Some various translations of some seminal passages

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illarraza
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Some various translations of some seminal passages

Post by illarraza »

Soka Gakkai's translates Nichiren Daishonin's most important writing, the True Object of Worship, from Taisekeji's modern Gosho Zenshu:

"The essential teaching of the Lotus Sutra and true Buddhism are both pure teachings that lead directly to Buddhahood. However, Shakyamuni's is the Buddhism of the harvest, and this is the Buddhism of sowing. The core of his teachings is one chapter and two halves, and for me is Myoho-renge-kyo alone." (MW vol I Kanjin No Honzon Sho, p. 72)

Kyotsu Hori's translation based on the original Chinese found in the Showa Tehon collection of Gosho

"The teaching of the essential section section during the the lifetime of Sakyamuni Buddha and that which would spread in the beginning of the Latter Day are likewise absolutely perfect. However, the former is for attaining enlightenment, whereas the latter is for sowing the seeds of Buddhahood. While the former is crystallized in the sixteenth chapter, 'Duration of the Life of the Buddha', with half a chapter each preceding it and following it, the latter is solely embodied in the five characters of myo, ho, ren, ge, kyo." [pg. 122]

Senchu Murano's translation, also based on the Showa Tehon:

"It is evident that the Revelation of Eternity was preached for the sake of us who live at the beginning of the period of Deprivation. In this respect, we are as blessed as those who heard the Buddha in person, the only difference is that they brought to fruit their seeds of Buddhahood by hearing directly the 'One Chapter and Two Halves', whereas we are endowed with the seeds of Buddhahood by receiving the Five Words." (Five Major Writings of Nichiren, Senchu Murano translation, Kanjin No Honzon Sho, p. 37)

"At this time the countless Bodhisattvas of the Earth will appear and establish in this country the object of devotion, foremost in Jambudvipa, that depicts Shakyamuni Buddha of the essential teaching attending the eternal Buddha." -- Latest SGI translation of a Gosho passage from The True Object of Worship [based on the Nichiren Shoshu's modern Japanese Gosho Zenshu.

"Now is when the Bodhisattvas of the Earth will appear in this country and establish the supreme object of worship on the earth which depicts Shakyamuni Buddha of the essential teaching attending the true Buddha." -- Older SGI translation also based on the Gosho Zenshu].

"This is the very time when the original disciples of the Buddha will spring up from underground, attend both sides of the Eternal Buddha [Shakyamuni] revealed in the essential section of the Lotus Sutra and establish in this land of Japan the supreme object of worship in the world." -- Nichiren Shu's translation of the same passage from the Showa Tehon, the Gosho in its original form.

"My own participation in the work for those volumes (The Major Writings of Nichiren Daishonin, vols. 1 and 2) as one of the principal translators and editors, will account for any similarities between the English versions contained therein and the ones appearing here. The Major Writings was intended chiefly for Nichiren devotees as well as for an interested general readership. I have retranslated these seven pieces here in accordance with the rather different standards of academic Buddhist translation and my own preferences for wording. In some cases I have altered the interpretation of specific passages in ways I now feel more closely approximate the text. I have also worked from a different Japanese edition of Nichiren's collected writings (Showa teihon Nichiren Shonin ibun, 1989.)"-- From Some Disputed Writings in the Nichiren Corpus Dr. Stone's Ph.D. Dissertation UCLA, 1990

Her original translations of the Major Writings [MW] and the subsequent Writings of Nichiren Daishonin [WND] are derived from the Gosho Zenshu issued by the Nichiren Shoshu, admittedly Gosho not written in their original form. In addition, the translators [translations] were influenced and modified by feedback from non-Japanese speaking SGI-USA senior leaders and editors.

Article from Nichiren Shoshu Shinyo, September, 1995

"...This Gosho differs from the Gosho Zenshu and the Major Writings of Nichiren Daishonin in that the writings published in the Showa Shintei (New Edition) Gosho appear in the precise order in which they were initially written by the Daishonin and in their entire original form, that is all archaic Chinese characters and texts have been left intact, and no modifications have been made."

The Buddhism of the Sowing and the Buddhism of the Harvest

The original manuscript of the Kanjin Honzon Sho [True Object of Worship] is designated a National Treasure by the Japanese government and is kept in the treasure storehouse of the Hokekyoju Temple in Ichikawa City, Japan. The document is considered crucial to the understanding of the Lotus Sutra Buddhism of Nichiren Daishonin. Nichiren refers to the treatise as being of the "utmost importance".

The Kanjin Honzon Sho from the Major Works of the SGI is translated from the Gosho Zenshu which is the modern Japanese translation of the original Chinese and medieval Japanese Gosho translated by the Nichiren Shoshu priests. One should note that the Nichiren Shoshu and the SGI are the only Nichiren sects that advocate Nichiren as True Buddha and the only sects that rely on the Gosho Zenshu. The Major Works translation reads:

"The “Teacher of the Law” chapter of the Lotus Sutra states, “Since hatred and jealousy toward this sutra abound even when the Thus Come One is in the world, how much more will this be so after his passing?” The “Treasure Tower” chapter states, “They [the Buddhas] make certain that the Law will long endure. . . . [The Thus Come One Many Treasures, I myself ], and these emanation Buddhas who have gathered here, surely know this is our aim.” Look at what the “Encouraging Devotion” and “Peaceful Practices” chapters state about the future. The theoretical teaching was preached for the people after Shakyamuni Buddha’s passing.

As regards the essential teaching, it was addressed exclusively to the people early in the Latter Day of the Law. On the surface, the Buddha seems to have preached this teaching for the enlightenment of the people of his day; he planted the seeds of Buddhahood in their lives in the remote past [numberless major world system dust particle kalpas ago] and nurtured the seeds through his preaching as the sixteenth son of the Buddha Great Universal Wisdom Excellence [major world system dust particle kalpas ago] and through the first four flavors of teachings and the theoretical teaching in this life. Then with the essential teaching he brought his followers to the stage of near-perfect enlightenment and finally to that of perfect enlightenment.

In actuality, however, the essential teaching bears no resemblance whatsoever to the theoretical teaching. The preparation, revelation, and transmission of the essential teaching are intended entirely for the beginning of the Latter Day of the Law. The essential teaching of Shakyamuni’s lifetime and that revealed at the beginning of the Latter Day are both pure and perfect [in that both lead directly to Buddhahood]. Shakyamuni’s, however, is the Buddhism of the harvest, and this is the Buddhism of sowing. The core of his teaching is one chapter and two halves, and the core of mine is the five characters of the daimoku alone." Kanjin Honzon Sho (SGI Major Works ) pp 169-170

The Kanjin Honzon from the NOPPA translation of the Nichiren Shu is translated directly from the Showa Tehon which is a copy of the original collection of Gosho written in Chinese and medieval Japanese. The NOPPA translation 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 but the manner of its faith, practice, and propagation in the Age of Mappo differs from that done by the historical Buddha during his lifetime. We rely on the Daimoku transmitted by the Buddha to the Bodhisattvas from underground who are commissioned to expound 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, who are 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; MW I: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 meaning of the Buddhism of the Sowing and the Buddhism of the Harvest is not that there are two different Buddhisms, the Buddhism of Shakyamuni and the Buddhism of Nichiren Daishonin. It means that this Latter Day is for sowing the seeds of Buddhahood, not for harvesting the seeds.
tkp67
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Re: Some various translations of some seminal passages

Post by tkp67 »

The following is from your sect.
Chanting Daimoku is for getting the spiritual connection between the Eternal Buddha Sakyamuni and us.

The difference of each school's traditional doctrine.

Nichiren Shu was insisting that the Eternal Buddha as the truth of universe is Namu Myoho Renge Kyo Tathagata.

Nichiren Sho-shu insists that Namu Myoho Renge Kyo Tathagata as the Eternal Buddha is Nichiren daishonin himself.

Those rely on Ongikuden (Record of the Orally Transmitted Teachings) which is a forged letter.

Honmon Butsuryu Shu insists that eight chapters (Happon) of Honmon of the Lotus Sutra are the prophecy book which Nichiren shonin appears to save people. They worship only the words of Namu Myoho Renge Kyo, but not the Eternal Buddha Sakyamuni.

Kempon Hokke Shu insists that the Eternal Buddha is the Buddha Sakyamuni himself and that the Eternal Buddha Sakyamuni exists in each people's mind as the absolute spirit. It relies on the teachings of the Lotus Sutra and Nichiren's.


Most of Nichiren's schools insist that Namu Myoho Renge Kyo advocated by Nichiren shonin means the truth of universe, and that you can become a Buddha if you chant Daimoku repeatedly. Therefore, they tend to forget the Buddha Sakyamuni. And they don't explain what is the truth of universe. Do you think it is Buddhism or a true teachings of Nichiren Shonin? In prewar Japan, Honda Nissho of Kempon Hokke Shu insisted that the Eternal Buddha is the Buddha Sakyamuni himself, on the other hand, Simizu Ryuzan of Nichiren Shu insisted that the Eternal Buddha is Namu Myoho Renge Kyo Tathagata. After united together with Kempon Hokke Shu, also Nichiren Shu recognized that the Eternal Buddha is the Buddha Sakyamuni. You should know that the doctrine of Kempon Hokke Shu is the orthodox teachings of Nichiren shonin as a traditional sect. Nichiren shonin called the school as Hokke Shu, never called as Nichiren Shu.

We insist that you can realize you are a true disciple of the eternal Buddha Sakyamuni if you devote to the Lotus Sutra by chanting Namu Myoho Renge Kyo. It means you are actually the son of the eternal Buddha Sakyamuni. Kempon (顕本) means revealing the eternal Buddha. This world you see is being managed by the great compassion of the Buddha Sakyamuni. We are under the teachings of the Buddha Sakyamuni who know the truth of universe.That is the true teachings of Nichiren Shonin.


Myomanji-ha of Nichiren shu changed its name to Kempon Hokke shu to emphasise the doctrine which adores the Eternal Buddha Sakyamuni under Rev. Honda Nissho in 1898. Former Nichiren shu, Icchi-ha, was insisting that the primordial, eternal Buddha was Tathagata Namu Myoho Renge Kyo, but not Sakyamui Buddha. And Nichiren Sho shu, Taisekiji-ha, was insisting that the primordial, eternal Buddha was Nichiren shonin, but not Sakyamuni Buddha. Therefore, Kempon Hokke argued with them and propagated the true Nichiren's doctrine for the public.

In 1941 (before the war), Kempon Hokke shu and Honmon shu united with former Nichiren shu, then new Nichiren shu was established. Because many priests of Nichiren shu also had been influenced by the doctrine of Kempon Hokke, the first head priest of new Nichiren shu was elected from Kempon Hokke shu. However, by a political stratagem of former Nichiren shu's priests, Myomaji-ha (Nichijyu-monryu) was engulfed and lost its power. In 1947, half temples of Nichijyu-monryu became independent of Nichiren shu again.

Now, in Nichiren shu, there are many priests who insist on the former doctrine of Icchi-ha and they perform incantation and magic prayer willingly. Nichijyu-monryu in Nichiren shu has become similar to them. Kempon Hokke shu has become a small school and lost its power. Now, there are few priests who know the true doctrine of Kempon Hokke. Most of Nichiren schools are existing only for the good of an organization, but not for the Dharma. Therefore, I am now independent of Kempon Hokke shu to avoid the influence of authoritarian rulers and active to propagate the true Nichiren's teachings, Kempon Hokke. Therefore, although there are many priests who help me in Kempon Hokke shu, we cannot get any help from Kempon Hokke shu officially. Rev. Chen Hsiongcai in Singapore are active on propagate the doctrine under me. In Uruguay, Shinsho Silva who is a police officer is making effort to start the mission of Kempon Hokke under me.

Please know the teachings of Nichiren shonin correctly. Nichiren shonin didn't refuse other sutras as the evil teachings. Nichiren shonin asserted that, if you don't believe the most important teachings of the Buddha Sakyamuni firstly, other sutras and practices become obstacle to attain enlightenment. However, Nichiren shonin asserted that, if you believe, understand and practice the Lotus Sutra as the most important teachings firstly, all other sutras are also effectively utilized as expedients. The Lotus Sutra is the most important teachings to harmonize and unite all Buddhism. Nichiren shonin made efforts to harmonize and unite all Buddhism by the truth of the Lotus Sutra.
Imagine the irony of the summation. I enlarged the section and highlighted it in bold letters.

This is the purpose of Nichiren and the behavior he displayed. It is also a request that both he and Shakyamuni made equally. It is also the one behavior those who compare nichiren practices ignore.

One does not have to have great capacity to understand that when the proof is not in the pudding there is no pudding.

If there is a corruption within the interpreted corpus of Nichiren's works it is the absolute failure to execute Shakyabuku within the the boundaries Nichiren and Shakyamui made clear were of primary importance.
When you look at those of superior capacity, do not disparage yourself. The Buddha’s true intention was that no one, even those of inferior capacity, be denied enlightenment. Conversely, when you compare yourself with persons of inferior capacity, do not be arrogant and overproud. Even persons of superior capacity may be excluded from enlightenment if they do not devote themselves wholeheartedly.
All disciples and lay supporters of Nichiren should chant Nam-myoho-renge-kyo with the spirit of many in body but one in mind, transcending all differences among themselves10 to become as inseparable as fish and the water in which they swim. This spiritual bond is the basis for the universal transmission of the ultimate Law of life and death. Herein lies the true goal of Nichiren’s propagation. When you are so united, even the great desire for widespread propagation can be fulfilled. But if any of Nichiren’s disciples disrupt the unity of many in body but one in mind, they would be like warriors who destroy their own castle from within.
Most importantly that of transcending differences and practicing as one mind.

I believe the following commentary reveals the reason for transcending differences and abiding to the wishes of both Shakyamuni and Nichiren.
“[At all times I think to myself]: How can I cause living beings to gain entry into the unsurpassed way?” These words express the Buddha’s deepest wish to enable both those who accept the Lotus Sutra and those who oppose it to attain Buddhahood. Because this is his ultimate purpose, those who embrace the Lotus Sutra for even a short while are acting in accordance with his will. And if they act in accordance with the Buddha’s will, they will be repaying the debt of gratitude they owe to the Buddha. The words of the sutra, which are as full of compassion as a mother’s love, will then find solace, and the cares of the Buddha, who said, “I am the only person who can rescue and protect others,” will likewise be eased. Not only will Shakyamuni Buddha rejoice, but because the Lotus Sutra is the ultimate purpose for which all Buddhas appear in the world, the Buddhas of the ten directions and the three existences will likewise rejoice. As Shakyamuni said, “[If one can uphold it even for a short while] I will surely rejoice and so will the other Buddhas.”36 Not only will the Buddhas rejoice, but the gods also will join in their delight. Thus, when the Great Teacher Dengyō lectured on the Lotus Sutra, Great Bodhisattva Hachiman presented him with a purple surplice,37 and when the Honorable Kūya38 recited the Lotus Sutra, the great deity of Matsuo Shrine was able to gain protection from the cold wind.
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Minobu
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Re: Some various translations of some seminal passages

Post by Minobu »

illarraza wrote: Sun Nov 15, 2020 10:42 pm
"Now is when the Bodhisattvas of the Earth will appear in this country and establish the supreme object of worship on the earth which depicts Shakyamuni Buddha of the essential teaching attending the true Buddha." -- Older SGI translation also based on the Gosho Zenshu].

"This is the very time when the original disciples of the Buddha will spring up from underground, attend both sides of the Eternal Buddha [Shakyamuni] revealed in the essential section of the Lotus Sutra and establish in this land of Japan the supreme object of worship in the world." -- Nichiren Shu's translation of the same passage from the Showa Tehon, the Gosho in its original form.


translation ...it's all about translation ...and it seems cross contamination has occurred with Nichiren shu adopting the Eternal Buddha being Lord Sakyamuni Buddha from kempon hokke..

if you look at Gohonzon there are two Buddhas flanking the Eternal Buddha..
attend both sides of the Eternal Buddha [Shakyamuni]
obviously in the original the word Shakyamuni is absent from the piece so it is placed in brackets to reinforce the cross contamination.

the Eternal Buddha is pure Dharmakaya ....no sentient had attained Buddhahood ...they attain Buddhahood through realizing and becoming one with The Eternal Dharmakaya...

i tried expressing to people something about time and when samsara first appeared due to desire...

this was first introduced to me via the Gakki...

then taught in tibetan buddhism and talked about here...of course everyone went weird on me like they did when i described Sunyata...
some guy came to my rescue...i can't recall his name...but it's somewhere here in DW..
illarraza
Posts: 1006
Joined: Fri Dec 09, 2011 4:30 am

Re: Some various translations of some seminal passages

Post by illarraza »

tkp67 wrote: Mon Nov 16, 2020 12:44 am The following is from your sect.
Chanting Daimoku is for getting the spiritual connection between the Eternal Buddha Sakyamuni and us.

The difference of each school's traditional doctrine.

Nichiren Shu was insisting that the Eternal Buddha as the truth of universe is Namu Myoho Renge Kyo Tathagata.

Nichiren Sho-shu insists that Namu Myoho Renge Kyo Tathagata as the Eternal Buddha is Nichiren daishonin himself.

Those rely on Ongikuden (Record of the Orally Transmitted Teachings) which is a forged letter.

Honmon Butsuryu Shu insists that eight chapters (Happon) of Honmon of the Lotus Sutra are the prophecy book which Nichiren shonin appears to save people. They worship only the words of Namu Myoho Renge Kyo, but not the Eternal Buddha Sakyamuni.

Kempon Hokke Shu insists that the Eternal Buddha is the Buddha Sakyamuni himself and that the Eternal Buddha Sakyamuni exists in each people's mind as the absolute spirit. It relies on the teachings of the Lotus Sutra and Nichiren's.


Most of Nichiren's schools insist that Namu Myoho Renge Kyo advocated by Nichiren shonin means the truth of universe, and that you can become a Buddha if you chant Daimoku repeatedly. Therefore, they tend to forget the Buddha Sakyamuni. And they don't explain what is the truth of universe. Do you think it is Buddhism or a true teachings of Nichiren Shonin? In prewar Japan, Honda Nissho of Kempon Hokke Shu insisted that the Eternal Buddha is the Buddha Sakyamuni himself, on the other hand, Simizu Ryuzan of Nichiren Shu insisted that the Eternal Buddha is Namu Myoho Renge Kyo Tathagata. After united together with Kempon Hokke Shu, also Nichiren Shu recognized that the Eternal Buddha is the Buddha Sakyamuni. You should know that the doctrine of Kempon Hokke Shu is the orthodox teachings of Nichiren shonin as a traditional sect. Nichiren shonin called the school as Hokke Shu, never called as Nichiren Shu.

We insist that you can realize you are a true disciple of the eternal Buddha Sakyamuni if you devote to the Lotus Sutra by chanting Namu Myoho Renge Kyo. It means you are actually the son of the eternal Buddha Sakyamuni. Kempon (顕本) means revealing the eternal Buddha. This world you see is being managed by the great compassion of the Buddha Sakyamuni. We are under the teachings of the Buddha Sakyamuni who know the truth of universe.That is the true teachings of Nichiren Shonin.


Myomanji-ha of Nichiren shu changed its name to Kempon Hokke shu to emphasise the doctrine which adores the Eternal Buddha Sakyamuni under Rev. Honda Nissho in 1898. Former Nichiren shu, Icchi-ha, was insisting that the primordial, eternal Buddha was Tathagata Namu Myoho Renge Kyo, but not Sakyamui Buddha. And Nichiren Sho shu, Taisekiji-ha, was insisting that the primordial, eternal Buddha was Nichiren shonin, but not Sakyamuni Buddha. Therefore, Kempon Hokke argued with them and propagated the true Nichiren's doctrine for the public.

In 1941 (before the war), Kempon Hokke shu and Honmon shu united with former Nichiren shu, then new Nichiren shu was established. Because many priests of Nichiren shu also had been influenced by the doctrine of Kempon Hokke, the first head priest of new Nichiren shu was elected from Kempon Hokke shu. However, by a political stratagem of former Nichiren shu's priests, Myomaji-ha (Nichijyu-monryu) was engulfed and lost its power. In 1947, half temples of Nichijyu-monryu became independent of Nichiren shu again.

Now, in Nichiren shu, there are many priests who insist on the former doctrine of Icchi-ha and they perform incantation and magic prayer willingly. Nichijyu-monryu in Nichiren shu has become similar to them. Kempon Hokke shu has become a small school and lost its power. Now, there are few priests who know the true doctrine of Kempon Hokke. Most of Nichiren schools are existing only for the good of an organization, but not for the Dharma. Therefore, I am now independent of Kempon Hokke shu to avoid the influence of authoritarian rulers and active to propagate the true Nichiren's teachings, Kempon Hokke. Therefore, although there are many priests who help me in Kempon Hokke shu, we cannot get any help from Kempon Hokke shu officially. Rev. Chen Hsiongcai in Singapore are active on propagate the doctrine under me. In Uruguay, Shinsho Silva who is a police officer is making effort to start the mission of Kempon Hokke under me.

Please know the teachings of Nichiren shonin correctly. Nichiren shonin didn't refuse other sutras as the evil teachings. Nichiren shonin asserted that, if you don't believe the most important teachings of the Buddha Sakyamuni firstly, other sutras and practices become obstacle to attain enlightenment. However, Nichiren shonin asserted that, if you believe, understand and practice the Lotus Sutra as the most important teachings firstly, all other sutras are also effectively utilized as expedients. The Lotus Sutra is the most important teachings to harmonize and unite all Buddhism. Nichiren shonin made efforts to harmonize and unite all Buddhism by the truth of the Lotus Sutra.
Imagine the irony of the summation. I enlarged the section and highlighted it in bold letters.

This is the purpose of Nichiren and the behavior he displayed. It is also a request that both he and Shakyamuni made equally. It is also the one behavior those who compare nichiren practices ignore.

One does not have to have great capacity to understand that when the proof is not in the pudding there is no pudding.

If there is a corruption within the interpreted corpus of Nichiren's works it is the absolute failure to execute Shakyabuku within the the boundaries Nichiren and Shakyamui made clear were of primary importance.
When you look at those of superior capacity, do not disparage yourself. The Buddha’s true intention was that no one, even those of inferior capacity, be denied enlightenment. Conversely, when you compare yourself with persons of inferior capacity, do not be arrogant and overproud. Even persons of superior capacity may be excluded from enlightenment if they do not devote themselves wholeheartedly.
All disciples and lay supporters of Nichiren should chant Nam-myoho-renge-kyo with the spirit of many in body but one in mind, transcending all differences among themselves10 to become as inseparable as fish and the water in which they swim. This spiritual bond is the basis for the universal transmission of the ultimate Law of life and death. Herein lies the true goal of Nichiren’s propagation. When you are so united, even the great desire for widespread propagation can be fulfilled. But if any of Nichiren’s disciples disrupt the unity of many in body but one in mind, they would be like warriors who destroy their own castle from within.
Most importantly that of transcending differences and practicing as one mind.

I believe the following commentary reveals the reason for transcending differences and abiding to the wishes of both Shakyamuni and Nichiren.
“[At all times I think to myself]: How can I cause living beings to gain entry into the unsurpassed way?” These words express the Buddha’s deepest wish to enable both those who accept the Lotus Sutra and those who oppose it to attain Buddhahood. Because this is his ultimate purpose, those who embrace the Lotus Sutra for even a short while are acting in accordance with his will. And if they act in accordance with the Buddha’s will, they will be repaying the debt of gratitude they owe to the Buddha. The words of the sutra, which are as full of compassion as a mother’s love, will then find solace, and the cares of the Buddha, who said, “I am the only person who can rescue and protect others,” will likewise be eased. Not only will Shakyamuni Buddha rejoice, but because the Lotus Sutra is the ultimate purpose for which all Buddhas appear in the world, the Buddhas of the ten directions and the three existences will likewise rejoice. As Shakyamuni said, “[If one can uphold it even for a short while] I will surely rejoice and so will the other Buddhas.”36 Not only will the Buddhas rejoice, but the gods also will join in their delight. Thus, when the Great Teacher Dengyō lectured on the Lotus Sutra, Great Bodhisattva Hachiman presented him with a purple surplice,37 and when the Honorable Kūya38 recited the Lotus Sutra, the great deity of Matsuo Shrine was able to gain protection from the cold wind.
From the perspective of the absolute Myo (wonderfulness):

"And yet the main point of these non-Buddhist teachings constitutes an important means of entry into Buddhism. Some of them state, “A thousand years from now, the Buddha will appear in the world,” while others state, “A hundred years from now, the Buddha will appear in the world.” The Nirvana Sutra remarks, “All of the non-Buddhist scriptures and writings in society are themselves Buddhist teachings, not non-Buddhist teachings.” And in the Lotus Sutra it is written, “Before the multitude they seem possessed of the three poisons or manifest the signs of distorted views. My disciples in this manner use expedient means to save living beings.” - Opening of the Eyes

From the perspective of the comparative Myo (wonderfulness);

"It is said that good medicine tastes bitter. This sutra, which is like good medicine, dispels attachments to the five vehicles and establishes the one ultimate principle. It reproaches those in the ranks of ordinary beings and censures those in the ranks of sagehood, denies [provisional] Mahayana and refutes Hinayana. It speaks of the heavenly devils as poisonous insects and calls non-Buddhists demons. It censures those who cling to Hinayana teachings, calling them mean and impoverished, and it dismisses bodhisattvas as beginners in learning. For this reason, heavenly devils hate to listen to it, non-Buddhists find their ears offended, persons of the two vehicles are dumbfounded, and bodhisattvas flee in terror. That is why all these types of people try to make hindrances [for a practitioner of the Lotus Sutra]. The Buddha was not speaking nonsense when he declared that hatred and jealousy would abound.” - Opening of the Eyes

"The word “wonderful” in the Lotus Sutra of the Wonderful Law has two meanings. One is comparative myō, or wonderful, which indicates refuting the rough teachings and revealing the wonderful teaching. The other is absolute myō, which indicates opening up the rough teachings and merging them in the wonderful teaching." - Nichiren

Mark
narhwal90
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Re: Some various translations of some seminal passages

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