The Writings of Nichiren

illarraza
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Re: The Writings of Nichiren

Post by illarraza » Sun Mar 15, 2020 5:53 am

"...One would therefore expect to find more victims of the epidemic among Nichiren’s followers than among the believers of Nembutsu, or priests of the True Word, Zen, and Precepts schools. For some reason, however, there is less affliction and death among Nichiren’s followers. It is indeed mysterious. Is this because we are few in number, or because our faith is strong?..." -- The Treament of Illness

illarraza
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Re: The Writings of Nichiren

Post by illarraza » Sun Mar 15, 2020 5:55 am

Some passages from Nichiren on the Buddhist Gods:

Such being the case, you must be an envoy sent by the heavenly gods Bonten and Taishaku."(Letter to Endo Saemon-no-ji)

"Therefore, King Bonten will look after you with his divine eye, Taishaku will press his palms together and pay obeisance to you, the earthly deities will delight in reverently holding up your feet, and Shakyamuni Buddha will extend his hand from Eagle Peak to stroke your head. Namu-myoho-renge-kyo, Namu-myoho-renge-kyo."(Reply to Lord Matsuno's Wife)

"Then I could test the vows that the Sun Goddess, Hachiman, the gods of the sun and the moon, Taishaku and Bonten made in the presence of the Buddha. Above all, I will urge them to protect every one of you."(Reply to a Believer)

"How astonished Bonten, Taishaku and the Four Heavenly Kings must be to witness it! "(Universal Salty Taste).

"Since you thus proved yourself to be the most worthy ally of the Lotus Sutra in all the world, no doubt Bonten and Taishaku could not bring themselves to forsake you."(The Receipt of New Feifs).

"Shakyamuni had the support of Bonten and Taishaku who dwell in heaven. From among the six paths, the Buddha chose the worlds of Heaven and Humanity, and of these two, he chose to be born among human beings."(Propagation by the Wise)

"Even so, if we could somehow place ourselves under the protection of the Lotus Sutra, Shakyamuni Buddha and the Buddhas of the ten directions would treat us as their children, and thus even the heavenly kings Bonten and Taishaku. would refrain from approaching us out of fear."(Jozo and Jogen)

"Your sincerity is loftier than the sky, and the heavenly gods Bonten and Taishaku must also be aware of it."(The Causal Law of life).

"You are the most filial person in all of Japan. Bonten and Taishaku will descend from heaven to serve as left and right wings to you, and the gods of the earth in the four directions will support your feet, revering you as their father and mother."(Filial and Unfilial Conduct).

"These are two deities whom Bonten, Taishaku, and the gods of the sun and moon have assigned to each person in order to protect him."(Unity of Husband and Wife).

"This is due solely to the workings of Bonten, Taishaku, the gods of the sun and moon, and other deities."(Reply to Yasaburu).

"Aside from the agony which awaits slanderers in the next life, I have enjoined Bonten, Taishaku, the gods of the sun and moon, and the Four Heavenly Kings to punish in this life those who have become enemies of the Lotus Sutra, as a warning to the people."(The Royal Palace)

"Bonten and Taishaku witnessed what happened, and the Great Bodhisattva Hachiman of Kamakura likewise looked on."(The Story of Ohashi no Taro)

"The time will certainly come when, by the workings of Bonten and Taishaku, the entire Japanese nation will simultaneously take faith in the Lotus Sutra. At that time, I am convinced, many people will insist that they too have believed since the very beginning."(The Workings of Bonten and Taishaku).

"That is why Bonten, Taishaku, the gods of the sun and moon, and the Four Heavenly Kings incited a neighboring country to punish our land. This is clearly described in the Daijuku and Ninno sutras, the Nirvana Sutra and the Lotus Sutra."(A Sage Perceives the Three Existences).

"You may rest assured that nothing, not even a person possessed by a powerful demon, can harm Nichiren, because Bonten, Taishaku, the gods of the sun and moon, the Four Heavenly Kings, Tensho Daijin and Hachiman are safeguarding him."(On Persecutions Befalling the Buddha).

"Furthermore, the Lotus Sutra states that the votary of this sutra will receive the protection of the bodhisattvas as numerous as the dust particles of a thousand worlds who emerged from the earth, the bodhisattvas Monju and Kannon, Bonten, Taishaku, the gods of the sun and moon, the Four Heavenly Kings and the ten demon daughters. Therefore, there is no other way to attain Buddhahood than
by practicing the Lotus Sutra, for it is the only scripture which reveals things past and future."(Letter to the Priests of Seichoji).

"Therefore, as Japan no longer has a ruler worthy of protection, Bonten, Taishaku, the gods of the sun and moon, and the Four Heavenly Kings have replied to this slander by ordering a foreign country to invade Japan. They have also dispatched the votary of the Lotus Sutra as their envoy."(Letter to
Misawa).

"The Daijuku, Konkomyo, Ninno, Shugo, Hatsunaion and Saishoo sutras record that when the Latter Day of the Law begins, if there should appear a person who practices the True Law, then those who uphold false teachings will appeal to the ruler and his ministers, and the ruler and his ministers, believing their words, will revile that single person who upholds the True Law or attack him, send him into exile or even put him to death. At that time, King Bonten, Taishaku and all the other innumerable deities and the gods of heaven and earth will take possession of the wise rulers of neighboring countries and cause them to overthrow the nation where these things take place. Doesn't the situation we face today resemble that described in these sutras?"(The Three Tripitaka Masters Pray For Rain).

"When the fox of Mount Shita encountered the Law of the Buddha, he grew dissatisfied with life, longed for death, and was reborn as the god Taishaku. In the same way, Abutsu Shonin grew weary of his existence in this impure world, and so he became a Buddha."(The Treasure of a Filial Child).

tkp67
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Re: The Writings of Nichiren

Post by tkp67 » Sun Mar 15, 2020 4:17 pm

“Flower Virtue, you see only the body of Bodhisattva Wonderful Sound that is here. But this bodhisattva manifests himself in various different bodies and preaches this sutra for the sake of living beings in various different places. At times he appears as King Brahma, at times as the lord Shakra, at times as the heavenly being Freedom, at times as the heavenly being Great Freedom, at times as a great general of heaven, at times as the heavenly king Vaishravana, at times as a wheel-turning sage king, at times as one of the petty kings, at times as a rich man, at times as a householder, at times as a chief minister, at times as a Brahman, at times as a monk, a nun, a layman believer, or a laywoman believer, at times as the wife of a rich man or a householder, at times as the wife of a chief minister, at times as the wife of a Brahman, at times as a young boy or a young girl, at times as a heavenly being, a dragon, a yaksha, a gandharva, an asura, a garuda, a kimnara, a mahoraga, a human or a nonhuman being, and so preaches this sutra. The hell dwellers, hungry spirits, beasts, and numerous others who are in difficult circumstances are thus all able to be saved. And for the sake of those who are in the women’s quarters of the royal palace, he changes himself into a woman’s form and preaches this sutra.

“Flower Virtue, this bodhisattva Wonderful Sound can save and protect the various living beings of the saha world. This bodhisattva Wonderful Sound performs various transformations, manifesting himself in different forms in this saha land and preaching this sutra for the sake of living beings, and yet his transcendental powers, his transformations, and his wisdom suffer no injury or diminution thereby. This bodhisattva employs various types of wisdom to illuminate the saha world, causing each one among all the living beings to acquire the appropriate understanding, and does the same in all the worlds in the ten directions numerous as Ganges sands.

“If the form of a voice-hearer is what is needed to bring salvation, he manifests himself in the form of a voice-hearer and proceeds to preach the Law. If the form of a pratyekabuddha will p.337bring salvation, he manifests himself in the form of a pratyekabuddha and preaches the Law. If the form of a bodhisattva will bring salvation, he manifests a bodhisattva form and preaches the Law. If the form of a buddha will bring salvation, he immediately manifests a buddha form and preaches the Law. Thus he manifests himself in various different forms, depending upon what is appropriate for salvation. And if it is appropriate to enter extinction in order to bring salvation, he manifests himself as entering extinction.

“Flower Virtue, the bodhisattva mahasattva Wonderful Sound has acquired the great transcendental powers and the power of wisdom that enable him to do all this!”

At that time the bodhisattva Flower Virtue said to the Buddha, “World-Honored One, this bodhisattva Wonderful Sound has planted the roots of goodness very deeply. World-Honored One, what samadhi does this bodhisattva dwell in, that he is able to carry out all these transformations and manifestations to save living beings?”

The Buddha said to Bodhisattva Flower Virtue, “Good man, this samadhi is called manifesting all kinds of bodies. The bodhisattva Wonderful Sound, dwelling in this samadhi, is able in this manner to enrich and benefit immeasurable living beings.”

When the Buddha preached this chapter on Bodhisattva Wonderful Sound, the eighty-four thousand persons who had come with Bodhisattva Wonderful Sound all acquired this samadhi enabling them to manifest all kinds of bodies, and the immeasurable bodhisattvas in this saha world also acquired this samadhi and dharani.

At that time the bodhisattva mahasattva Wonderful Sound, having finished offering alms to Shakyamuni Buddha and to the tower of Many Treasures Buddha, returned to his original land. The lands that he passed through on his way quaked and trembled in six different ways, jeweled lotus flowers rained down, and hundreds, thousands, ten thousands, millions of different kinds of music played.

After he had arrived in his original land and was surrounded by his eighty-four thousand bodhisattvas, he proceeded to the p.338place of the buddha Pure Flower Constellation King Wisdom and addressed the buddha, saying, “World-Honored One, I visited the saha world, enriched and benefited the living beings, saw Shakyamuni Buddha and the tower of Many Treasures Buddha, and offered obeisance and alms to them. I also saw Bodhisattva Manjushri, prince of the Dharma, and I saw Bodhisattva Medicine King, Bodhisattva Gaining Diligent Exertion Power, Bodhisattva Brave Donor, and others. And I made it possible for these eighty-four thousand bodhisattvas to gain the samadhi enabling them to manifest all kinds of bodies.”

When the Buddha preached this chapter on the comings and goings of Bodhisattva Wonderful Sound, forty-two thousand sons of gods gained the truth of the birthlessness of all phenomena, and Bodhisattva Flower Virtue gained the Lotus samadhi.
The Bodhisattva Wonderful Sound

---> https://www.nichirenlibrary.org/en/lsoc/Content/24

illarraza
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Re: The Writings of Nichiren

Post by illarraza » Fri Mar 20, 2020 3:47 pm

Nichiren on admonishing slanderers:

“You should read again and again the previous letter in which I explained that one should of course obey one’s teacher, sovereign, and parents, but should they commit wrongs, admonishing them is in fact being loyal to them,” (The Three Obstacles and four Devils)

“How could I ever feel distantly toward any of you? Even in the case of the Nembutsu priests, the Zen priests, and the True Word teachers, and the ruler of the nation and other men of authority, all of whom bear me such hatred— I admonish them because I want to help them, and their hatred for me makes me pity them all the more.” (Reply to the lay Priest Takahashi)

“If rumor spreads that you appear to be a votary of the Lotus Sutra, both those who are close to you and those who are not will unexpectedly admonish you as if they were your true friends, saying, “If you believe in the priest Nichiren, you will surely be misled.” (The Workings of Brahma and Shakra)

“The Classic of Filial Piety states, “[In a case of moral wrong,] a son must admonish his father, and a minister must admonish his lord.” (The Letter of Petition from Yorimoto )

“The Great Teacher Dengyo states, “In general, where unrighteousness is concerned, a son must admonish his father, and a minister must admonish his lord.” (ibid.)

“Yet not only do they fail to remonstrate with them, but they criticize one who does confront the Nembutsu school, which is strange indeed! As for Daishin-bo, as I wrote you before, please strongly admonish him by letter.” (The third Doctrine)

“It stipulates that, no matter how learned one may be, if one sees an enemy of the Lotus Sutra but fails to admonish that person out of fear, one will fall into the hell of incessant suffering.” (Letter to Akimoto)

“What is more, it was through the Lotus Sutra that these bodhisattvas attained Buddhahood, and because the Buddha fervently admonished them concerning it, they took solemn vows in the presence of the Buddha.” (On Prayer)

“The high minister Pi Kan, seeing that the Yin dynasty was on the path to ruin, strongly admonished the ruler, though it cost him his head.” (Opening of the Eyes)

“The hermit regretfully replied, “It is my fault for not having admonished you enough beforehand.” (Letter to the Brothers)

”But Punyayashas admonished him, saying, “Ashvaghosha, do not behead yourself ! Use that head and mouth to praise Mahayana.” (On Curing Karmic Disease)

“But because Kuan Lung- feng remonstrated with King Chieh of the Hsia dynasty and Pi Kan admonished King Chou of the Yin dynasty, their names have been handed down in history as those of worthies.” (op cit. Letter of Petition to Yorimoto)

“For years, therefore, I have continually admonished myself that, even though I might lack food or clothing, or be rebuked by my parents, brothers, teacher, and colleagues, or be persecuted by the ruler and all the people, if I were going to waver even in the slightest on that account, I would have done better never to have spoken out in the first place. ” (Letter to Misawa)

“Nichiren, who admonishes them for their evil, is father and mother to the ruler, and the teacher of all living beings.” (The Royal Palace)

“Is not a person of wisdom one who admonishes the ruler when the country is endangered or corrects others’ mistaken views? But in your case, no matter what error you may see, you will no doubt refuse to correct it for fear of society’s reaction.” (op. cit. Yorimoto)

The Nirvana Sutra states, “Human life runs its course more swiftly than a mountain stream; the person here today will not likely be here tomorrow.” The Maya Sutra reads, “Imagine, for instance, a flock of sheep being driven by a chandala to the slaughterhouse. Human life is exactly the same; step by step one approaches the place of death.” The Lotus Sutra states,

“There is no safety in the threefold world; it is like a burning house, replete with a multitude of sufferings, truly to be feared.”

In these passages from the sutras, our compassionate father, the World Honored One of Great Enlightenment, admonishes us, the ordinary people of the latter age; it is his warning to us, his ignorant children. Nevertheless, the people do not awaken for even one instant; nor do they conceive a desire to attain the way for even a single moment. In order to decorate their bodies, which, if abandoned in the fields, would be stripped naked overnight, they spend their time striving to pile up articles of clothing.

When their lives come to an end, within three days their bodies will turn into water that washes away, into dust that mixes with the earth, and into smoke that rises up into the sky, leaving no trace behind. Nevertheless, they seek to nurture these bodies and to amass great wealth.

This principle has been known since ancient times, but today the situation is pitiable. The country of Japan has been visited by continuous famine for the last several years, and supplies of food and clothing are exhausted. The domestic animals have all been consumed, and persons who eat human flesh are appearing. They tear flesh from the bodies of the dead, children, and the sick, mix it with fish or deer meat, and sell it. People purchase this mixture and eat it. Thus, this country has unwittingly become an abode of great evil demons.

Moreover, from the spring of last year through the middle of the second month of this year, epidemics have spread throughout the country. In five families out of ten, in fifty households out of a hundred, all the members have died from disease. Others have escaped illness but are suffering from great spiritual distress, and thus are in even greater agony than those who are ill. Even the people who managed to survive have lost the children who used to follow them as closely as shadows, or the spouses from whom they had been as inseparable as a pair of eyes, or the parents upon whom they had relied as they would upon heaven and earth. For them, what meaning does life hold? How could sensible people not abhor this world? The Buddha taught that there is no safety in the threefold world, but the current state of affairs seems excessively tragic.

Although I myself am only an ordinary person, I informed the ruler that the Buddha had left behind teachings predicting such a situation. However, he did not heed my admonitions, but rather began to persecute me even more harshly, so there was nothing further I could do. This country has already become a slanderer of the Law, and by turning into an enemy of the Lotus Sutra, it has also made itself an enemy of the Buddhas and the gods of the three existences and the ten directions.

Please consider deeply. No matter what grave crimes I, Nichiren, have been charged with, I am a votary of the Lotus Sutra. No matter what grave crimes a person who chants Namu Amida Butsu may be guilty of, it cannot be denied that he is a follower of the Nembutsu. Because I chant Nam-myoho-renge-kyo with my own mouth, I have been reviled, struck, exiled, and had my life threatened. However, in spite of all this, I have continued to exhort others to do likewise. Am I not then a votary of the Lotus Sutra?

In the Lotus Sutra, it is stipulated that those who bear a grudge against its votary are destined to fall into the Avichi hell. The fourth volume states that the offense of harboring malice toward a votary of the Lotus Sutra in the latter age is graver than that of reviling the Buddha for an entire medium kalpa.2 The seventh volume teaches that people who disparage the votary will suffer in the Avichi hell for a thousand kalpas.3 The fifth volume states that after the Buddha’s passing, when the Latter Day of the Law arrives, a votary of the Lotus Sutra will certainly appear, and that at that time, in that country, an immeasurably great multitude of monks who either uphold or violate the precepts will gather and denounce the votary to the ruler of the country, causing him to be banished and ruined.

These passages from the sutra all coincide precisely with what has happened to me. I am therefore convinced that I will attain Buddhahood in the future. I will speak in more detail when we meet” (No Safety in the Threefold World)

“Question: What eye of wisdom allows you to perceive that the Nembutsu, Zen, and other schools of our time are the enemies of the Lotus Sutra and evil companions who are ready to mislead all people?
Answer: I do not state personal opinions, but merely hold up the mirror of the sutras and commentaries so that the slanderers of the Law may see their ugly faces reflected there and perceive their errors. But if they are incurably “blind,” it is beyond my power.

In the “Treasure Tower” chapter in the fourth volume of the Lotus Sutra we read: “At that time Many Treasures Buddha offered half of his seat in the treasure tower to Shakyamuni Buddha . . . At that time the members of the great assembly [saw] the two Thus Come Ones seated cross-legged on the lion seat in the tower of seven treasures . . . And in a loud voice he [Shakyamuni Buddha] addressed all the four kinds of believers, saying: ‘Who is capable of broadly preaching the Lotus Sutra of the Wonderful Law in this saha world? Now is the time to do so, for before long the Thus Come One will enter nirvana. The Buddha wishes to entrust this Lotus Sutra to someone so that it may be preserved.’ ” This is the first pronouncement of the Buddha.

Again the chapter reads: “At that time the World-Honored One, wishing to state his meaning once more, spoke in verse form, saying: ‘This holy lord, this World-Honored One, though he passed into extinction long ago, still seats himself in the treasure tower, coming here for the sake of the Law. You people, why then do you not also strive for the sake of the Law? . . . In addition, these emanations of my body, Buddhas in immeasurable numbers like Ganges sands, have come, desiring to hear the Law . . . Each has abandoned his wonderful land, as well as his host of disciples, the heavenly and human beings, dragons, and spirits, and all the offerings they give him, and has come to this place on purpose to make certain the Law will long endure. . . . as though a great wind were tossing the branches of small trees. Through this expedient means they make certain that the Law will long endure. So I say to the great assembly: After I have passed into extinction, who can guard and uphold, read and recite this sutra? Now in the presence of the Buddha let him come forward and speak his vow!’ ” This is the second proclamation of the Buddha.

The passage continues: “The Thus Come One Many Treasures, I myself, and these emanation Buddhas who have gathered here, surely know this is our aim. . . . All you good men, each of you must consider carefully! This is a difficult matter—it is proper you should make a great vow. The other sutras number as many as Ganges sands, but though you expound those sutras, that is not worth regarding as difficult. If you were to seize Mount Sumeru and fling it far off to the measureless Buddha lands, that too would not be difficult. . . . But if after the Buddha has entered extinction, in the time of evil, you can preach this sutra, that will be difficult indeed! . . . If, when the fires come at the end of the kalpa, one can load dry grass on his back and enter the fire without being burned, that would not be difficult. But after I have passed into extinction if one can embrace this sutra and expound it to even one person, that will be difficult indeed! . . . All you good men, after I have entered extinction, who can accept and uphold, read and recite this sutra? Now in the presence of the Buddha let him come forward and speak his vow!” This is the third admonition from the Buddha. The fourth and fifth admonitions are found in the “Devadatta” chapter, and I will deal with them later.” (op. cit. Opening of the Eyes)

“Adherents of the various schools may attempt to attack you by citing the passage from The Treatise on the Great Perfection of Wisdom that states, “If one denounces the teachings others follow out of love for one’s own, then even if one is the practitioner who observes the precepts, one will never escape the pains of hell.” Ask them whether they know why Nagarjuna wrote this admonition, and if Nagarjuna could possibly have been ignorant of how serious an offense it is to slander the true teaching by clinging to provisional teachings. He stated, “The various sutras are not secret teachings; only the Lotus Sutra is secret.”30 He declared that the Lotus Sutra alone is the seed of enlightenment, likening it to a great physician who can change poison into medicine. Is it possible that he later regretted having said these things, and therefore wrote that, if one denounces the teachings others follow out of love for one’s own, one will be destined to fall into the evil paths? If so, he would have been directly contradicting the truthful words of the Lotus Sutra, in which the Buddha states, “Honestly discarding expedient means” and “Not accepting a single verse of the other sutras.”31 This is hardly conceivable. Nagarjuna was a bodhisattva who appeared in accordance with Shakyamuni Buddha’s prediction, as well as a scholar in the direct lineage of the Buddha’s teaching. He may well have written this admonition in his treatise because he foresaw that such priests as Kobo and T’an-luan would slander the Lotus Sutra, the teaching that befits this age of the Latter Day of the Law. You should scoff at your opponents for not knowing the meaning of the words they cite. Tell them: 'Are you yourselves not followers of those destined to fall into the evil paths? How pitiful! Are you not to be counted among those who will suffer for countless kalpas to come?'” (Teaching Practice and Proof)

“He agonized over what course to take, but in the end, fearful of violating the Buddha’s admonition, made known his views to Emperor Kammu.” (Selection of Time)

“The Nirvana Sutra states: “If even a good monk sees someone destroying the teaching and disregards him, failing to reproach him, to oust him, or to punish him for his offense, then you should realize that that monk is betraying the Buddha’s teaching. But if he ousts the destroyer of the Law, reproaches him, or punishes him, then he is my disciple and a true voice-hearer.”

This admonition urged me on, and I spoke out against slander in spite of the various persecutions I faced, because I would have become an enemy of the Buddha’s teaching if I had not.

Slander can be either minor or serious, however, and sometimes we should overlook it rather than attack it. The True Word and Tendai schools slander the Lotus Sutra and should be severely rebuked. But without great wisdom it is hard to differentiate correctly between their doctrines and the teachings that Nichiren spreads. Therefore, at times we refrain from attacking them, just as I did in On Establishing the Correct Teaching for the Peace of the Land.

Whether or not we speak out, it will be difficult for those who have committed the grave offense of slander to avoid retribution. Our seeing, hearing, and making no attempt to stop slander that, if we spoke out, could be avoided, destroys our gifts of sight and hearing, and is utterly merciless.

Chang-an writes, “If one befriends another person but lacks the mercy to correct him, one is in fact his enemy.”3 The consequences of a grave offense are extremely difficult to erase. The most important thing is to continually strengthen our wish to benefit others.” (The Embankments of Faith)

“The heart of all these passages is the admonition to embrace and believe in the Lotus Sutra in this Latter Day of the Law.” (The Embankments of Faith)

“Nevertheless, I was concerned that any admonition would be taken by the ignorant as mere jealousy of his wisdom, and so I refrained from speaking out.” (On Persecution Befalling the sage)

“Then the unenlightened man said: “Listening to the teachings and admonitions of a sage like you, I find that the misunderstandings I have labored under in recent days are all suddenly dispelled.” (op. cit. Conversations Sage)

“The third volume of the Nirvana Sutra says: ‘If even a good monk sees someone destroying the teaching and disregards him, failing to reproach him, to oust him, or to punish him for his offense, then you should realize that monk is betraying the Buddha’s teaching. But if he ousts the destroyer of the Law, reproaches him, or punishes him, then he is my disciple and a true voice-hearer.’

“The meaning of this passage is that, if a person striving to propagate the correct teaching of the Buddha should hear and see others propounding the teachings of the sutras in a mistaken manner and fail to reproach them himself or, lacking the power to do that, fail to appeal to the sovereign and in this way take measures to correct them, then he is betraying the Buddha’s teaching. But if, as the sutras direct, he is not afraid of others but censures these slanderers himself and appeals to the sovereign to take measures against them, then he may be called a disciple of the Buddha and a true priest.

“Being therefore determined to avoid the charge of ‘betraying the Buddha’s teaching,’ although I have incurred the hatred of others, I have dedicated my life to Shakyamuni Buddha and the Lotus Sutra, extending compassion to all living beings and rebuking slanders of the correct teaching. Those who cannot understand my heart have tightened their lips and glared at me with furious eyes. But if you are truly concerned about your future existence, you should think lightly of your own safety and consider the Law above all. Thus the Great Teacher Chang-an states, ‘ “[A royal envoy . . . would rather], even though it costs him his life, in the end conceal none of the words of his ruler”91 means that one’s body is insignificant while the Law is supreme. One should give one’s life in order to propagate the Law.’

“This passage is saying that, even if one must give up one’s life, one should not conceal the correct teaching; this is because one’s body is insignificant while the Law is supreme. Though one’s body be destroyed, one should strive to propagate the Law.” (ibid.)

“And what of these admonitions of mine? Because people regard them with suspicion and refuse to heed them, disasters such as those we now face occur.” (Three tripitak Masters Pray For Rain)

“Now this great evil True Word doctrine has spread to Kamakura, deceiving the members of the ruling clan and threatening to bring about the destruction of Japan. This is a matter of the gravest import, and I have not discussed it even with my disciples. Instead I have dissembled, pretending ignorance and filling their ears only with attacks upon Nembutsu and Zen. But since my admonitions continue to go unheeded, without begrudging even my life, I will also tell my disciples what the true situation is.

“When I do so, they will be even more perplexed, saying that, no matter how admirable or worthy of respect Nichiren may be, he can scarcely surpass Jikaku and Kobo. I fear I will never succeed in banishing all their doubts. How can I dispel them?” (op. cit. Takahashi)

“It is a grave offense to go against these admonitions, and though invisible to the eye, the error piles up until it sends one plummeting to hell.” (Fourteen Slanders)

“My admonitions have surpassed even those set forth in the yüeh-fu poems of Po Chüi, and my prophecies are not inferior to those of the Buddha.” (The Actions of the Votary of the Lotus Sutra)

“In ancient China, King Chou of the Yin dynasty refused to heed the admonitions of his loyal minister Pi Kan and instead cut out Pi Kan’s heart.” (ibid.)

“But just as a high wind creates great waves, or a powerful dragon brings forth torrential rains, so my admonitions called forth increasing animosity.” (ibid.)

“However, he did not heed my admonitions, but rather began to persecute me even more harshly, so there was nothing further I could do. (op. cit. no Safety Threefold World)

“I, Nichiren, fearing these admonitions of the Buddha, accordingly accused all those throughout the nation who were deserving of it, and more than once I was condemned to exile or to death.” (Letter to Akimoto)

“Thus, although Shan-wu-wei, Hsüantsang, Kobo, Jikaku, Chisho, and the others put forth a variety of clever arguments, they could produce no passage of scripture proving the Lotus Sutra to be inferior to the Mahavairochana Sutra. Their whole argument rests solely on the question of whether the sutra includes mudras and mantras. Rather than writing hundreds of volumes of argument, traveling back and forth between China and Japan with their unending schemes, and arranging for the promulgation of imperial edicts in order to intimidate people, they would have been better off producing some clear passage of proof in the sutras themselves. Who then could have doubted their assertions??

Dewdrops accumulate to form a stream, and streams accumulate to form the great ocean. Particles of dust accumulate to form a mountain, and mountains accumulate to form Mount Sumeru. And in the same way, trifling matters accumulate to become grave ones. How much more so in the case of this matter, which is the gravest of all! When these men wrote their commentaries, they should have exerted themselves in examining both the principles and documentary evidence of the two teachings, and when the court issued imperial edicts, it, too, should have delivered its admonitions after thoroughly investigating both sides and citing some clear passage of proof.

Not even the Buddha himself could repudiate his statement that, among all the sutras he has preached, now preaches, and will preach, [the Lotus Sutra stands supreme]. How much less, then, can scholars, teachers, and rulers of states use their authority to do so! This statement [of the Buddha] has been heard by Brahma, Shakra, the gods of the sun and moon, and the four heavenly kings, and duly recorded in their respective palaces.

So long as the people truly did not know of this statement, it seems that the false interpretations of the teachers I mentioned spread without anyone incurring retribution. But once a person of forceful character has come forward to make this sutra passage known in a bold and uncompromising fashion, then grave matters are certain to occur. Because people have looked down on this person and cursed him, struck him, sent him into exile, or attempted to take his life, Brahma, Shakra, the gods of the sun and moon, and the four heavenly kings have risen up in anger and become that votary’s allies. Thus unexpected censures have come down from heaven, and the people are about to be wiped out and the nation destroyed.

Though the votary of the Lotus Sutra may be of humble background, the heavenly deities who protect him are fearsome indeed. If an asura tries to swallow the sun or moon, its head will split into seven pieces. If a dog barks at a lion, its bowels will rot. And as I view the situation today, the same sort of retribution is happening here in Japan.

On the other hand, those who give alms and support to the votary will receive the same benefit as though making offerings to the Lotus Sutra itself. As the Great Teacher Dengyo says in his commentary, “Those who praise him will receive blessings that will pile up as high as Mount Calm and Bright, while those who slander him will be committing a fault that will condemn them to the hell of incessant suffering.”

The person who offered a humble meal of millet to a pratyekabuddha became the Thus Come One Treasure Brightness. He who offered a mud pie to the Buddha became the ruler of Jambudvipa. Though one may perform meritorious deeds, if they are directed toward what is untrue, then those deeds may bring great evil, but they will never result in good. On the other hand, though one may be ignorant and make meager offerings, if one presents those offerings to a person who upholds the truth, one’s merit will be great. How much more so in the case of people who in all sincerity make offerings to the correct teaching!” (The Bodies and Minds of Ordinary Beings)

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Re: The Writings of Nichiren

Post by illarraza » Fri Mar 20, 2020 3:56 pm

Nichiren's true disciples don't pick and choose Nichiren like a Chinese buffet customer, 'I'll take the spare ribs but I don't like the salty fish." The few lines where Nichiren was sympathetic to the pre-Lotus Sutra teachings and the one passage where he acknowledged the exceedingly rarely to be used teaching method of introducing pre-Lotus Sutra teachings initially, are far outweighed by his numerous admonitions to abandon expedients. Here are two salient passages:

"In Tung-ch’un we read: “Question: While the Buddha was in the world, there were many who were resentful and jealous. But in the age after his passing, when someone preaches this [Lotus] sutra, why do so many oppose that person? Answer: It is said that good medicine tastes bitter. This sutra, which is like good medicine, dispels attachments to the five vehicles and establishes the one ultimate principle. It reproaches those in the ranks of ordinary beings and censures those in the ranks of sagehood, denies [provisional] Mahayana and refutes Hinayana. It speaks of the heavenly devils as poisonous insects and calls non-Buddhists demons. It censures those who cling to Hinayana teachings, calling them mean and impoverished, and it dismisses bodhisattvas as beginners in learning. For this reason, heavenly devils hate to listen to it, non-Buddhists find their ears offended, persons of the two vehicles are dumbfounded, and bodhisattvas flee in terror. That is why all these types of people try to make hindrances [for a practitioner of the Lotus Sutra]. The Buddha was not speaking nonsense when he declared that hatred and jealousy would abound.” -- The Opening of the Eyes

"In this age, the provisional teachings have turned into enemies of the true teaching. When the time is right to propagate the teaching of the one vehicle, the provisional teachings become enemies. When they are a source of confusion, they must be thoroughly refuted from the standpoint of the true teaching. Of the two types of practice, this is shakubuku, the practice of the Lotus Sutra. With good reason T’ient’ai stated, “The Lotus Sutra is the teaching of shakubuku, the refutation of the provisional doctrines.” -- On Practicing the Buddha's Teachings

"Now, in the Latter Day of the Law, who is carrying out the forceful practices of the Lotus Sutra in strict accordance with the Lotus Sutra? Suppose someone, no matter who, should unrelentingly proclaim that the Lotus Sutra alone can lead people to Buddhahood, and that all other sutras, far from enabling them to attain the way, only drive them into hell. Observe what happens should that person thus try to refute the teachers and the doctrines of all the other schools. The three powerful enemies will arise without fail."-- Ibid

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Re: The Writings of Nichiren

Post by tkp67 » Fri Mar 20, 2020 6:53 pm

Nichren's true disciples respect all minds and teach accordingly without bias, malice, anger or hurt.
Nichiren often refers to Bodhisattva Never Disparaging as an example of the true spirit of bodhisattva practice. In his writing The Three Kinds of Treasure, he states: “The heart of the Buddha’s lifetime of teachings is the Lotus Sutra, and the heart of the practice of the Lotus Sutra is found in the ‘Never Disparaging’ chapter. What does Bodhisattva Never Disparaging’s profound respect for people signify? The purpose of the appearance in this world of Shakyamuni Buddha, the lord of teachings, lies in his behavior as a human being” (851–52).

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Re: The Writings of Nichiren

Post by tkp67 » Fri Mar 20, 2020 6:55 pm

The daimoku reveals ignorance equally for all those who apply it with faith.

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Re: The Writings of Nichiren

Post by illarraza » Fri Mar 20, 2020 9:09 pm

Nichiren affirms, faith is first and foremost [the primacy of faith]

"The meaning of this passage is that, although you may not hold in your hand the eight scrolls that make up the Lotus Sutra, if you are a person who has faith in the sutra, then all twenty-four hours of the day you are one who “upholds the sutra.” Though your mouth may not utter the sounds of one who is reciting the sutra, if you have faith in the Lotus Sutra, then every day, every hour, every instant you are one who reads all the sutras." -- Nichiren

"The Lotus Sutra, wherein the Buddha honestly discarded expedient means, says that one can 'gain entrance through faith alone.' And the Nirvana Sutra, which the Buddha preached in the grove of sal trees on the last day of his life, states, 'Although there are innumerable practices that lead to enlightenment, if one teaches faith, then that includes all those practices.'

"Thus faith is the basic requirement for entering the way of the Buddha. In the fifty-two stages of bodhisattva practice, the first ten stages, dealing with faith, are basic, and the first of these ten stages is that of arousing pure faith. Though lacking in knowledge of Buddhism, a person of faith, even if dull-witted, is to be reckoned as a person of correct views. But even though one has some knowledge of Buddhism, if one is without faith, then one is to be considered a slanderer and an icchantika, or person of incorrigible disbelief." -- Nichiren

"What is most important is that, by chanting Namu-myoho-renge-kyo alone, you can attain Buddhahood. It will no doubt depend on the strength of your faith. To have faith is the basis of Buddhism. Thus the fourth volume of Great Concentration and Insight states, “Buddhism is like an ocean that one can only enter with faith.” The fourth volume of The Annotations on “Great Concentration and Insight” explains this: “With regard to the phrase ‘Buddhism is like an ocean that one can only enter with faith,’ even Confucius taught that faith is first and foremost. How much more so is this true of the profound doctrines of Buddhism! Without faith, how could one possibly enter? That is why the Flower Garland Sutra defines faith as the basis of the way and the mother of blessings.” The first volume of Great Concentration and Insight says, “How does one hear, believe in, and practice the perfect teaching to attain perfect enlightenment?” The first volume of On “Great Concentration and Insight” says, “To ‘believe in the perfect teaching’ means to awaken faith through doctrine and to make faith the basis of practice.” -- Nichiren

"...In describing the first, second, and third of the five stages of practice, the Buddha restricts those at these stages from practicing precepts and meditation, and places all emphasis upon the single factor of wisdom. And because our wisdom is inadequate, he teaches us to substitute faith for wisdom, making this single word “faith” the foundation. Disbelief is the cause for becoming an icchantika and for slander of the Law, while faith is the cause for wisdom and corresponds to the stage of hearing the name and words of the truth."

"Both practice and study arise from faith." -- Nichiren

The blessings gained by arousing even a single moment of faith in and understanding of the Lotus Sutra surpass those of practicing the five prāmitās;..." -- Nichiren

"In this passage of commentary, “subordinate concerns” refers to the five pāramitās. If the beginner tries to practice the five pāramitās at the same time that he embraces the Lotus Sutra, that may work to obstruct his primary practice, which is faith...." -- Nichiren

The most important practice is the practice of faith.

tkp67
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Re: The Writings of Nichiren

Post by tkp67 » Fri Apr 03, 2020 1:56 pm

Be resolved to summon forth the great power of your faith, and chant Nam-myoho-renge-kyo with the prayer that your faith will be steadfast and correct at the moment of your death. Never seek any other way to inherit the ultimate law and manifest it in your life. Only then will you realize that earthly desires are enlightenment and the sufferings of life and death are nirvana. Without the lifeblood of faith, it would be useless to embrace the Lotus Sutra.
---> http://nichiren.info/gosho/HeritageUltimateLawLife.htm

Heritage of the Ultimate Law of Life
- Shoji Ichidaiji Kechimyaku Sho -

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Re: The Writings of Nichiren

Post by tkp67 » Fri Apr 10, 2020 11:59 am

The venerable Ananda thereupon rose from his seat, straightened his robe, brought his hands together so the palms were touching, and walked three times around the Buddha. Bowing in obeisance to the Buddha, he knelt on one knee, with his palms pressed together, and gazed intently at the thus come one, not turning his eyes aside for an instant. The elder Mahakashyapa and the bodhisattva mahasattva Maitreya also rose from their seats, pressed their palms together, and bowed in obeisance, gazing up in reverence at the face of the honored one.

Then these three great men, three mouths speaking in one voice, addressed the Buddha, saying: “World-Honored One, after the thus come one has entered extinction, how can living beings nurture the bodhisattva mind, practice the great vehicle broad and impartial sutra, and employ correct thoughts in pondering the realm of the single truth? How can they be certain of attaining the mind of unsurpassed enlightenment? How, without cutting off earthly desires or separating themselves from the five desires, can they purify their senses and wipe away their offenses? How, with the pure everyday eyes they received from their fathers and mothers at birth, and without cutting off the p.370five desires, will they be able to see what lies beyond obstacles?”

---> https://www.nichirenlibrary.org/en/lsoc/Epilogue/1

Sutra on How to Practice Meditation on Bodhisattva Universal Worthy

tkp67
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Re: The Writings of Nichiren

Post by tkp67 » Sat Apr 11, 2020 11:14 am

At that time the bodhisattva Earth Holder immediately rose from his seat, advanced, and said to the Buddha, “World-Honored One, if there are living beings who hear this chapter on Bodhisattva Perceiver of the World’s Sounds, on the freedom of his actions, his transcendental powers that manifest a universal gateway, it should be known that the benefits these persons will gain are not few!”

When the Buddha preached this chapter on the Universal Gateway, a multitude of eighty-four thousand persons in the assembly all conceived a determination to attain the unparalleled state of supreme perfect enlightenment.
---> https://www.nichirenlibrary.org/en/lsoc/Content/25

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 » Tue Apr 14, 2020 2:29 pm

We may wonder whether, without reciting the sutra, it is possible simply through the meditation of the mind-ground9 alone to attain Buddhahood. The fact is that the meditation on three thousand realms in a single moment of life and the method of meditation known as threefold contemplation in a single mind are contained within the five characters Myoho-renge-kyo. And these five characters, Myoho-renge-kyo, are also contained within the single life of each of us. Thus T’ien-t’ai’s commentary states: “This Myoho-renge-kyo represents the depths of the secret storehouse of the original state, the enlightenment attained by the Thus Come Ones of the three existences.”10

When we chant this Myoho-renge-kyo, the Buddha of original enlightenment present in our lives becomes manifest. Our bodies and minds are comparable to the storehouse of the teachings, and the word myō is comparable to the seal [that permits the opening of the storehouse]. Thus the commentary of T’ien-t’ai states: “To reveal the depths of the secret storehouse—this is called myō, or wonderful. To define the proper relationship between the provisional and the true—this is termed hō, or the Law. To point to the original enlightenment attained by the Buddha in the far distant past—this is compared to ren, or lotus. To clarify the perfect way of the p.86non-duality of provisional and true—this is compared to ge, or blossom. The voice carries out the work of the Buddha, and this is called kyō, or sutra.”11

And the commentary also states: “Myō is a term used to praise the Law that is beyond ordinary comprehension. Myō is also the Law of the Ten Worlds and the ten factors, the Law that is both provisional and true.”12

Chanting the daimoku, or title, of the Lotus Sutra is the same as carrying out meditation. Ignorant persons may find this difficult to believe. But the second volume of Great Concentration and Insight by T’ien-t’ai has a passage “regarding recitation and silence” in which the word “recitation” refers to recitation of the Lotus Sutra and “silence” to the practice of meditation or contemplation. And again, in the first volume of his Meaning of the Four Teachings, T’ien-t’ai states: “Not only [are such practices as recitation] not a needless waste of effort, they are essential in enabling one to grasp the principle involved.”
https://www.nichirenlibrary.org/en/wnd-2/Content/180

The Doctrine of Three Thousand Realms in a Single Moment of Life

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Re: The Writings of Nichiren

Post by tkp67 » Wed Apr 29, 2020 10:05 pm

For this reason, the Great Teacher Miao-lo, in speaking of persons who rejoice on hearing word of the sutra passed along by fifty persons in succession, states: “Probably those who are mistaken in their understanding fail to realize how great is the benefit gained even by a beginner [in the practice of the Lotus Sutra]. They assume that benefit is reserved for those who are far advanced in practice and disparage beginners. Therefore, the sutra here demonstrates its power by revealing that though their practice is shallow, the benefit that results is profound indeed.”5 This passage means that the Buddha was afraid that persons who did not understand the Lotus Sutra correctly would assert that the sutra was preached solely for the sake of persons of wisdom and skill who are diligent in religious practice, those who are of superior capacity and understanding. Therefore he made clear that ignorant persons of this latter age, those of inferior capacity and understanding, by performing a rather shallow act such as rejoicing on hearing of the Lotus Sutra, can gain benefits that are greater than those of the great men and sages of superior capacity who practiced the teachings set forth in the sutras expounded in the preceding forty and more years of the Buddha’s preaching life. Hence he described the benefits to be received by those who rejoice on hearing word of the sutra passed along by fifty persons in succession.
On Reciting the Daimoku of the Lotus Sutra

http://nichirenlibrary.org/en/wnd-2/Content/186

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Re: The Writings of Nichiren

Post by tkp67 » Thu May 07, 2020 12:20 pm

In light of this passage, it would seem that no one during the more than 2,220 years since the Buddha expounded the Lotus Sutra has lived it as the Buddha himself did. Only one who has met with great persecution can be said to have mastered the Lotus Sutra. The great teachers T’ien-t’ai and Dengyo would appear to have been votaries of the Lotus Sutra, but they did not meet persecutions as severe as the Buddha did in his lifetime. They encountered only minor opposition—T’ien-t’ai from the three schools of the south and seven schools of the north, and Dengyo from the seven major temples of Nara. Neither of them was persecuted by the ruler of the state, attacked by sword-brandishing multitudes, or abused by the entire nation. [According to the Lotus Sutra,] those who believe in the Lotus Sutra after the Buddha’s passing will suffer obstacles more terrible than those of the Buddha. Yet neither T’ien-t’ai nor Dengyo met oppression as harsh as what the Buddha did, let alone persecutions that were greater or more numerous

Now I am not a worthy, let alone a sage. I am the most perverse person in the world. However, my actions seem to be in exact accord with what the sutra teaches. Therefore, whenever I meet great difficulties, I am more delighted than if my deceased parents had returned to life, or than one who sees the person one hates meet with some mishap. I am overjoyed that I, a foolish man, should be regarded as a sage by the Buddha.

If rumor spreads that you appear to be a votary of the Lotus Sutra, both those who are close to you and those who are not will unexpectedly admonish you as if they were your true friends, saying, “If you believe in the priest Nichiren, you will surely be misled. You will also be in disfavor with your lord.” Then, because the plots that people devise are fearsome even to worthy persons, you will certainly abandon your faith in the Lotus Sutra. So it is advisable that you do not carelessly let it be known that you are a believer. Those possessed by a great devil will, once they succeed in persuading a believer to recant, use that person as a means for making many others abandon their faith.
The workings of Brahma and Shakra

---> https://www.nichirenlibrary.org/en/wnd-1/Content/96

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Re: The Writings of Nichiren

Post by jake » Thu May 07, 2020 1:23 pm

tkp67 wrote:
Thu May 07, 2020 12:20 pm
In light of this passage, it would seem that no one during the more than 2,220 years since the Buddha expounded the Lotus Sutra has lived it as the Buddha himself did. Only one who has met with great persecution can be said to have mastered the Lotus Sutra. The great teachers T’ien-t’ai and Dengyo would appear to have been votaries of the Lotus Sutra, but they did not meet persecutions as severe as the Buddha did in his lifetime. They encountered only minor opposition—T’ien-t’ai from the three schools of the south and seven schools of the north, and Dengyo from the seven major temples of Nara. Neither of them was persecuted by the ruler of the state, attacked by sword-brandishing multitudes, or abused by the entire nation. [According to the Lotus Sutra,] those who believe in the Lotus Sutra after the Buddha’s passing will suffer obstacles more terrible than those of the Buddha. Yet neither T’ien-t’ai nor Dengyo met oppression as harsh as what the Buddha did, let alone persecutions that were greater or more numerous
The workings of Brahma and Shakra
---> https://www.nichirenlibrary.org/en/wnd-1/Content/96
Hi Tkp67,

I'm a bit confused as I don't recall the Buddha being persecuted by the ruler of the state or attacked by sword-brandishing multitudes, or abused by the entire nation.

Is this a metaphor for events during the Buddha's life? Or are these from Nichiren's life? Would you be able to explain this passage a bit?

thanks and stay well!

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Re: The Writings of Nichiren

Post by Queequeg » Thu May 07, 2020 2:16 pm

The persecution by a king refers to King Ajatashatru. He killed his father, Bimbisara, who had been a patron of the Buddha, supported Devadatta in his attempt to make a schism in the Sangha, and is said to have loosed a drunk elephant on the Buddha and the sangha. Devadatta is also said to have attempted to kill the Buddha by pushing a boulder down on him, injuring the Buddha's toe and had a woman claim the Buddha impregnated her.
Those who, even with distracted minds,
Entered a stupa compound
And chanted but once, “Namo Buddhaya!”
Have certainly attained the path of the buddhas.

-Lotus Sutra, Expedient Means Chapter

There are beings with little dust in their eyes who are falling away because they do not hear the Dhamma. There will be those who will understand the Dhamma.
-Ayacana Sutta

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Re: The Writings of Nichiren

Post by jake » Thu May 07, 2020 4:12 pm

Queequeg wrote:
Thu May 07, 2020 2:16 pm
The persecution by a king refers to King Ajatashatru. He killed his father, Bimbisara, who had been a patron of the Buddha, supported Devadatta in his attempt to make a schism in the Sangha, and is said to have loosed a drunk elephant on the Buddha and the sangha. Devadatta is also said to have attempted to kill the Buddha by pushing a boulder down on him, injuring the Buddha's toe and had a woman claim the Buddha impregnated her.
Many thanks, QQ. I was aware of these other stories but didn't really attribute them as persecutions of the Buddha. Now I understand what Nichiren was saying. Appreciate it the explanation -still learning how to understand Nichiren's writing style :)

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Re: The Writings of Nichiren

Post by Queequeg » Thu May 07, 2020 5:38 pm

jake wrote:
Thu May 07, 2020 4:12 pm
Queequeg wrote:
Thu May 07, 2020 2:16 pm
The persecution by a king refers to King Ajatashatru. He killed his father, Bimbisara, who had been a patron of the Buddha, supported Devadatta in his attempt to make a schism in the Sangha, and is said to have loosed a drunk elephant on the Buddha and the sangha. Devadatta is also said to have attempted to kill the Buddha by pushing a boulder down on him, injuring the Buddha's toe and had a woman claim the Buddha impregnated her.
Many thanks, QQ. I was aware of these other stories but didn't really attribute them as persecutions of the Buddha. Now I understand what Nichiren was saying. Appreciate it the explanation -still learning how to understand Nichiren's writing style :)
Yes. I believe these interpretive angles are based on the Three Devils and Four Obstacles that are listed in the Mahayana Nirvana Sutra and the Ta chi tu lun. These phenomena which have their origin in our minds will manifest in the world around us. Its said that Mara will possess people to persecute those who are advancing on the path to awakening.
Those who, even with distracted minds,
Entered a stupa compound
And chanted but once, “Namo Buddhaya!”
Have certainly attained the path of the buddhas.

-Lotus Sutra, Expedient Means Chapter

There are beings with little dust in their eyes who are falling away because they do not hear the Dhamma. There will be those who will understand the Dhamma.
-Ayacana Sutta

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Re: The Writings of Nichiren

Post by tkp67 » Wed May 27, 2020 2:56 am

‘Shakyamuni Buddha, world-honored one of right and universal knowledge, I beg that you will act as my tutor. I beg that Manjushri, endowed with great compassion, will through his wisdom grant me the pure Law of the p.393bodhisattvas. That Bodhisattva Maitreya, excellent sun of great compassion, will take pity on me and for that reason permit me to receive the Law of the bodhisattvas. That the buddhas of the ten directions will manifest themselves in order to bear witness for me, that the great bodhisattvas will each one speak his name, and that these excellent great men will shelter and protect living beings and help me and the others.
Sutra on How to Practice Meditation on Bodhisattva Universal Worthy

---> https://www.nichirenlibrary.org/en/lsoc/Epilogue/1

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Re: The Writings of Nichiren

Post by tkp67 » Thu May 28, 2020 2:08 am

When the Thus Come One appeared in this world, he made compassion for living things his basis. And as an expression of compassion for life, to refrain from taking life and to provide sustenance for living beings are the most important precepts.
The Blessings of the Lotus Sutra

---> https://www.nichirenlibrary.org/en/wnd-1/Content/84

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