the former is for attaining enlightenment, whereas the latter is for sowing the seed of Buddhahood. While the former is crystallized in the sixteenth chapter, ‘Duration of the Life of the Buddha’, with half a chapter each preceding and following it, the latter is solely embodied in the five characters of Myo, Ho, Ren, Ge, and Kyo, the title of the Lotus Sutra.” Kanjin Honzon Sho, Nichiren Shu (NOPPA 1991) pp 120 – 122;

What was referred to by Nichiren as “the teaching for attaining enlightenment” [MW - Buddhism of the Harvest] is the teaching by the historical Buddha during his lifetime, i.e., his spoken words to his disciples. In the Age of Mappo we can only rely on the Lotus Sutra (Myoho renge kyo) but the manner of its faith, practice, and propagation in the Age of Mappo differs from that of the historical Buddha during his lifetime. We rely on the Daimoku transmitted by the Buddha to the Bodhisattvas from Underground who are commissioned to propagate the Lotus Sutra in this Age of Mappo. In Chapter 15 of the Lotus Sutra, the various provisional Bodhisattvas from this and other worlds ask to expound the Lotus Sutra. However, the Buddha demurs saying, “I do not want you to uphold this sutra….” Kanjin Honzon Sho, Nichiren Shu (NOPPA 1991) p 124; MW p 172.

Nichiren, referencing Tien-tai, discusses this rejection: “After all, Sakyamuni Buddha could not reveal his innermost enlightenment, or the great dharma hidden in the lines of the Duration of the Life of the Buddha Chapter [Chapter 16] to those great bodhisattvas from other worlds who had been guided by the teaching of the theoretical section.” Kanjin Honzon Sho, Nichiren Shu (NOPPA 1991) p 126; MW 173.

Nichiren continues, explaining that in this Age of Mappo, the essence of the Lotus Sutra, Myo Ho Renge Kyo, is taught to the people by the Bodhisattvas from Underground, the original disciples of Sakyamuni Buddha:

“Lands at the beginning of the Latter Age slander the true dharma and those who live there have poor capacity for comprehension and faith in Buddhism. Therefore, instead of relying on Buddhas from other worlds, the Buddha called out great bodhisattvas from underground to entrust them with the task of transmitting the five characters of Myo, Ho, Ren, Ge, and Kyo, the essence of the ‘Duration of the Life of the Buddha’ chapter, to the people in this world. It meant also that those guided by the teaching of the theoretical section were not the original disciples of Sakyamuni Buddha.” Kanjin Honzon Sho, Nichiren Shu (NOPPA 1991) p 126; MW 173.

“Having thus manifested the ten divine powers, Sakyamuni Buddha transmitted the five characters of Myo, Ho, Ren, Ge, and Kyo to the original disciples of the Buddha since the eternal past, who had sprung up from underground.” Kanjin Honzon Sho, Nichiren Shu (NOPPA 1991) p 140; MW 176.

“Tien-tai comments on this in his ‘Words and Phrases of the Lotus Sutra’:

'Following ‘Thereupon Sakyamuni Buddha said to the host of bodhisattvas’ is the third section of the chapter on the Divine Powers, summarizing the essence of the Lotus Sutra and transmitting it to the bodhisattvas from underground.” Kanjin Honzon Sho, Nichiren Shu (NOPPA 1991) p 142; MW I:76.

“The manifestation of the ten divine powers in the 21st chapter on the ‘Divine Powers’ is for the sake of transmitting the five characters of Myo, Ho, Ren, Ge Kyo to the four bodhisattvas of Jogyo, Muhengyo, Jyogyo and Anryugyo, representing the host of bodhisattvas who had sprung from underground.” –Kanjin Honzon Sho, Nichiren Shu (NOPPA 1991) p 142; MWI:76-77.

Nichiren goes on to explain that the time had only just arrived for the bodhisattvas from underground to appear and propagate Myoho Renge Kyo, the excellent medicine for the Latter Age:

“Now we are at the beginning of the Latter Age of the Decadent Dharma, when Hinayana teachings strike down Mahayana teachings, provisional teachings destroy true teachings, east is taken for west and west for east, and heaven and earth are upside down. Under these circumstances, the four ranks of bodhisattva-teachers who preach the theoretical section of the Lotus Sutra remain in hiding. Gods desert the land which they are supposed to protect. Then, for the first time, those bodhisattvas from underground appear in this world to encourage ignorant people to take the five characters of Myo, Ho, Ren, Ge, and Kyo, the excellent medicine of the Latter Age. Many ignorant people would fall into hell by slandering the five characters, but they would be saved eventually. (NOPPA) pp. 143

The real meaning of the Buddhism of the Harvest and the Buddhism of the Sowing, is NOT that there are two different Buddhisms [as taught by Taisekeji and the Soka Gakkai], the Buddhism of Shakyamuni and the Buddhism of Nichiren but that the time of the Latter Day is for sowing the seed of Buddhahood not harvesting the seed.

In general, the Soka Gakkai employs the disputed texts of Nichiren, those without his signature and kao stamp. Please read

Dr. Jacqueline Stone's PHD thesis on the disputed texts http://www.princeton.edu/~jstone/dissertation.html
Placing Nichiren in the Big Picture; https://www.princeton.edu/~jstone/Artic ... in%20S.pdf
Original Enlightenment and the Transformation of Medieval Japanese Buddhism (Kuroda Studies in East Asian Buddhism) ... No longer found Online

Asai Yorin's writings on the disputed texts such as,"The doctrine of Nichiren Shonin. (If you can find it)"

"Nichiren's view of Humanity", http://www.ichinen.de/downloads/endo01.pdf;

Professor Sueki Fumiko's "Nichiren's Problematic Works" https://nirc.nanzan-u.ac.jp/nfile/2684,

Here on Dharma Wheel Nichiren "Apocrypha" and "Nichiren disputed texts".

Chris Holte's "Disputed Gosho: http://www.geocities.ws/chris_holte/Bud ... puted.html, and Chris Holte's "Apocryphal Works": http://www.geocities.ws/chris_holte/Bud ... yphal.html;

History of Nichiren Shoshu:Chapter 4: The Significance of the Soka Gakkai’s Emergence; https://untoldhistory.info/tag/chapter4/

JazzIsTvRicky
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Re: The Writings of Nichiren

Post by JazzIsTvRicky » Fri Sep 27, 2019 2:17 am

Another resource for Nichiren Daishonin’s writings which were used in NSA

http://nichiren.info/gosho.html
A فوتاري أوف ذي غوهونزون أوف نام ميوهو رينج كيو

tkp67
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Re: The Writings of Nichiren

Post by tkp67 » Fri Sep 27, 2019 2:39 pm

Thank you for the contributions. I will keep them close consideration.
This sutra deals with the original mind [of enlightenment] in the waking state. But because living beings are accustomed to thinking in the mental terms appropriate to a dream state, it borrows the language of the dream state in order to teach the waking state of the original mind. However, though the language is that employed in a dream state, the intention behind it is to give instruction in the waking state of the original mind. This is the aim of both the text of the Lotus Sutra itself and of the commentaries on it. If one does not clearly understand this, one will invariably misunderstand the wording of both the sutra and its commentaries.
---> https://www.nichirenlibrary.org/en/wnd-2/Content/315

The Unanimous Declaration by the Buddhas of the Three Existences

tkp67
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Re: The Writings of Nichiren

Post by tkp67 » Sat Sep 28, 2019 3:23 am

“You monks, I will now tell you this. These disciples of the buddha, these sixteen shramaneras, have now all attained supreme perfect enlightenment. In the lands in the ten directions they are at present preaching the Law, with immeasurable hundreds, thousands, ten thousands, millions of bodhisattvas and voice-hearers for their retinues. Two of these shramaneras have become buddhas in the eastern region. One is named Akshobhya and lives in the Land of Joy. The other is named Sumeru Peak. Two are buddhas in the southeastern region, one named Lion Voice, the other named Lion Appearance. Two are buddhas in the southern region, one named Void-Dwelling, the other named Ever Extinguished. Two are buddhas in the southwestern region, one named Emperor Appearance, the other named Brahma Appearance. Two are buddhas in the western region, one named Amitayus, the other named Saving All from Worldly Suffering. Two are buddhas in the northwestern region, one named Tamala Leaf Sandalwood Fragrance Transcendental Power, the other named Sumeru Appearance. Two are buddhas in the northern region, one named Cloud Freedom, the other named Cloud Freedom King. Of the buddhas of the northeastern p.173region, one is named Destroying All Worldly Fears. The sixteenth is I, Shakyamuni Buddha, who in this saha land have attained supreme perfect enlightenment.
---> https://www.nichirenlibrary.org/en/lsoc/Content/7

The Parable of the Phantom City

tkp67
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Re: The Writings of Nichiren

Post by tkp67 » Sat Sep 28, 2019 3:44 pm

In a muddied kalpa, in an evil age,
there will be many things to fear.
Evil demons will take possession of others
and through them curse, revile, and heap shame on us.
But we, reverently trusting in the Buddha,
will put on the armor of perseverance.
In order to preach this sutra
we will bear these difficult things.
We care nothing for our bodies or lives
but are anxious only for the unsurpassed way.
In ages to come we will protect and uphold
what the Buddha has entrusted to us.
This the world-honored one must know.
The evil monks of that muddied age,
failing to understand the Buddha’s expedient means,
how he preaches the Law in accordance with what is appropriate,
will confront us with foul language and angry frowns;
again and again we will be banished
to a place far removed from towers and temples.
All these various evils,
because we keep in mind the Buddha’s orders,
we will endure.
If in the settlements and towns
there are those who seek the Law,
we will go to wherever they are
and preach the Law entrusted to us by the Buddha.
We will be envoys of the world-honored one,
facing the assemblies without fear.
We will preach the Law with skill,
for we desire the Buddha to rest in tranquillity.
In the presence of the world-honored one
and of the buddhas who have gathered from the ten directions
we proclaim this vow.
The Buddha must know what is in our hearts.
---> https://www.nichirenlibrary.org/en/lsoc/Content/13

Encouraging Devotion

tkp67
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Re: The Writings of Nichiren

Post by tkp67 » Sun Sep 29, 2019 3:33 pm

I have received the two swords—a long one and a short one—that you sent as an offering for prayers. The long sword must have been made by a renowned swordsmith. It is fully equal to the celebrated swords Amakuni, Onikiri, and Yatsurugi,1 or to those famous Chinese swords Kan-chiang and Mo-yeh.2 You have offered this sword to the Lotus Sutra. While you wore it at your side, it was an evil sword, but now that it has been offered to the Buddha, it has become a sword for good, just like a demon who conceives a desire to attain the Buddha way. How wondrous, how wondrous!

In the next life you should use this sword as your staff. The Lotus Sutra is the staff that helps all the Buddhas of the three existences as they set their minds on enlightenment. However, you should rely on Nichiren as your staff and pillar. When one uses a staff, one will not fall on treacherous mountain paths or rough roads, and when led by the hand, one will never stumble. Nam-myoho-renge-kyo will be your staff to take you safely over the mountains of death. The Buddhas p.452Shakyamuni and Many Treasures, as well as the four bodhisattvas headed by Superior Practices, will lead you by the hand on your journey. If I, Nichiren, precede you in death, I will come to meet you at your last moment. If you should precede me, I will be sure to tell King Yama all about you. Everything that I tell you is true. According to the Lotus Sutra, Nichiren is the guide who knows the passes and gorges along the way. Devote yourself single-mindedly to faith with the aim of reaching Eagle Peak.

Money serves various purposes according to our needs. The same is true of the Lotus Sutra. It is a lantern in the dark or a boat at a crossing. At times it is water and, at times, fire. This being so, the Lotus Sutra assures us of “peace and security in our present existence and good circumstances in future existences.”3

---> https://www.nichirenlibrary.org/en/wnd-1/Content/50

The Swords of Good and Evil

illarraza
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Re: The Writings of Nichiren

Post by illarraza » Mon Sep 30, 2019 12:33 am

Nichiren on Fire and Water

"Among the people who believe in the Lotus Sutra today, some people's faith is like fire and other's faith is like water. Some people are aroused like burning fire during a sermon, but once they go away they forget all that they heard. When I say 'like water,' I mean a person who has constant faith. You have always called on me without fail, and therefore, your faith is like water. This is wonderful." -- Ueno-dono Gohenji (A Reply to Lord Ueno)

"Today there are people who have faith in the Lotus Sutra. The belief of some is like fire while that of others is like water. When the former listen to the teachings, their passion flares up like fire, but as time goes on, they tend to discard their faith. To have faith like water means to believe continuously without ever regressing. Since you visit me constantly, regardless of the difficulties, your belief is comparable to flowing water. It is worthy of great respect!" - The Two Kinds of Faith

"In the Latter Day of the Law, the votary of the Lotus Sutra will appear without fail. The greater the hardships befalling him, the greater the delight he feels, because of his strong faith. Doesn’t a fire burn more briskly when logs are added? All rivers flow into the sea, but does the sea turn back their waters? The currents of hardship pour into the sea of the Lotus Sutra and rush against its votary. The river is not rejected by the ocean; nor does the votary reject suffering. Were it not for the flowing rivers, there would be no sea. Likewise, without tribulation there would be no votary of the Lotus Sutra. As T’ien-t’ai stated, “The various rivers flow into the sea, and logs make a fire burn more briskly.” - A Ship to Cross the Sea of Suffering

"Answer: A small river can accommodate the water flowing into it from dew, brooks, wells, ditches, and little streams, but it cannot accommodate the water from a big river. A big river can accommodate the water from a small river with its dew, brooks, and so forth, but it cannot accommodate the water from the great ocean. Now the Āgama sutras are like the small river with its wells, streams, brooks, and dew, while the sutras of the Correct and Equal period, the Amida Sutra, the Mahāvairochana Sutra, and the Flower Garland Sutra are like the big river that accommodates the small river. But the Lotus Sutra is like the great ocean that can hold all the water from dew, brooks, wells, streams, small rivers, big rivers, and the rains from heaven, without losing a single drop.

Suppose that a person is burning with fever. If he sits down beside a large body of cold water and stays there for a while, his fever will abate, but if he lies down beside a little body of water, he will continue to suffer as before. In the same way, if an icchantika, or person of incorrigible disbelief, who has committed the five cardinal sins and has slandered the Law, should try to cool himself beside the little bodies of water that are the Āgama, Flower Garland, Meditation, and Mahāvairochana sutras, the raging fever caused by his great offenses would never be dispelled. But if he should lie down on the great snowy mountain that is the Lotus Sutra, then the raging fever caused by the five cardinal sins, his slander of the Law, and his incorrigible disbelief would be dispelled instantly." - On Repaying Debts of Gratitude

"Is not the meaning of the sutra and the commentary that the way to Buddhahood lies within the two elements of reality and wisdom? Reality means the true nature of all phenomena, and wisdom means the illuminating and manifesting of this true nature. Thus when the riverbed of reality is infinitely broad and deep, the water of wisdom will flow ceaselessly. When this reality and wisdom are fused, one attains Buddhahood in one’s present form." - The Essentials for Attaining Buddhahood

The Universal Salty Taste

THERE are six kinds of flavors. The first is subtle, the second, salty, the third, pungent, the fourth, sour, the fifth, sweet, and the sixth, bitter. Even if one were to prepare a feast of a hundred flavors, if the single flavor of salt were missing, it would be no feast for a great king. Without salt, even the delicacies of land and sea are tasteless.

The ocean has eight mysterious qualities. First, it gradually becomes deeper. Second, being deep, its bottom is hard to fathom. Third, its salty taste is the same everywhere. Fourth, its ebb and flow follows certain rules. Fifth, it contains various treasure storehouses. Sixth, creatures of great size exist and dwell in it. Seventh, it refuses to house corpses. Eighth, it takes in all rivers and heavy rainfall without either increasing or decreasing.

[The Nirvana Sutra] compares “it gradually becomes deeper” to the Lotus Sutra leading everyone, from ordinary people who lack understanding to sages who possess it, to attain the Buddha way. The reason [the sutra uses the metaphor] “being deep, its bottom is hard to fathom” is that the realm of the Lotus Sutra can only be understood and shared between Buddhas, while those at the stage of near-perfect enlightenment or below are unable to master it. “Its salty taste is the same everywhere” compares all rivers, which contain no salt, to all sutras other than the Lotus, which offer no way to attain enlightenment. [The Nirvana Sutra] compares the water of all the rivers flowing into the sea and becoming salty to the people of different capacities instructed through the various provisional teachings who attain the Buddha way when they take faith in the Lotus Sutra. It compares “its ebb and flow follows certain rules” to upholders of the Mystic Law who even though they were to lose their lives would attain the stage of non-regression. It compares “it contains various treasure storehouses” to the countless practices and good deeds of all the Buddhas and bodhisattvas, and the blessings of the various pāramitās being contained in the Mystic Law. The reason for “creatures of great size exist and dwell in it" is that, because the Buddhas and bodhisattvas possess great wisdom, they are called “creatures of great size,” and that their great bodies, great aspiring minds, great distinguishing features, great evil-conquering force, great preaching, great authority, great transcendental powers, great compassion, and great pity all arise naturally from the Lotus Sutra. The reason for “it refuses to house corpses” is that with the Lotus Sutra one can free oneself for all eternity from slander and incorrigible disbelief. The reason for “without either increasing or p.40decreasing” is that the heart of the Lotus Sutra is the universality of the Buddha nature in all living beings.

The brine in a tub or jar of pickled vines ebbs and flows in accordance with the brine of the sea. One who upholds the Lotus Sutra and is subjected to imprisonment is like the salt in a tub or jar, while the Thus Come One Shakyamuni who freed himself from the burning house is like the salt of the sea. To condemn one who upholds the Lotus is to condemn the Thus Come One Shakyamuni. How astonished Brahmā, Shakra, and the four heavenly kings must be! If not now, when will the ten demon daughters’ vow to split the head of one who persecutes a follower of the Lotus into seven pieces be carried out?

Ajātashatru, who had imprisoned King Bimbisāra, suddenly broke out in virulent sores in his present existence. How can one who has imprisoned an upholder of the Lotus not suffer from virulent sores in this existence."

Nichiren

"Among all the sutras, such as the Flower Garland Sutra, the Āgama sutras, the Correct and Equal sutras, the Wisdom, Profound Secrets, Amida, Nirvana, Mahāvairochana, Diamond Crown, Susiddhikara, and Secret Solemnity sutras, all the sutras preached by the Thus Come One Shakyamuni, all the sutras preached by the Thus Come One Mahāvairochana, all the sutras preached by the Thus Come One Amida, all the sutras preached by the Thus Come One Medicine Master, and all the sutras preached by the various Buddhas of the three existences of past, present, and future—among all these sutras, the Lotus Sutra stands foremost. Thus these other sutras are analogous to the large rivers, middle-sized rivers, and small rivers, while the Lotus Sutra is likened to the great ocean.

The ocean possesses ten virtues, in which it surpasses the rivers. First, the ocean gradually becomes deeper, which is not true of rivers. Second, the ocean refuses to house corpses, which is not true of rivers. Third, the ocean obliterates the names of the various rivers that flow into it, while rivers retain their names. Fourth, the ocean’s taste is the same everywhere, while this is not true of rivers. Fifth, the ocean contains various treasures that are not found in rivers. Sixth, the ocean is extremely deep, which is not true of rivers. Seventh, the ocean is boundless in breadth, which rivers are not. Eighth, the ocean houses creatures of great size, which is not true of rivers. Ninth, the ocean has tides that ebb and flow, but rivers do not, and tenth, the ocean absorbs the waters of torrential rains or huge rivers without ever overflowing, but this is not true of rivers.

The Lotus Sutra likewise has ten virtues, while the other sutras have ten faults. In the case of this sutra, the benefits gained from it increase in depth and bounty, and they continue down to the fiftieth person who hears of it. In the case of the other sutras, however, there is no benefit to be gained even by the first person who hears them, much less by the second, third, or fourth person, and so on down to the fiftieth person.

Though rivers may be deep, their depth cannot match even the shallow places of the ocean. And though the various other sutras may claim that because of a single character, a single phrase, or the ten meditations1 they encompass evil people who have committed the ten evil acts or the five cardinal sins, such benefits cannot match those gained by the fiftieth person who hears a single character or a single phrase of the Lotus Sutra and responds with joy." - The Essence of the Medicine King Chapter

"Be extremely cautious, and for the time being never submit yourself to writing a pledge, whatever it may concern. No matter how furiously a fire may rage, it burns out after a while. On the other hand, water may appear to move slowly, but its flow does not easily vanish. Since you are hot-tempered and behave like a blazing fire, you will certainly be deceived by others. If your lord coaxes you with soft words, I am sure you will be won over, just as a fire is extinguished by water. Untempered iron quickly melts in a blazing fire, like ice put in hot water. But a sword, even when exposed to a great fire, withstands the heat for a while, because it has been well forged. In admonishing you in this way, I am trying to forge your faith." - The Hero of the World

"Myō in India is rendered as sad, and in China, as miao. Myō means to be fully endowed, which in turn has the meaning of “perfect and full.” Each word and each character of the Lotus Sutra contains within it all the 69,384 characters that compose the sutra. To illustrate, one drop of the great ocean contains within it the waters of all the various rivers that flow into the ocean, and a single wish-granting jewel, though no bigger than a mustard seed, is capable of showering down the treasures that one could wish for with all the wish-granting jewels.: The Daimoku of the Lotus Sutra

"The Lotus Sutra states that Bodhisattva Superior Practices and the others will appear in the first five hundred years of the Latter Day of the Law to propagate the five characters, the embodiment of the two elements of reality and wisdom. The sutra makes this perfectly clear. Who could possibly dispute it? I, Nichiren, am neither Bodhisattva Superior Practices nor his envoy, but I precede them, spreading the five characters to prepare the way. Bodhisattva Superior Practices received the water of the wisdom of the Mystic Law from the Thus Come One Shakyamuni and causes it to flow into the wasteland of the people’s lives in the evil world of the latter age. This is the function of wisdom. Shakyamuni Buddha transferred this teaching to Bodhisattva Superior Practices, and now Nichiren propagates it in Japan. With regard to the transfer of teachings, it is divided into two categories: general and specific. If you confuse the general with the specific even in the slightest, you will never be able to attain Buddhahood and will wander in suffering through endless transmigrations of births and deaths." - The Essentials for Attaining Buddhahood.

"If the water[of faith] is clear, then the moon will not fail to be reflected there..." - Opening of the Eyes

"There are many degrees of slander: shallow and profound, slight and heavy. Even among those who embrace the Lotus Sutra, very few uphold it steadfastly both in mind and in deed. Few are the practitioners who are able to uphold this sutra. But those who do will not suffer serious retribution even if they have committed minor offenses against the sutra. Their strong faith expiates their offenses as surely as a flood extinguishes tiny fires." - The Embankments of Faith

"This time I am sure that you will give up your faith. If you do, I have not the slightest intention of reproaching you for it. Likewise, neither should you blame me, Nichiren, when you have fallen into hell. It is in no way my responsibility. It is an undeniable fact that fire can at once reduce even a thousand-year-old field of pampas grass to ashes, and that the merit one has formed over a hundred years can be destroyed with a single word." - The Three Obstacles and Four Devils

“The good fortune you gain thereby... cannot be burned by fire or washed away by water.” - Lotus Sutra Chapter 23

"The lay priest felt deeply concerned about the life to come and had for a long time devoted himself to chanting the Nembutsu. Moreover, he had constructed an Amida hall and dedicated his lands in offering to Amida Buddha. He was also afraid of how the steward p.530of the area6 might react, and so he did not come forward and take faith in the Lotus Sutra. From his point of view, this was probably the most reasonable course to take. But at the same time, he will without doubt fall into the great citadel of the hell of incessant suffering. I had thought, for example, that, even if I were to send him a copy of the Lotus Sutra, he would not be willing to abandon the practice of the Nembutsu out of his fear of worldly opinion, and so it would be like combining water with fire. There was no doubt that the flood of his slander of the Law would extinguish the small flame of his faith in the Lotus Sutra. And if he were to fall into hell, I, Nichiren, would in turn be to blame. Thus, while asking myself anxiously again and again what ought to be done, I have so far not sent him a copy of the Lotus Sutra." - Letter to the Lay Priest Ichinosawa

"I-lung said, “It was my hand that wrote the titles. How could you have been saved? Moreover, I did not write them (the titles of the Lotus Sutra) with sincerity. How could it possibly have helped you?” His father replied: “How ignorant you are! Your hand is my hand, and your body is my body. The characters you write are the characters I write. Although you had no faith in your heart, you nevertheless wrote the titles with your hand. Therefore, I have already been saved. Think of a child who sets fire to something and, without the least intention of doing so, causes it to be burned. The same holds true with the Lotus Sutra. If one professes faith in it, one will surely become a Buddha, even though one may not expect it in the least. Now that you understand this principle, never slander the Lotus Sutra. Since we are among the laity, however, we are in a better position to repent of our past slanderous words, no matter how grave they may have been.” Wu-lung and I-lung

"At present the entire body of the Honorable Abutsu is composed of the five elements of earth, water, fire, wind, and space. These five elements are also the five characters of the daimoku...." - On the Treasure Tower

"One may ask why the results of these vows should be so long in appearing. And yet, though one might point at the earth and miss it, though one might bind up the sky, though the tides might cease to ebb and flow and the sun rise in the west, it could never happen that the prayers of the practitioner of the Lotus Sutra would go unanswered. If the bodhisattvas, the human and heavenly beings, the eight kinds of nonhuman beings, the two sages, the two heavenly deities, and the ten demon daughters would by some unlikely chance fail to appear and protect the practitioner of the Lotus Sutra, then above them they would be showing disdain for Shakyamuni and the other Buddhas, and below they would be guilty of deceiving the beings of the nine realms.

It makes no difference if the practitioner himself is lacking in worth, defective in wisdom, impure in his person, and lacking in virtue derived from observing the precepts. So long as he chants Namu-myoho-renge-kyo, they will invariably protect him. One does not throw away gold because the bag that holds it is dirty; one does not ignore the sandalwood trees because of the foul odor of the eranda trees around them; and one does not refuse to gather lotuses because the pond in the valley where they grow is not clean. If they ignore the practitioner of the Lotus Sutra, they will be going against their vow." - On Prayer

tkp67
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Joined: Sun May 12, 2019 5:42 am

Re: The Writings of Nichiren

Post by tkp67 » Mon Sep 30, 2019 1:20 pm

From the distant past to our present day, what parting is there, whether parent from child, or lord from retainer, that has ever been painless? But no parting is as painful as that that takes place between man and woman. You have been born as a woman in countless existences since the far distant past, but it is this husband who was your last good friend in the sahā world.

Scattered blossoms
and fallen fruit
bloom and form again.
Why must the deceased one
never return?

Last year you grieved
this year is also hard
day after day, month after month.
For your heart
is ever heavy.

I have chanted the daimoku of the Lotus Sutra on his behalf.

Nichiren

The second day of the eleventh month

Reply to the lay nun Myōshin

tkp67
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Re: The Writings of Nichiren

Post by tkp67 » Mon Sep 30, 2019 1:30 pm

QUESTION: Where does the doctrine of the eighteen perfections derive from?

Answer: It has its source in the single character ren, or lotus.

Question: Can we find it explained in any of the commentaries?

Answer: It is explained in The Daily Records of the Transmission at Hsiu-ch’an-ssu Temple by the Great Teacher Dengyō. The doctrine constitutes one of the recondite teachings of the present-day Tendai school. It is to be treated as secret! It is to be treated as secret!

Question: What are the names of the eighteen perfections?

Answer: (1) Perfection of the universal truth, (2) perfection of religious practice, (3) perfection of the function of conversion, (4) perfection of the sea of effects, (5) perfection of duality and identity, (6) perfection of all the various teachings, (7) perfection of one instant of thought, (8) perfection of actual phenomena and the universal principle, (9) perfection of benefits, (10) perfection of the various stages of practice, (11) perfection of the seed, (12) perfection of the provisional and the true, (13) perfection of the various phases of phenomena, (14) perfection of the understanding of worldly truth, (15) perfection of the interior and the exterior, (16) perfection of observation of the mind, (17) perfection of tranquillity and brightness, and (18) perfection of the inconceivable.

Question: What do these names mean?
--> https://www.nichirenlibrary.org/en/wnd-2/Content/331

On the Eighteen Perfections

narhwal90
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Re: The Writings of Nichiren

Post by narhwal90 » Mon Sep 30, 2019 3:07 pm

Whoa good one.tkp!! I dont recall reading or studyimg that one ever, thanks! will.do so now 😁

dude
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Re: The Writings of Nichiren

Post by dude » Tue Oct 01, 2019 4:31 am

:thumbsup:

tkp67
Posts: 676
Joined: Sun May 12, 2019 5:42 am

Re: The Writings of Nichiren

Post by tkp67 » Tue Oct 01, 2019 2:14 pm

:anjali:
What can we say, then, of persons who are devoting themselves to Buddhism? Surely they should not forget the debts of gratitude they owe to their parents, their teachers, and their country.

But if one intends to repay these great debts of gratitude, one can hope to do so only if one learns and masters Buddhism, becoming a person of wisdom. If one does not, one will be like a man who attempts to lead a company of the blind over bridges and across rivers when he himself has sightless eyes. Can a ship steered by someone who cannot even tell the direction of the wind ever carry the traveling merchants to the mountains where treasure lies?

If one hopes to learn and master Buddhism, then one cannot do so without devoting time to the task. And if one wants to have time to spend on the undertaking, one cannot continue to wait on one’s parents, one’s teachers, and one’s sovereign. Until one attains the road that leads to emancipation, one should not defer to the wishes and feelings of one’s parents and teachers, no matter how reasonable they may be.

Many people may think that counsel such as this runs counter to secular virtues and also fails to accord with the spirit of Buddhism. But in fact secular texts such as The Classic of Filial Piety make clear that there are times when one can be a loyal minister or a filial child only by refusing to obey the wishes of one’s sovereign or parents. And in the sacred scriptures of Buddhism it is said, “By renouncing one’s obligations and entering the Buddhist life one can truly repay those obligations in full.”5 Pi Kan refused to go along with his sovereign’s wishes and thereby came to be known as a worthy man.6 Prince Siddhārtha disobeyed his father King Shuddhodana and yet became the most outstanding filial son in all the threefold world. These are examples of what I mean.

Once I had understood this and prepared to cease deferring to my parents and teachers and instead to delve into the truths of Buddhism, I found that there are ten clear mirrors that reflect the sacred doctrines of the Buddha’s lifetime of teachings.
---> https://www.nichirenlibrary.org/en/wnd-1/Content/88

On Repaying Debts of Gratitude

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