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PostPosted: Sun Jun 02, 2013 3:51 pm 
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noisemonkey wrote:
Nichiren Shoshu doesn't teach that Nichiren is the Buddha reincarnated, it's a topic that needs a thread of it's own to do justice. Nichiren is the original Buddha from Kuon Ganjo (the infinite past) whereas Shakyamuni's enlightenment was first attained in the time of Gohyaku Jindengo (an extremely long but finite amount of time ago).


How have you been taught on this question?

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PostPosted: Sun Jun 02, 2013 4:02 pm 
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Jikan wrote:
noisemonkey wrote:
Nichiren Shoshu doesn't teach that Nichiren is the Buddha reincarnated, it's a topic that needs a thread of it's own to do justice. Nichiren is the original Buddha from Kuon Ganjo (the infinite past) whereas Shakyamuni's enlightenment was first attained in the time of Gohyaku Jindengo (an extremely long but finite amount of time ago).


How have you been taught on this question?


So Ven.Nichiren is the original Buddha Vairocana?


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PostPosted: Mon Jun 03, 2013 3:51 am 
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Jikan; I don't appreciate a Tendai priest asking such questions. You know better. Shakyamuni was the last earthly Buddha and the next, accepted by all of Mahayana, Theravada and Vajrayana is Maitreya who is in Tushita heaven. There can be only one earthly buddha at a time so the idea that Nichiren was a buddha is impossible. If you want to correct people's ignorance that's great but don't encourage such things.
with gassho
Rory

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PostPosted: Mon Jun 03, 2013 5:57 pm 
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I'm asking for information, rory. I'm trying to understand this question because I think it is important. I think it is important because a great many people practice Dharma in one of the many Nichiren schools and benefit from it. I rejoice in their practice (including your practice). It's not at all clear to me why you've elected to respond to this question in the way you have.

Just trying to learn something here from the point of view of practitioners, as distinct from books.

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PostPosted: Mon Jun 03, 2013 11:13 pm 
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Jikan wrote:
noisemonkey wrote:
Nichiren Shoshu doesn't teach that Nichiren is the Buddha reincarnated, it's a topic that needs a thread of it's own to do justice. Nichiren is the original Buddha from Kuon Ganjo (the infinite past) whereas Shakyamuni's enlightenment was first attained in the time of Gohyaku Jindengo (an extremely long but finite amount of time ago).


How have you been taught on this question?


To the best of my knowledge, that's the Nichiren Shoshu doctrine, what noisemonkey said.
I'm not really into sectarian debates online, for reasons you may be able to imagine, but as far as what the school teaches I say it does teach that.


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PostPosted: Mon Jun 03, 2013 11:45 pm 
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That's helpful dude, thank you.

I'd created this thread under the assumption it was possible to talk comparatively and descriptively on this topic without igniting a sectarian battle.

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PostPosted: Tue Jun 04, 2013 4:09 am 
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please ignore


Last edited by illarraza on Tue Jun 04, 2013 4:17 am, edited 2 times in total.

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PostPosted: Tue Jun 04, 2013 4:13 am 
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Of course, everyone is entitled to their own opinion but as far as the question, was Nichiren a second Buddha or the Original Buddha?, Nichiren's own opinion should take precedence, don't you think? I will offer Nichiren's opinion. I will demonstrate how Nichiren viewed Shakyamuni Buddha and in my next post, I will demonstrate how he viewed himself.

Nichiren Daishonin on the Identity of the Original Eternal Buddha:

The following passages of proof demonstrate the identity of the Original Buddha as the Eternal Buddha Shakyamuni; Nichiren’s reverence for this Buddha; and by believing in the Three Bodied Tathagata Shakyamuni as the Original Buddha and our original teacher, we become equal to Shakyamuni Buddha.

“Now , when the Eternal Buddha was revealed in the essential section of the Lotus Sutra, this world of endurance (Saha-world) became the Eternal Pure Land, indestructible even by the three calamities of conflagration, flooding, and strong winds, which are said to destroy the world. It transcends the four periods of cosmic change: the kalpa of construction, continuance, destruction and emptiness. Sakyamuni 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. All those who receive His GUIDANCE are one with this Eternal Buddha.” -- The True Object of Worship

“Since Sakyamuni Buddha is eternal and all other Buddhas in the universe are his manifestations, then those great bodhisattvas converted by manifested Buddhas are also disciples of Lord Sakyamuni Buddha. If the “Life Span of the Buddha” chapter had not been expounded, it would be like the sky without the sun and moon, a country without a king, mountains and rivers without gems, or a man without a soul. nevertheless, seemingly knowledgeable men of such provisional schools of Buddhism as Ch’eng-kuan of the Hua-yen, Chia-hsiang of the San-lun, Tz’u-en of the Fa-hsiang, and Kobo of the shingon tried to extoltheir own canons by stating: “The Lord of the Flower Garland Sutra represents the reward-body (hojin) of the Buddha wheras that of the Lotus Sutra the accomodative body (ojin);” or “the Buddha in the sixteenth chapter of the Lotus is an Illusion; it is the great Sun Buddha who is enlightened.” clouds cover the moon and slanderers hide wise men. When people slander, ordinary yellow rocks appear to be of gold and slanderers seem to be wise. Scholars in this age of decay, blinded by slanderous words, do not see the value of a gold in the “Lifespan of the Buddha” chapter. Even among men of the Tendai school some are fooled into taking a yellow rock for gold. They should know that if Sakyamuni had not been the Eternal Buddha, there could not have been so many who received GUIDANCE from Him.” -- The Opening of the Eyes

“Thus it was revealed that Shakyamuni had long been the Buddha since the eternal past and it became clear that various Buddhas in other worlds were all manifestations of Shakyamuni Buddha. Now, however, as Shakyamuni was proved to be the Eternal Buddha, those Buddhas in the Flower Garland Sutra, or Buddhas in the Hodo, Hannya, or Great Sun Buddha sutras all became subordinates of Shakyamuni Buddha.” (Kaimoku Sho, p. 174, translated byKyotsu Hori, 1987)

BTW, here’s the same quote, as translated by NSIC. Please note the subtle differences:

“When Shakyamuni Buddha revealed that he had gained enlightenment in the far distant past and had since then been constantly in the world, it became apparent that all the other Buddhas were emanations of Shakyamuni… now it becomes apparent that Vairocana Buddha of the Kegon Sutra and various Buddhas of the Hodo, Hannya and Dainichi sutras are in fact all followers of Shakyamuni Buddha.” (MW V.2, p.149)

And again, Nichiren says:

“Since Shakyamuni Buddha is eternal and all other Buddhas in the universe are His manifestations…” (Kaimoku Sho, translated by Kyotsu Hori, p.176).
NSIC translates this as :

“Since the Buddha of the Juryo chapter is revealed as the eternal Buddha…” (the part about the manifestation Buddhas is left out altogether!) [MW V. 2, p.150]

Once again, from the Kaimoku Sho, translated by Kyotsu Hori, p.180:

“But now since it has been revealed that Shakyamuni is the Eternal Buddha…”

“But now that it has become apparent that Shakyamuni Buddha attained enlightenment countless aeons ago,…etc. (MW V.2, p. 151)

“Since Sakyamuni Buddha is eternal and all other Buddhas in the universe are His manifestations, then those great bodhisattvas converted by manifested Buddhas are also disciples of Lord Sakyamuni Buddha. If the 'Life Span of the Buddha' chapter had not been expounded, it would be like the sky without the sun and moon, a country without a king, mountains and rivers without gems, or a man without a soul.” -- The Opening of the Eyes

In the Kanjin Honzon Sho, (translated by Kyotsu Hori) there is not a single sentence where Nichiren even suggests that he is somehow this Eternal Buddha that is found in the Juryo Chapter. Instead, Nichiren says:

“…Shakyamuni Buddha, within our minds, is an ancient Buddha without beginning, manifesting Himself in three bodies and attained Buddhahood in the eternal past.. (ibid. P.94)

“…the Bodhisattvas (who sprang from underneath the ground), as described in the 15th chapter, are followers of the Original Buddha Shakaymuni who resides within our minds.” (p.94)

“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.” (P.100)

“The “honzon” at the scene of this transmission of “Namu Myo Ho Renge Kyo” from the Eternal Buddha to His Original Disciples is… suspended in the sky above the Eternal Buddha Shakyamuni’s Saha-world is a stupa of treasures, in which Shakyamuni Buddha and Taho sit to the left and right of “Myo Ho Renge Kyo”. (P.102)

“Many wooden statues and portraits were made of Shakyamuni Buddha as He preached Hinayana and quasi-Mahayana sutras, but statues and portraits of the Eternal Shakyamuni Buddha revealed in the Juryo Chapter of the Lotus Sutra were never made. Now, in the beginning of Mappo, is it not the time that such statues and portraits are made?” (P.104)

And, from the Ho’on Jo (translated by Taikyo Yajima):

“All the people in Japan as well as the rest of the whole world should revere the Lord Buddha Shakyamuni (Original and Eternal Buddha) revealed in the essential section (honmon) of the Lotus Sutra as the object of worship (honzon).” [P. 198]

Kanjin Honzon-Sho (NOPPA) page 56:

“In fact Sakyamuni began to preach, planting the seed of Buddhahood in the eternal past… Sakyamuni Buddha continued to guide His disciples until they were all sure to attain Buddhahood during the preaching of the Lotus Sutra in His present life, completing the series of His preaching which began in the eternal past.”

Kanjin Honzon-Sho (NOPPA) page 86:

“This means that Sakyamuni Buddha, Taho Buddha, and all the Buddhas in manifestation are in our minds, and that we, upholders of the Lotus Sutra, will follow in their steps and inherit all the merits of those Buddhas.”

and somewhat further along:

“In the same chapter, another passage reads: ‘The duration of My Life, which I obtained through the practice of the bodhisattva way, has not yet expired. It is twice as long as the length of time stated above: 500 dust-particle kalpa.’ This reveals the bodhisattva-realm within our minds. The bodhisattvas described in the fifteenth chapter, ‘Appearance of Bodhisattvas from Under- ground,’ who have sprung out of the great earth, as numerous as the number of dust-particles of 1,000 worlds, are followers of the Original Buddha Sakyamuni who resides within our minds.”

“How lucky I am to be able to go to the Pure Land of Mt. Sacred Eagle and extinguish within one life my sin of slandering the true dharma ever since the eternal past! How glad I feel to be able to go to the Pure Land of Mt. Sacred Eagle and wait on Lord Sakyamuni Buddha, whom I have never seen yet! May I guide first of all those rulers of this land who have persecuted me. May I tell Sakyamuni Buddha about my disciples who have assisted me. may I present this great merit to my parents, who gave birth to me, before I die.”

“Present within our lives is the Lord Shalyamuni who obtained the three enlightened properties of life before gohyaku-jintengo, the Original Buddha since time without begining.” (MW vol 1, The True Object of Worship, pg 65)

“Demonstrating ten great mystic powers the Buddha (Shakyamuni) transferred Namu Myoho renge Kyo to the four great bodhisattvas” (Ibid pg 77)

“Shakyamuni is the original teacher for all people as well as their sovereign and their parent” (MW vol 1, Admonitions Against Slander, pg 166)

“It is the object of worship which perfectly depicts Lord Shakyamuni in the Treasure Tower” (MW vol 1, The Real Aspect of the Gohonzon, pg 212)

“Shakyamuni is the father, sovereign and teacher of all other Buddhas and all gods, of the whole assembly of men and heavenly beings and of all sentient beings.” (MW vol 1, Letter to Nikke, pg 257)

“But because of this book by Honen, this Senchaku Shu, the Lord Buddha Shakyamuni is forgotten.” (MW vol 2, Rissho Ankoku Ron, pg 23)

“The Lord Shakyamuni who declared ‘I alone can save them,’ at a time even more distant than gohyaku-jintengo, is none other than each of us.” (MW vol 2, I2U Exile, pg 55)

“One should know that the Enlightened One, the Buddha, is a Great Teacher for all living beings, a Great Eye for them, a Great Pillar, a Great Helmsman, a Great Field of Plenty.” (MW vol 2, Opening of the Eyes, pg 77)

“The doctrines that the Buddha taught over a period of fifty years number eighty thousand…The eight years during which he preached the Lotus Sutra he called the time when he ‘now must reveal the truth’. Thus Taho Buddha came forth from the earth to testify that ‘All that you have expounded is the truth,’ and the Buddhas that are emanations of the Original Buddha gathered together and extended their tongues up to the Brahma-heaven in testimony.” (MW vol 2, Ibid, pg 79)

“The Buddhas of the ten directionss gathered in assembly, Shakyamuni Buddha announced that ‘all of these are emanations of my being.” (MW vol 2, Ibid, pg 141)

“When Shakyamuni Buddha revealed that he had gained enlightenment in the far distant past and had since then been constantly in the world, it became apparent that all the other Buddhas were emanations of Shakyamuni.” (MW vol 2, Ibid, pg 149)

“Since the Buddha of the Juryo chapter is revealed as the eternal Buddha, it follows that the great bodisattvas such as Monju and Miroku and the great bodisattvas from other realms are in fact disciples of Shakyamuni Buddha.” (MW vol 2, Ibid, pg 150)

“All these beings are discples of Shakyamuni Buddha. Since the various Buddhas themselves are emanations of Shakyamuni Buddha, it goes without saying that their disciples must be disciples of Shakyamuni. And of course the various decties of the sun, moon and stars, who have dwelt in the world from countless ages in the past must likewise be disciples of Shakyamuni Buddha.” (MW vol 2, Ibid, pg 152)

“The Lotus Sutra is nothing other than a scripture that reveals that Shakyamuni Buddha attained enlightenment at a time even more distant than gohyaku-jintengo.” (MW vol 2, Letter to the Priests of Seicho-ji, pg 268)

“…but Shakyamuni [by bestowing upon us the character myo] has granted us as many benefits as if we ourselves had fulfilled all the practices of the six paramitas. This precisely accords with his statement, “Now this threefold world is all my domain, the living beings in it are all my children.” (MW vol 3, Letter to Nichimyo Shonin, pg 48-49)

“Now the votaries of the Lotus Sutra are the children of Shakyamuni Buddha.” (MW vol 3, Ibid, pg 49)

“All that you (Shakyamuni Buddha) have expounded is the truth.” (MW vol 3, Ibid pg 51)

“The Lord Shakyamuni assembled Taho Buddha as well as the other Buddhas, who were his own emanations, from throughout ten directions and left one great medicine, the five characters of Myoho renge Kyo-for the people of the Latter Day.” (MW vol 3, The Munadala of the Mystic Law, pg 58)

“Lord Shakyamuni treasured this Gohonzon in mind… He revealed it in the Juryo chapter…” (MW vol 3, Reply to Nii-Ama, pgs 64-65)

In the Selection of the Time, directly under the title, it is written:

“Nichiren, disciple of Shakyamuni Buddha”.

“Yet it was not I, Nichiren who made these important pronouncements. Rather it was in all cases the spirit of Shakyamuni Buddha that had entered into my body. And at having personally experienced this I am beside myself with joy.” (MW vol 3, Ibid, pg 171)

“Shakyamuni Buddha, the World Honored One, declared, ‘I am the foremost throughout the threefold world.’” (MW vol 3, Ibid, pg 176)

“When I was about to be beheaded, the Lord Buddha Shakyamuni took my place.” (MW vol 3, The Supremacy of the Law, pg 199).

“However, they are alike in that they all abandoned Shakyamuni Buddha,” and in the next paragraph it states, “If there is anyone among my followers who is weak in faith and goes against what I, Nichiren, say, he will meet the same fate as did the Soga family.” (MW vol 3, The Supreme Leader of the World, pg 237)

“I have been ceaselessly praying for your sake to the Lotus Sutra, Shakyamuni Buddha and the gods of the sun and moon.” (MW vol 3, Ibid)

“Our teacher, Shakyamuni Buddha.” (MW vol 4, The Learned Shan-wu-wei, pg 64)

“They are monks and nuns by virtue of the Lord Shakyamuni.” (Ibid, pg 65)

“There are three reasons why Shakyamuni Buddha rather than any of the other Buddhas has a relationship with all the people of the world of the saha world. First of all, he is the World Honored One, the soverign of all the people of this saha world…

The second reason is that Shakyamuni Buddha is the father and mother of all the persons in the saha world. It is proper that we should first of all pay filial respect to our own father and mother…

The third reason is that Shakyamuni is the original teacher of all persons in the saha world.” (Ibid, pgs 65-66)

“Yet Shakyamuni Buddha entered this saha world of ours with the title Nonin, ‘He Who Can Forbear.’ He is so called because he does not berate its people for the slanders they all commit but shows forbearance toward them.

“These, then, are the special qualities possesed by Shakyamuni Buddha, qualities that the other Buddhas lack,” (Ibid, pg 68)

“I [Shakyamuni] alone can save them.” (Ibid, pg 69)

“For this reason, all the persons in this saha world of ours, if they detest the sufferings of birth and death and wish to have an object of veneration to which they can pay respect, should first of all fashion images of Shakyamuni Buddha… and make these their object of worship.” (Ibid, pg 69)

“Shakyamuni Buddha our father and mother, who is endowed with the three virtues of soverign, teacher and parent, is the very one who encourages us, the people driven out by all the other Buddhas, saying, ‘I alone can save them’. The debt of gratitude we owe him is deeper than the ocean, weightier than the earth, vaster than the sky. Though we were to pluck out our two eyes and place them before him as an offering until there were more eyes there than stars in the sky, though we were to strip off our skins and spread them out by the hundreds of ten thousands until they blanketed the ceiling of heaven, though we were to give him our tears as offerings of water and present him with flowers for the space of a hundred billion kalpas, though we were to offer him our flesh and blood for innumerable kalpas, until our flesh piled up like mountains and our blood overflowed like vast seas, we could never repay a fraction of the debt we owe to this Buddha!” (Ibid, pg 71-72)

“I, Nichiren have indeed written it by letting my soul (tamashii) dipped in ink flow forth. The very intention (heart) of the Buddha is the Lotus Sutra; the soul of Nichiren is nothing other than Namu Myoho renge kyo. Chan-jan explains, ‘It takes [the Buddha] of Far-reaching Lifespan revealed as the Original Buddha to be its life’ For Lady kyoo, misfortunes will into fortune. By all meansput forth your mind of faith and pray to and think on this Gohonzon. What can not be accomplished? There can be no doubt that ‘fulfilling those vows will be like a clear, cool pond satisfying the thirsty’ and there will be ‘peace and security in the present world and a good place in the next.” — Reply to Kyoo [KHK Translation]

“All that you [Shakyamuni Buddha] have expounded is the truth.” (MW vol 4, Teaching, Practice and Proof, pg 120)

“Answer: One: Japan and so on to the whole of Jambudvipa should uniformly take the Master of Teachings Lord Shakya of the Original Doctrine as the Object of Worship.” — Repaying Debts of Gratitude [KHK Translation]

“Our merciful father, Lord Shakyamuni, said ‘Rely on the Law and not upon persons.” (MW vol 5, A Sage and an Unenlightened Man, pg 65)

“In the same volume in the Lotus Sutra, the Buddha says, ‘for the sake of the Buddha way I have in countless different lands from the begining until now widely preached various sutras, but among them this Sutra is foremost.’ This passage means that Shakyamuni Buddha has appeared in countless lands, taking different names and assuming varying life spans.” (Ibid, pg 77)

“I have dedicated my life to Shakyamuni Buddha and the Lotus Sutra, extending compassion to all living beings and rebuking slanders of the Law.” (MW vol 5, A Sage and an Unenlightened Man, pg 107)

“When Shakyamuni Buddha in the clouds above the Sacred Mountain, in the mists of Eagle peak, summed up the essence of the doctrine and entrusted it to the bodhisattvas of the earth, what do you suppose that teaching was? It was nothing other than these five characters, the essential law;” (Ibid, pg 110)

“I Nichiren, humble person though I am, have recieved Lord Shakyamuni’s royal command and come to this country of Japan.” (MW vol 5, The Pure and Far Reaching Voice, pg 143)

“Shakyamuni Buddha is the lord of all buddhist teachings, the leader and teacher of all human beings.” (Ibid, pg 143)

“And among the Sutras, the Lotus Sutra is a manifestation in writing of Shakyamuni Buddha’s intent; it is his voice set down in written word.” (Ibid, pg 147)

“Shakyamuni Buddha and the written words of the Lotus Sutra are two different things but their heart is one. Therefore, when you cast your eyes upon the words of the Lotus Sutra you should consider that you are beholding the living body of the Buddha Shakyamuni.” (Ibid, pg 147)

“However the Buddha recognizes each character as a golden Lord Shakyamuni. This is the meaning of the statement that ‘[one who is able to hold this Sutra] thereby holds the Buddha’s body’. Those who practice Buddhism but adhere to distorted views destroy this loftiest of Sutras.” (MW vol 5, Reply to Soya Nyudo, pg 164)

“‘The Son of Heaven utters not a single word in vain’ and ‘the words of the Dharma King contain no falsehood’. A wise ruler will never lie, even if it should bring about his ruin. How much less would Shakyamuni Buddha ever speak falsely!” (MW vol 5, Good Fortune in This Life, pg 185)

“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.” (MW vol 5, Letter to Myomitsu Shonin, pg 196)

“Shakyamuni, the Lord of Teachings, is the foremost sage in the saha world.” (Ibid, pg 199)

“As we see from these passages of scripture, Shakyamuni, with his Buddha eye, observed the situation that would prevail at the begining of the Latter Day of the Law. If, when the age has arrived, there were to be no persons of the type the Buddha describes then the World-Honored One would be guilty of false and baseless talk. [And if that were to be the case, then] who would put faith in the theoretical and essential teaching of the Lotus Sutra, and in the doctrine of the eternally inherent Buddha Nature.” (MW vol 6, Reply to Lord Hakiri Saburo, pg 40)

“In this way, Shakyamuni Buddha cited his own practice in the past to encourage and hearten (The Votary of the Lotus Sutra).” [Ibid pg 42]

“Shakyamuni summoned the four bodhisattvas and entrusted them with the five characters of Myoho renge Kyo.” (MW vol 6, Rebuking Slander of the Law, pg 60)

“We see from the Sutra that only these four bodhisattvas had been the disciples of Shakyamuni, the Lord of Teachings, since the remote past.” (Ibid, pg 62)

Nichiren quotes Miao-lo, referring to the relationship of the bodhisattvas of the Earth to Shakyamuni as follows;

“The sons will disseminate the Law of the Father.” (Ibid, pg 62)

“The Shakyamuni of the Juryo Chapter has never been depicted in any mountain temple or monastery anywhere.” (Ibid, pg 63)

“The nation of Japan today has turned its back on the Lotus Sutra and cast aside Shakyamuni Buddha.”
(MW vol 6, Letter To Ichinosana Nyudo, pg 99)

“Shakyamuni Buddha is the Parent of all living beings in this world.” (Ibid, pg 100)

“The Lord Buddha Shakyamuni is the enlightened teacher for all living beings in the country of ours. It is thanks to our teacher that we can understand who our parents are. It is owing to Shayamuni that we can distinguish black from white.” (Ibid, pg 100)

“It will be hard indeed to find anyone who can preach the Lotus Sutra just as it teaches in the Latter Day of the Law of Shakyamuni Buddha.” (MW vol 6, Three Tripitaka Masters, pg 118)

“The Tathagata Shakyamuni, seated in the tower adorned with seven kinds of precious gems, entrusted the five characters of Myoho renge Kyo to Takahashi Nyudo.” (MW vol 6, Reply to Takashi Nyudo, pg 124)

“Were it not for Shakyamuni, the lord of teachings, how could such blessings as these be bestowed.”

“The Hokke [Lotus] sect is the sect founded by Shakyamuni.” (MW vol 6, How Those Initially Aspiring to the Way Can Attain Buddhahood, pg 175)

“Therefore [the sect based on] the Lotus Sutra is known as the Buddha-founded sect and is also called the Hokke Sect.” (Ibid, pg 175)

“The various other sects were founded by bodhisattvas or teachers in the period after the Buddha had entered Nirvana. Should we now turn our backs upon the Buddha’s decree and follow the sects established by the bodhisattvas and teachers? Or should we ignore the words of the bodhisattvas and teachers and follow the sect established by the Buddha.” (Ibid, pg 176)

“Now the Latter Day of the Law, is the time when the seven characters of Namu Myoho renge kyo-the heart of the twenty-eight chapters of the Lotus Sutra that Shakyamuni Buddha who had achieved enlightenment in the remote past, along with the bodhisattvas Jogyo, Muhengyo and the others is to propogate-will alone spread throughout the country.” (Ibid, pg 187-188)

“The messenger of the Lord Buddha Shakyamuni has twice been paraded through the street.” (MW vol 6, A Father Takes Faith, pg 242).

“Because Shakyamuni expounded the Lotus Sutra in order to repay the debt of gratitude he owed to his father and mother, Taho Buddha, who had come from the land of treasure purity, praised him as a Buddha of true filial piety. And the Buddhas of the ten directions assembled and declared him to be the most filial among all the Buddhas.” (MW vol 6, On Filial and Unfilial Conduct, pg 290)

“Therefore, the words of this Sutra are indeed the very soul of Shakyamuni Buddha. And since every single word constitutes the soul of the Buddha, Shakyamuni Buddha will protect persons who practice this Sutra as though he were protecting his very own eyes. He will accompany such persons just as a shadow accompanies a body. How then could the prayers of such persons not be answered.” (MW vol 7, On Prayer, pg 34)

“The various Buddhas [other than Shakyamuni], since they are known as World Honored One, may be regarded as Sovereigns. But since they do not make their appearance in this saha world, they are not teachers. Nor do they declare that ‘…the living beings in it (this threefold world) are all my children’. Thus, Shakyamuni Buddha alone fulfills the three functions of sovereign, teacher and parent.” (Ibid, pg 43)

“Answer: Shakyamuni Buddha became enlightened to this lotus that is the entity of the Mystic Law numberless major world system dust particle kalpas in the past, and in age after age and lifetime after lifetime, declared that he had attained the way and revealed the fundamental principle he had realized with his enlightened wisdom.” (MW vol 7, The Entity of the Mystic Law)

“In this passage, Shakyamuni Buddha explains that he is entrusting to the Bodhisattvas of the Earth, his original disciples, the five characters of Myoho renge Kyo which is the essence of the Lotus Sutra. Shakyamuni, who attained enlightenment countless Kalpas in the past, says elsewhere, ‘By now the original vows that I made have already been fulfilled. I have converted all living beings and caused them to enter the Buddha way’…This passage represents the ultimate purpose for which Shakyamuni appeared in the world, the secret Law that he attained in the place of meditation.” (Ibid, pg 70)

“In the Latter Day of the Law, other than the envoy of the Thus Come One, there can be no one who understands and produces this passage as proof of the Lotus of the Entity.” (Ibid, pg 70)

“The way in which the Lotus emerges from the muddy water is used as a metaphor to explain that when the Thus Come One joins the multitude of listeners, seats himself on a lotus in the same manner as the various bodhisattvas and expounds on the unsurpassed wisdom of the Thus Come One and on the enlightened state of purity, the various voice heavens, hearing this, are able to obtain the secret storehouse of the Thus Come One. Second, the words Myoho renge signify the lotus opening up. (This is a metaphor explaining that) ordinary beings, though exposed to the Mahayana teachings, are timid and fearful in mind and incapable of taking faith in them. Therefore the Thus Come One ‘opens’ or reveals his Dharma body in its purity and wonder, awakening in them the mind of faith.” (Ibid, pg 71-72)

“In the entire land of Jambuduipa, there has never before been a hall or pagoda that produced the image of Shakyamuni Buddha of the Juryo Chapter of the Lotus Sutra. How could such an image fail to appear now.” (MW vol 7, The Unmatched Fortune of the Law, pg 160)

“However, later seeking and entering the deep cave, you see a single hermitage. The voices of the reading and reciting of the Hokekyo echo against blue heaven and the words of discussing the doctrine of the One Vehicle are heard in the midst of the mountains. Informing [them, of your presence and requesting] admittance, you enter the chamber, place your mother’s bones before the Master of Teachings Lord Shakya, cast your five limbs to the ground, press your palms together, and opening your two eyes, look up to the Holy Face: joy overflows your body and the pain of your heart suddenly ceases.”(On forgetting Ones Copy Of The Lotus Sutra, NOPPA Translation)

“But he reveres Shakyamuni Buddha and puts his faith in the teaching of the Lotus Sutra. Hence he is like a snake that grips a jewel in its mouth, or a dragon that bears sacred relics on its head. A wisteria vine by Twining around a pine, may climb a thousand meters into the air and a crane, because it has wings to rely upon, can travel ten thousand miles. It is not their own strength that allows them to do these things.” (MW vol 7, On The Urobon, pg 172-173)

These passages from the Gosho are crystal clear. Eternal Shakyamuni Buddha is our original teacher to whom Nichiren’s reverence knows no bounds. Why do the Taisekaji sects fail to embrace the Lotus Sutra and Nichiren’s words? Could it be that the Devil of the Sixth Heaven has replaced Shakyamuni Buddha in their minds? This delusion, in the minds of these men, can be demonstrated by their behaviors:

“They will tear off the first part of the Sutra and stick it on the end, tear off the end and put it at the begining, put the end and the begining in the middle and the begining at the middle or end. You must understand that these evil monks are the companions of the devil.” (MW vol 2, Opening Of The Eyes, pg 1 180)

Their causes are revealed:

“There is a difference if one chants the daimoku while acting against the intent of this Sutra.” (MW vol 3, The Fourteen Slanders, pg 207)

“Those who practice buddhism but adhere to distorted views destroy this loftiest of Sutras.” (MW vol 5, Reply to Soya Nyudo, pg 164).
and their effects:

“Unfilial children however are not allowed to succeed their parents.” (MW vol 3, Letter to Nichinyo, pg 49);

How can this be remedied?

“In the same way, one who chants the daimoku as the Lotus Sutra teaches will never have a twisted mind.” (MW vol 5, Letter to Myomitsu Shonin, pg 196)

“Those who seek the truth of buddhism, however, should reject one sided views whether they are of their own sects or other sects and should not treat others with contempt.” (MW vol 2, Opening Of The Eyes, pg 167)

“One should use the Sutras as his eyes and give precedence to the wisdom of the Buddha. Surely however, if this standard is made clear people will become enraged and harbor indignation in their minds. Let them do as they will. What matters most is that we honor the Buddha’s command. As a rule people in the world value what is distant and despise what is near, but this is the conduct of the ignorant. Even the distant should be repudiated if it is wrong, while that which is near should not be discarded if it accords with the truth. Even though people may revere (their predecessors doctrines), if those doctrines are in error, how can we employ them today”. (MW vol 4, Reply to Hoshina Goro Taro, pg 42-43)

These passages constitute a Buddhist doctrine, the second most important Buddhist doctrine of Nichiren Lotus Sutra Buddhism.


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PostPosted: Wed Jun 05, 2013 1:20 am 
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Now we can begin to examine Nichiren's view of himself:

"...the Bodhisattvas (who sprang from underneath the ground), as described
in the 15th chapter, are followers of the Original Buddha Shakaymuni who
resides within our minds."(p.94)

"The "honzon", at the scene of this transmission of "Namu Myo Ho Renge
Kyo" from the Eternal Buddha to His Original Disciples that
is....(p.102)

The Lotus Sutra, Chapter 16 itself, states, "Then he sent a messenger back
to his children, telling them that their father has passed away."
In the Kanjin Honzon Sho, Nichiren refers to this phrase: ''send a
messenger back", refering to those bodhisattvas who were called out from
underground.

The SGI and Nichiren Shoshu argues that in the Kaimoku Sho the
Daishonin states: "I will be the Pillar of Japan; I will be the Eyes of
Japan; I will be the Great Vessel of Japan, thus proving Nichiren as
possessing the Three Virtues of the Original Buddha. But this is a great
mistake for several reasons:

1). It can be contrasted to the following passage in the Kaimoku Sho where
Nichiren states that Shakyamuni possesses the Three Virtues for "all beings" :
"One should know that the Enlightened One, the Buddha, is a Great Teacher
for all living beings, a Great Eye for them, a Great Pillar, a Great
Helmsman, a Great Field of Plenty." (MW vol 2, Opening of the Eyes,
pg 77)
2). The above passage of the Lotus Sutra states: "I am the Father of the
world", not just the little island nation of Japan.
3). Nichiren in many other Gosho besides the Kaimoku Sho explains that
Shakyamuni is the parent, teacher and sovereign of the entire
world(Admonitions Against Slander, Letter to Nikke, Letter to Nichimyo
Shonin, The Learned Shan-wu-wei, Letter to Myomitsu Shonin, Rebuking
Slander of the Law, Letter to Ichinosawa Nyudo, On Prayer and perhaps others.

Now we can move on to some of the passages in both the Lotus
Sutra and the writings of Nichiren revealing the Daishonin's true identity:

"I Nichiren, humble person though I am, have recieved Lord
Shakyamuni's royal command and come to this country of Japan." (MW vol 5,
The Pure and Far Reaching Voice, pg 143)

(Obviously the Original Eternal Buddha need not receive anyone's royal
command).

"Will the Bodhsattva Visista-caritra (Jogyo) appear in these days of the
Latter Law to open wide the gateway of the Truth, or will he not appear?
The Scripture tells us so; yet will it surely happen? Will the Bodhisattva
appear or not? At any rate, I, Nichiren have now accomplished the
pioneerwork."(Selection of the Time).

"For one aeon, two aeons, countless aeons I devoted myself to the
practices of a bodhisattva, until I had almost reached the state where I
couldn't never fail to attain Buddhahood. And yet I was dragged down by
the powerful and overwhelming influence of evil, and I never attained
Buddhahood. I do not know whether I belong to the third group of those
who heard the preaching of the sons of Daitsu Buddha and yet failed to
attain enlightenment even when one son was reborn in the world as
Shakyamuni Buddha, or whether I faltered and fell away from the
teachings which I heard long before Daitsu Buddha, at gohyaku jintengo
and thus have been reborn in this form. (MW,V2, pg.112)

Moreover, I am a poor monk without social status. While having traversed
the Six Realms in my past lives, I have sometimes been born a great king in
the human or celestial realm, making everyone obey me just as a strong wind
sways the twigs of small trees. Still, I could not attain Buddhahood then.
At other times, I must have gone up step by step the way a great bodhisattva
according to Hinayana and Mahayana sutras. Having practiced the way of a
bodhisattva for as long as one, two and in numerous kalpa, I was about to reach
the state of non-retrogression. However, a powerful, evil karma prevented me
from obtaining Buddhahood.

According to the "Parable of a Magic City" chapter of the Lotus Sutra
there were three categories of people who had an opportunity to listen to
the sutra and sow the seed of Buddhahood during the time of Daitsuchisho
Buddha in the past. They

were all to attain Buddhahood eventually with the third and last group
being guaranteed of being future Buddhas upon listening to Shakyamuni
Buddha preach the Lotus Sutra. I wonder whether or not I was excluded from
this third category of people. Or, am I one of those who, while having
listened to the Lotus Sutra and sowed the seed of Buddhahood 500
dust-particle kalpa (gohyaku-jindengo) in the past, have kept falling back
till today without eventually getting it? .. (Noppa, Kaimoku Sho, page 92-94)
"On Practicing According to the Preaching" (Nyosetsu shugyo sho
STN, v. 1, 733 1, 2), "I Nichiren, received the Buddha's edict and was
born in this land . ."

From the Lotus Sutra Chapter 21:

"After the Buddha's parinirvana this Scripture will be preserved well;
hence, the Buddhas all rejoice and display Their untold spiritual powers.
Because this Scripture has been passed on in trust, he who accepts and
keeps to it will be offering his praise and adoration, for, even within
immeasurable eons, it will still remain inexhaustible.

The merits and virtues of such a person are as limitless and endless as
space which knows no boundaries in all the ten quarters.

He who can keep to this, Scripture is one who already beholds me and
beholds the Buddha of Many Treasures as well as all my various bodily
transformations; he also sees the Bodhisattvas whom I am instructing and
converting this very day.

He who holds well to this Scripture causes not only me but also my
bodily transformations and the Buddha of Many Treasures in nirvana, all of
Us, to be filled with delight; the Buddhas now present in the ten quarters,
together with Those of past and future, behold Us and make offerings to Us
as well as cause Us to be filled with delight.

The wondrous, unseen Teaching found by all Buddhas as They sat in Their
place of enlightenment will surely also be found before long by him who
holds well to this Scripture.

He who holds well to this Scripture shall, in all delight, endlessly
expound the meanings of its Teaching, along with its terms and
expressions; in doing so, he will be like the wind in the sky which is
completely free of impediments.

After my parinirvana such a one shall understand this Scripture which the
Buddha has expounded, together with its karmic causes and conditions as
well as their sequential order, and explain them, pursuing their meaning in
accord with the Truth: just as the brightness of the light of sun and moon
can make all darkness and obscurity disappear, so such a one shall go
through this world skillfully eradicating the darkness in sentient beings,
such a one will teach countless Bodhisattvas finally to dwell in the One
Vehicle.

Therefore, he who would be wise, hearing of the benefits of these merits
and virtues, should, after my parinirvana, accept and hold to this
Scripture; in doing so he will then be certain about the Buddha's Way and
harbor doubts no more."

The Daishonin also says:

"I Nichiren may be a fool, but, having declared myself to be the
messenger of Shakyamuni Buddha and the Votary of the Lotus Sutra, it is
nothing short of amazing that my words unheeded"--Letter To Ichinosawa Nyudo,
"Until the envoy of the Buddha actually appeared to expound the Lotus
Sutra... However, now that I am spreading the Lotus Sutra as the Buddha's
envoy , everyone---from ruler to the lowliest subject--- has become a
slanderer."---Letter to Niike).

"Although I, Nichiren, am not that messenger, since being in that time
period, I startlingly realized this doctrine, until the Sage comes forth I
have in rough terms spoken it as the Preface Section (jobun) " (STN v.2
1447, Letter to Misawa).

In 1277 (the third year of the Kenji ere) Nichiren Daishonin wrote a
deposition on behalf of Shijo Nakatsukasa Yorimoto (the autograph no longer
exists but TWO versions copied by Nikko still exist at the Omosu Hommonji
(STN v.2, 1346, 1360 notes):

1) an unrevised version compiled in 1278 (the first year of Koan) with
the title "On the Dialogue with Ryuzo" or RYUZO MONDO SHO.
2) a "revised version" from the fifth year of Showa (1316) when Nikko was
seventy-one years old. Since Nikko's colophon says that he copied this
from a "revised version" (saiji hon) it is probable that Nichiren Daishonin
rewrote some of the passages some time after 1278.

It is instructive that Nikko would copy this later in his life as a
message to his disciples that the revised version is definitive.

Let's look at the correct faith for a disciple of Nichiren:
"I believe it is preached in the HOKEKYO that His Reverence Nichiren
Daishonin is the BODHISATTVA JOGYO, the messenger the Tathagata Shakya,
Lord of the Three Worlds, Father and Mother of All Beings.“ (STN v.2 1358
and note 1). The capitalized part, the words THE BODHISATTVA JOGYO are in
the revised edition.

Nichiren Daishonin himself went to the trouble of adding the
words "the Bodhisattva Jogyo" and even if Nikko, after the death of
Nichiren, added those words, here and in the other revised sections,
it shows that Nikko regarded Nichiren Daishonin as the bodhisattva Jogyo.
This is proof of how Nichiren Daishonin or, at the very least Nikko, saw
the Daishonin's true identity. This identity, which he sometimes hid, was
that of the Bodhisattva Jogyo not of the Buddha.

Further evidence is found in the Gosho, The Plots of the elder
of Gokurakuji,", the account of the plot of Ryokanbo Nisho, against
Nichiren Daishonin. The unrevised account refers to the attempt to kill
Nichiren and to the obstacles to him and his disciples on Sado but says
nothing about Nichiren Daishonin identity.

However, in the REVISED EDITION of Nikko [though not in Nichiren's hand],
we read:

"Nichiren Daishonin, if it is as it is preached in the Sutra, is the Sage
who is the Messenger of the Tathagata Who Attained in the Distant Past
(kujo nyorai no onzukai), the Descent (suijaku) of the Bodhisattva Jogyo,
the Practicer (gyoja) of the Original Doctrine (or Aspect - Hommon) of the
Hokke, the Great Guiding Teacher of the fifth five hundred years" (STN v.2,
1352)

Why would Nichiren or Nikko include these words which clearly
illustrate that Nichiren Daishonin is the emissary from the Eternal Buddha
and the manifestation of Bodhisattva Jogyo, unless they were attempting to
show that he actually is the Bodhisattva Jogyo sent by the Buddha Shakyamuni?
In the Minobu period letters nowhere did Nichiren Daishonin feel himself
to be the Buddha, although he is certain of his attainment of Buddhahood.
Rather, as he had said in the treatise "On Practicing According to the
Preaching" (Nyosetsu shugyo sho STN, v. 1, 733 1, 2),

"I Nichiren, received the Buddha’s Proclamation and was born in this land
." He also says he has engaged in his crusade of shakubuku "because the
Decree of the Dharma King is difficult to defy." (ibid) (Note that this
Nyosetsu Shugyo Sho survives only in the manuscript of Nikko s disciple
Tayu Nichizon (1265-1345), copied in 1297 (the fifth year of Einin).)

Now we can look at what Nikko's has to say:

"The Order of Spreading the Sutra in the Three Ages (Sanji gukyo
shidai)(Nichirenshu shugku zensho, II, 53) specifically says:

"The Temple of the Hommon
The disciple of Entrustment
The Bodhisattva Jogyo Nichiren Daishonin."

It is clear that in the Original Doctrine (Hommon), the correct doctrine
Nichiren Daishonin is considered the Manifestation of Jogyo, the Great
Bodhisattva Converted by the Original Buddha, the disciple clearly
delegated with the substance of the Sutra in the "Chapter of the Divine
Powers of the Tathagatas" .

This same work of Nikko refers to the Buddha Shakya Who Attained in the Past
(Kujo no Shaka Butsu) the Supreme Enlightenment as the Object of Worship.

There is also proof to be found on a particular Gohonzon
from 1274 (currently kept at Myohonji at Hota.) It is No. 16 in the
Catalogue of the Gohonzon Collection (Yamanaka Kihachi, Nichiren Daishonin
Shinseki no Sekai, p 323 and type B (II) 7 no. 13 in Nichiren Daishonin
Mandara zushu, pp. 58-59)

On it, in what is considered a "lauditory text", Nichiren writes:

"Since the entrance into Extinction of the Great Enlightened World Honored
One there have passed in succession more than two thousand two hundred and
twenty years. Even so among the Three Countries of India, Han (China) and
Japan, there has not yet been this GREAT OBJECT OF WORSHIP (Dai Honzon).
Either they have known but not yet spread it or they have not known it.
Our Compassionate Father, by means of the Buddha Wisdom, has hidden and
retained it, leaving it for the Latter Age. At the time of the last five
hundred years, the Bodhisattva Jogyo comes forth in the world and for the
first time spreads and proclaims it."

Here we have clear proof that Shakyamuni is the Father of all people of
the world and Nichiren is his messenger.


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PostPosted: Wed Jun 05, 2013 5:34 pm 
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The short answer from the Nichiren Shoshu prespective would be something like "Nichiren Daishonin is the True Buddha in the Latter Day of the Law and the Origina Buddha from the time of Kuon Ganjo."

From my own experience in both this sect and SGI it seems to be the standard doctrinal position. A brief exposition can be found here: http://www.udumbarafoundation.org/TrueBuddhism/doctrine.html. A longer exposition is in the book "Doctines and Practice of Nichiren Shoshu."

On the face of it this looks fairly absurd, perhaps even slanderous, to someone who has had any exposure to Buddhism outside SGI/NShoshu (and it's surprising how many practitioners in those sects haven't had any such exposure). However once you start to live with it a while it becomes more nuanced. That's not just a mental strategy for those who must outwardly accept sectarian doctrines while inwardly maintaining another view. It become (to me at least) a more expansive, and less defined, idea of who/what a Buddha is.

From my perspective, I never accepted the doctrine and no longer give it much thought. As an independent, I am free to conceptualize it any way I wish, but choose not to conceptualize it to the extent that it is possible. Keeping definitions loose and concepts to a minimum has been helpful to me.

_________________
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PostPosted: Fri Jun 07, 2013 6:53 am 
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Dharma Bum wrote:
The short answer from the Nichiren Shoshu prespective would be something like "Nichiren Daishonin is the True Buddha in the Latter Day of the Law and the Origina Buddha from the time of Kuon Ganjo."

From my own experience in both this sect and SGI it seems to be the standard doctrinal position. A brief exposition can be found here: http://www.udumbarafoundation.org/TrueBuddhism/doctrine.html. A longer exposition is in the book "Doctines and Practice of Nichiren Shoshu."

On the face of it this looks fairly absurd, perhaps even slanderous, to someone who has had any exposure to Buddhism outside SGI/NShoshu (and it's surprising how many practitioners in those sects haven't had any such exposure). However once you start to live with it a while it becomes more nuanced. That's not just a mental strategy for those who must outwardly accept sectarian doctrines while inwardly maintaining another view. It become (to me at least) a more expansive, and less defined, idea of who/what a Buddha is.

From my perspective, I never accepted the doctrine and no longer give it much thought. As an independent, I am free to conceptualize it any way I wish, but choose not to conceptualize it to the extent that it is possible. Keeping definitions loose and concepts to a minimum has been helpful to me.


The Nichiren Shoshu doctrine of Nichiren as True, Eternal, Original Buddha, is nothing more than "ornate rhetoric and meaningless talk". The moment Nichiren revealed the Three Great Secret Laws, nothing else remained hidden in the depths, either within the Lotus Sutra or the teachings of Nichiren. Faith or lack of faith in the teachings of Nichiren Daishonin is the issue. The nuanced aspect of the teaching is determining what was actually written by the Daishonin and which writings are forgeries, "pious" or otherwise.

Accurately following the teachings is different than originalism or seeking out what the Daishonin had in mind, the interpretation of others, or hearsay. Nichiren was a scriptural Buddhist. What Nichiren actually wrote is that which we should embrace. It is not easy to cull what the Daishonin actually wrote because there are many forgeries in his name. But it is not impossible as proven by the efforts of various scholars and scholar-priests. By utilizing their methods, we can come to know the truth of the teachings. One method is textual parsimony. What this means is that the writings are weighted. Those actually found in Nichiren's hand are weighted more heavily. Those considered more profound by the majority of priests and scholars, for example, the Five Major Works, are weighted more heavily. Those principles found in the majority of the authenticated works too, are more heavily weighted. The principles in the unauthenticated works are accepted or rejected in light of the Five Major Works and in light of the entire body of authenticated works. Utilizing this method, one can forge strong faith and therefore understanding [because fundamentally, Nichiren's teachings are consistent and non-contradictory].

Illarraza


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PostPosted: Sat Jun 15, 2013 12:32 pm 
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Son of Buddha wrote:
Jikan wrote:
noisemonkey wrote:
Nichiren Shoshu doesn't teach that Nichiren is the Buddha reincarnated, it's a topic that needs a thread of it's own to do justice. Nichiren is the original Buddha from Kuon Ganjo (the infinite past) whereas Shakyamuni's enlightenment was first attained in the time of Gohyaku Jindengo (an extremely long but finite amount of time ago).


How have you been taught on this question?


So Ven.Nichiren is the original Buddha Vairocana?


No. Although the Sun Goddess Amaterasu Omikami was identified by some with Mahavairochana using similar logic. Taisekiji Nichiren Shoshu identifies Nichiren Daishonin as the Eternally Existent Uncreated Triple Bodied Tathagata 本有 無作 三身

The sources of these doctrines include :

    Shinbutsu Shogo 神仏習合 Syncretic blend of Shinto and Buddhism
    Honji Suijaku 本地垂迹 The Identification of Japanese Kami as manifestations of Buddhas, Bodhisattvas, and Vedic Devas
    Ryobu Shinto 両部神道 Dual Shinto based on Shinbutsu Shogo, Honji Suijaku, and Shingon 眞言 Buddhism.
    Sanno Ichijitsu Shinto: 山王一实神道 Tendai Shinbutsu Shogo and Honji Suijaku
    Influence of Kokugaku Thought 國學 / 国学 and Nationalism / Ethnocentrism

Mahayana concepts such as Emanation Buddhas were also an influence. Initially shinbutsu shogo and honji suijaki were constructive concepts. The kami were seen as relatively minor, localized functions of greater universal forces and / or beings. Gradually though, there was a role reversal. The Japanese divinities were gradually seen as equal, and eventually, by some, as the original sources. The notion that Nichiren Shonin is superior to Shakyamuni was a natural result of this line of thinking.

Nichiren Shonin seemed to accept some form of shinbutsu shogo and honji suijaki. However, it appears he saw the kami as relatively minor functions -- comparable to tribal chieftains. He also identified himself with Bodhisattva Distinguished Conduct (Vishishtacharitra / jogyo Bosatsu 上行菩薩. However, I do not take this too literally.

Nichiren accepted the notion that Shakyamuni Buddha is the temporal Samyak Sambuddha for this Buddha Sasana, and no temporal Samyak Sambuddha can appear until Maitreya. However, he identified Shakyamuni Buddha of the Life Span Chapter (not himself) as the Eternally Existent Uncreated Triple Bodied Tathagata. Mahavairochana is identified with the eternal Dharmakaya and this is seen as only one partial aspect of the Eternal Shakyamuni Buddha.

Vishishtacharitra is one of 4 leaders of this Buddha's original disciples -- the Bodhisattvas who emerge from under the ground.

Quote:
In the Kanjin Honzon Sho, (translated by Kyotsu Hori) there is not a single sentence where Nichiren even suggests that he is somehow this Eternal Buddha that is found in the Juryo Chapter. Instead, Nichiren says:

“…Shakyamuni Buddha, within our minds, is an ancient Buddha without beginning, manifesting Himself in three bodies and attained Buddhahood in the eternal past.. (ibid. P.94)

“…the Bodhisattvas (who sprang from underneath the ground), as described in the 15th chapter, are followers of the Original Buddha Shakaymuni who resides within our minds.” (p.94)


(Thanks illarraza!)

If we look more deeply, we can see that Shakyamuni Buddha of the Life Span Chapter dwells in our heartmind/ our deepest consciousnesses. His disciples emerge from beneath the earth / under the ground. We can take earth / ground here to mean Alaya Consciousness. Beneath the earth or under the ground would be Immaculate Consciousness. So the Eternal Buddha can be seen as a symbol for our own deepest and purest luminous consciousness. Also, his 4 leading disciples -- the Bodhisattvas Firmly Established, Infinite, Distinguished, and Purified Conduct -- can be identified as personifications of the four virtues 四徳] of the Mahayana Mahaparinirvana Sutra -- Stable Bliss, Infinite Constancy, Unpretentious Self, and Pure Beauty.


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PostPosted: Sat Jun 15, 2013 1:00 pm 
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Quote:
"Son of Buddha "So Ven.Nichiren is the original Buddha Vairocana?

Quote:
"robby"No. Although the Sun Goddess Amaterasu Omikami was identified by some with Mahavairochana using similar logic. Taisekiji Nichiren Shoshu identifies Nichiren Daishonin as the Eternally Existent Uncreated Triple Bodied Tathagata


Buddha Mahavairocana is also said to have these traits (of course with the Tathagatagarbha teaching that Enlightenment is unborn and originally pure essentialy all Buddhas are the Eternally existent uncreated triple bodied Tathagata) since Enlightnement is always pure and is only obscured by defilement.


Quote:
"robby"If we look more deeply, we can see that Shakyamuni Buddha of the Life Span Chapter dwells in our heartmind/ our deepest consciousnesses. His disciples emerge from beneath the earth / under the ground. We can take earth / ground here to mean Alaya Consciousness. Beneath the earth or under the ground would be Immaculate Consciousness. So the Eternal Buddha can be seen as a symbol for our own deepest and purest luminous consciousness. Also, his 4 leading disciples -- the Bodhisattvas Firmly Established, Infinite, Distinguished, and Purified Conduct -- can be identified as personifications of the four virtues 四徳] of the Mahayana Mahaparinirvana Sutra -- Stable Bliss, Infinite Constancy, Unpretentious Self, and Pure Beauty.


What is the meaning/referent? Non-Self is Samsara, the Self is the Tathagata; impermanence is the sravakas and pratyekabuddhas, the Eternal is the Tathagata's Dharmakaya; suffering is all tirthikas, Bliss is Nirvana; the impure is all compounded [samskrta] dharmas , the Pure is the true Dharma that the Buddha and Bodhisattvas have. This is called non-perversion/ non-inversion. By not being inverted [in one's views], one will know [both] the letter and the meaning. If one desires to be freed from the four perverse/ inverted [views - catur-viparita-drsti], one should know the Eternal, Blissful, the Self and the Pure in this manner."

good stuff you read the Mahaparinirvana sutra?
I have a similiar practice to most Nichiren sects my practice is found on Chapter 6: On the virtue of the name(Nirvana sutra)
:namaste: :cheers:


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PostPosted: Sat Jun 15, 2013 11:41 pm 
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Son of Buddha wrote:
Quote:
"Son of Buddha "So Ven.Nichiren is the original Buddha Vairocana?

Quote:
"robby"No. Although the Sun Goddess Amaterasu Omikami was identified by some with Mahavairochana using similar logic. Taisekiji Nichiren Shoshu identifies Nichiren Daishonin as the Eternally Existent Uncreated Triple Bodied Tathagata


Buddha Mahavairocana is also said to have these traits (of course with the Tathagatagarbha teaching that Enlightenment is unborn and originally pure essentialy all Buddhas are the Eternally existent uncreated triple bodied Tathagata) since Enlightnement is always pure and is only obscured by defilement.


Quote:
"robby"If we look more deeply, we can see that Shakyamuni Buddha of the Life Span Chapter dwells in our heartmind/ our deepest consciousnesses. His disciples emerge from beneath the earth / under the ground. We can take earth / ground here to mean Alaya Consciousness. Beneath the earth or under the ground would be Immaculate Consciousness. So the Eternal Buddha can be seen as a symbol for our own deepest and purest luminous consciousness. Also, his 4 leading disciples -- the Bodhisattvas Firmly Established, Infinite, Distinguished, and Purified Conduct -- can be identified as personifications of the four virtues 四徳] of the Mahayana Mahaparinirvana Sutra -- Stable Bliss, Infinite Constancy, Unpretentious Self, and Pure Beauty.


What is the meaning/referent? Non-Self is Samsara, the Self is the Tathagata; impermanence is the sravakas and pratyekabuddhas, the Eternal is the Tathagata's Dharmakaya; suffering is all tirthikas, Bliss is Nirvana; the impure is all compounded [samskrta] dharmas , the Pure is the true Dharma that the Buddha and Bodhisattvas have. This is called non-perversion/ non-inversion. By not being inverted [in one's views], one will know [both] the letter and the meaning. If one desires to be freed from the four perverse/ inverted [views - catur-viparita-drsti], one should know the Eternal, Blissful, the Self and the Pure in this manner."

good stuff you read the Mahaparinirvana sutra?
I have a similiar practice to most Nichiren sects my practice is found on Chapter 6: On the virtue of the name(Nirvana sutra)
:namaste: :cheers:


Hi Son of Buddha. The Lotus Sutra and Nichiren Daishonin's teachings are different. Not only do they teach that the Dharmakaya is eternal but also the Sambhogakaya and Nirmanakaya. This is difficult to believe and difficult to understand but through the study and practice of the Lotus Sutra, it becomes apparent. Suffice it to say that manifestation, latency, space and time, are aspects of the Triple Bodied Tathagata. As Nichiren Daishonin boldly states, "Shakyamuni Buddha lives today."

illarraza


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PostPosted: Sun Jun 16, 2013 2:57 am 
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Quote:
"illarraza"]

Hi Son of Buddha. The Lotus Sutra and Nichiren Daishonin's teachings are different. Not only do they teach that the Dharmakaya is eternal but also the Sambhogakaya and Nirmanakaya. This is difficult to believe and difficult to understand but through the study and practice of the Lotus Sutra, it becomes apparent. Suffice it to say that manifestation, latency, space and time, are aspects of the Triple Bodied Tathagata. As Nichiren Daishonin boldly states, "Shakyamuni Buddha lives today."

illarraza


i'm kinda confused by what you wrote,(are you saying the Lotus sutra and Ven. Nichiren teachings are different or was this a typo?)
(the next sentence seems like you are saying they teach the same thing which is why I ask about the first sentence)

yea the Lotus Sutra and Nirvana sutra covers the topic nicely,I'm in full agreement with those views.


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PostPosted: Sun Jun 16, 2013 4:59 am 
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If one desires to be freed from the four perverse/ inverted [views - catur-viparita-drsti], one should know the Eternal, Blissful, the Self and the Pure in this manner."

good stuff you read the Mahaparinirvana sutra?
I have a similiar practice to most Nichiren sects my practice is found on Chapter 6: On the virtue of the name(Nirvana sutra)


It has been a few years, only parts, only in translation.

"catur-viparita-drsti" -- 四顚倒

I translate that as the four distortions.

My understanding is that the Buddha taught the four bases of mindfulness / cattaro satipaṭṭhana / catur smrti-upasthana 四念処 , or 四念住 as a means to reverse the four distortions, but, in the Instruction for Savaka, did not say what is on the other side; only that it leads to mindfulness with complete discerning alertness; sati-sampajanna / smrti-samprajanya 正念慧. See the Samadhi Sutta http://www.accesstoinsight.org/tipitaka/an/an04/an04.041.than.html


The Mahayana Mahaparinirvana Sutra uses the concept the four inherent to describe the reversal or correction of the four distortions. The Lotus Sutra uses the visual imagery of the four Bodhisattvas emerging from under the ground. That is my understanding.

The Samadhi Sutta teaches four cultivations of concentration. The first is clearly the four fine material absorptions; cattaro rupa-jhana / catur rupa-dhyana; 四種禪 or 四種靜慮. This leads to blissful abiding in the here and now; dittha-dhamma-sukha-vihara / drishta-dharma-sukha-viharata 現法樂住.

The second cultivations of concentration, is a meditation on the perception of light. This leads to the of knowledge & vision of reality as it is; yathabhuta-nana-dassana / yathabhuta-jnana-darshana 如實知見. I can not find much commentary on this. From what I can gather, the Sanskrit commentaries mention 38 bases of meditation; while the Pali mentions 40. The difference is that the latter has enclosed space and bright light as the 9th and 10th kasinas. The latter has space and consciousness as the 9th and 10th kritsnas 一切入. The former includes 4 immaterial states: infinite space, infinite consciousness, infinite nothingness, and neither neither perception nor non-perception. The latter only has infinite nothingness, and neither neither perception nor non-perception. So, it appears that in the latter, enclosed space and infinite space are collapsed into one -- concentration on space. Also, bright light and , infinite consciousness are collapsed into one -- concentration on consciousness vijnana 識.

Anyway, I tentatively take the perception of light meditation to be concentration on the inner light of Buddha Nature 仏性 or Immaculate Consciousness 阿摩羅識. I see Shakyamuni Buddha of the Life Span Chapter, who awoke in the remote past, as a personification of the eternal Buddha Nature.

The third cultivation of concentration is clearly the four bases of mindfulness. Again, these lead to the reversal of the four inverted views / distortions and mindfulness with complete discerning alertness. In the Lotus Sutra, this is the represented by visual imagery of the emergence of the 4 original Bodhisattvas from beneath the earth.

The fourth cultivation of concentration is observation the rising and falling of each of the five clinging aggregates, leading to the destruction of Inflows & Outflows; Asava-khaya / Ashrava-kshaya 漏盡. I tentatively take this as meaning purification of the 5 aggregates, not their destruction. In the Lotus Sutra, this is represented by the Eternal Shakyamuni Buddha (Immaculate Consciousness) with his 4 attendants:

    Purified Conduct: Vishudhacaritra 浄行菩蓮 (purity, beauty of form)
    Firmly Established conduct: Supratishthitacaritra 安立行菩蓮 (stable bliss -- vedana)
    Infinite Conduct Anantacaritra 無辺行菩蓮 (constancy/eternity/infinity -- perception-conception)
    Distinguished Conduct Vishishtacharitra 上行菩蓮 (superior, distinguished self-less-ness -- volition)


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PostPosted: Sun Jun 16, 2013 12:53 pm 
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It become (to me at least) a more expansive, and less defined, idea of who/what a Buddha is. - Dharma Bum.

To that I say, no kidding.

The “Thus Come One” is explained clearly in T’ien-t’ai’s commentary as follows: “The Thus Come One is a general designation for the Buddhas of the ten directions and the three existences, for the two Buddhas, the three Buddhas,6 the true Buddha, and provisional Buddhas.”7 The “true Buddha” here means common mortals, whereas “provisional Buddhas” means Buddhas. However, because of the difference between ordinary people and Buddhas that stems from the disparity between delusion and enlightenment, ordinary people are unaware that they are endowed with both the entity and the functions of the three bodies.
- Nichiren, On the True Aspect of All Phenomena


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PostPosted: Sat Jun 22, 2013 6:59 pm 
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dude wrote:
It become (to me at least) a more expansive, and less defined, idea of who/what a Buddha is. - Dharma Bum.

To that I say, no kidding.

The “Thus Come One” is explained clearly in T’ien-t’ai’s commentary as follows: “The Thus Come One is a general designation for the Buddhas of the ten directions and the three existences, for the two Buddhas, the three Buddhas,6 the true Buddha, and provisional Buddhas.”7 The “true Buddha” here means common mortals, whereas “provisional Buddhas” means Buddhas. However, because of the difference between ordinary people and Buddhas that stems from the disparity between delusion and enlightenment, ordinary people are unaware that they are endowed with both the entity and the functions of the three bodies.
- Nichiren, On the True Aspect of All Phenomena


The question is, should we trust the orally transmitted teachings and the forgeries such as On the True Aspect of All Phenomena or should we trust the Five Major Works such as the Opening of the Eyes and trueObject of worship?

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.

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 those who show that 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 latter and the Nichiren 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 blunt. He 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 Taisekaji 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.


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PostPosted: Sun Jul 07, 2013 7:27 am 
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Hi. I will post up some quotes about this but something amused me about what ilarazza said above the Daishonin's teachings being clear and non-contradictory even though in the major writings there are some differing opinions and views expressed in different Gosho. If you look at the Gosho in the order in which they were written, the time they were expounded etc the content can better be understood not just the context. I need some more sleep before contributing to this topic so will do later on :geek: :reading:


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PostPosted: Mon Jul 15, 2013 12:35 am 
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noisemonkey wrote:
Hi. I will post up some quotes about this but something amused me about what ilarazza said above the Daishonin's teachings being clear and non-contradictory even though in the major writings there are some differing opinions and views expressed in different Gosho. If you look at the Gosho in the order in which they were written, the time they were expounded etc the content can better be understood not just the context. I need some more sleep before contributing to this topic so will do later on :geek: :reading:


Waiting patiently..........

Illarraza


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