How Nichiren Shonin could be the Eternal Buddha

User avatar
Minobu
Posts: 4228
Joined: Mon Aug 15, 2016 6:57 pm

Re: How Nichiren Shonin could be the Eternal Buddha

Post by Minobu »

Queequeg wrote: Thu May 06, 2021 7:59 pm
Giovanni wrote: Thu May 06, 2021 6:13 pm Thank you Queequeg..fascinating.
Sure :)

IMO,
you know QQ upon reflection........you and Malcolm are worth the price of admission.
User avatar
Queequeg
Former staff member
Posts: 14454
Joined: Tue Jul 03, 2012 3:24 pm

Re: How Nichiren Shonin could be the Eternal Buddha

Post by Queequeg »

Minobu wrote: Thu May 06, 2021 11:48 pm
Queequeg wrote: Thu May 06, 2021 7:59 pm
Giovanni wrote: Thu May 06, 2021 6:13 pm Thank you Queequeg..fascinating.
Sure :)

IMO,
you know QQ upon reflection........you and Malcolm are worth the price of admission.
I can't breathe up there. Air's too thin.

LOL

Oh, and admission is free... so what's that say?
There is no suffering to be severed. Ignorance and klesas are indivisible from bodhi. There is no cause of suffering to be abandoned. Since extremes and the false are the Middle and genuine, there is no path to be practiced. Samsara is nirvana. No severance achieved. No suffering nor its cause. No path, no end. There is no transcendent realm; there is only the one true aspect. There is nothing separate from the true aspect.
-Guanding, Perfect and Sudden Contemplation,
User avatar
Minobu
Posts: 4228
Joined: Mon Aug 15, 2016 6:57 pm

Re: How Nichiren Shonin could be the Eternal Buddha

Post by Minobu »

Queequeg wrote: Fri May 07, 2021 1:27 am
Minobu wrote: Thu May 06, 2021 11:48 pm
Queequeg wrote: Thu May 06, 2021 7:59 pm

Sure :)

IMO,
you know QQ upon reflection........you and Malcolm are worth the price of admission.
I can't breathe up there. Air's too thin.

LOL

Oh, and admission is free... so what's that say?
:thinking: :stirthepot: :techproblem:
illarraza
Posts: 1257
Joined: Fri Dec 09, 2011 4:30 am

Re: How Nichiren Shonin could be the Eternal Buddha

Post by illarraza »

Queequeg wrote: Thu May 06, 2021 7:59 pm
Giovanni wrote: Thu May 06, 2021 6:13 pm Thank you Queequeg..fascinating. The idea of Gohonzon as mandala and the system as an offshoot of tantra has given me an insight into a tradition which puzzles me. If you are correct it begin to make sense.
Sure :)

Nichiren came from Japanese Tendai which has both, to use Indo-Tibetan terminology, Sutrayana and Vajrayana - in the English terminology used for Japanese Buddhism - exoteric and esoteric teachings.

There are documents where he claims entrustment of the Vajradhatu and Garbhadhatu mandalas from Mahavairochana Buddha.

This aspect of his teaching is not well received in Nichiren circles because of his explicit criticism of Shingon, a Japanese exclusively Vajrayana school. IMO, you can't understand Nichiren without the background of Vajrayana.
The Wright brothers airplane utilized the same principles to stay aloft as as a supersonic jet...

Mark
User avatar
Minobu
Posts: 4228
Joined: Mon Aug 15, 2016 6:57 pm

Re: How Nichiren Shonin could be the Eternal Buddha

Post by Minobu »

Queequeg wrote: Thu May 06, 2021 5:25 pm Consider conventions about placement - right side being the place of honor (right hand man), left being slightly lower (left hand magic), top row, next row, and then Nichiren on the ground.

Anyway, I suppose that info with some beads and incense will give you something to do, give you the props to read the sutra with the mind and the mouth.
indeed just did some...

and Voila..

The placement of Nichiren under Na Mu Myo Ho Ren Ge Kyo would be the perfect placement for Bodhisattva Jogyo being Born as a Human and Then Inscribing This Mandala
User avatar
LastLegend
Posts: 5408
Joined: Sat Mar 19, 2011 3:46 pm
Location: Northern Virginia

Re: How Nichiren Shonin could be the Eternal Buddha

Post by LastLegend »

Minobu wrote: Thu May 06, 2021 6:26 pm
markatex wrote: Thu May 06, 2021 5:51 pm I suppose I should read the whole thread before I post…
I was hoping you checked in..

the book from rev. Murano i gave the whole title ...

the point i'm trying to see ...for myself actually...

is that Nichiren shonin being as He stated Bodhisattva Jogyo would mean He is an emanation of Lord Guru Sakyamuni The Eternal Buddha.

Now the whole we all ur emanations of the Eternal Buddha i don;t really get...even though it's dharma.


I'm speaking in the sense that Avalokiteshvara Buddha , Manjushri Buddha and all Buddhas are Emanations of The Eternal Buddha which would follow that the Four Leaders of the Bodhisattvas of The Earth are emanations of the Eternal Buddha.


so one step further from my perspective of things....ShoShu sort of had it right...but the whole anti Lord Sakyamuni Buddha being a junk Buddha is really wrong for they don;t see....from my perspective....that in fact Nichiren shonin is an emanation of The Eternal Buddha.


you know what just forget the whole thing...it's just me...made for some post counts and views anyway...
In paintings Shakyamuni(s) are surrounding Mahavairocana.
Image
It’s eye blinking.
User avatar
Minobu
Posts: 4228
Joined: Mon Aug 15, 2016 6:57 pm

Re: How Nichiren Shonin could be the Eternal Buddha

Post by Minobu »

LastLegend wrote: Fri May 07, 2021 8:17 pm
In paintings Shakyamuni(s) are surrounding Mahavairocana.
really beautiful ..thanks for sharing.
the MahaVairocana thing QQ talked about..I believe this is the Primordial Buddha of Dharmakaya ..
your thoughts would be welcome
User avatar
LastLegend
Posts: 5408
Joined: Sat Mar 19, 2011 3:46 pm
Location: Northern Virginia

Re: How Nichiren Shonin could be the Eternal Buddha

Post by LastLegend »

Minobu wrote: Fri May 07, 2021 11:09 pm
LastLegend wrote: Fri May 07, 2021 8:17 pm
In paintings Shakyamuni(s) are surrounding Mahavairocana.
really beautiful ..thanks for sharing.
the MahaVairocana thing QQ talked about..I believe this is the Primordial Buddha of Dharmakaya ..
your thoughts would be welcome
Glad you feel better The Lotus Sutra is blooming in you.
It’s eye blinking.
User avatar
Minobu
Posts: 4228
Joined: Mon Aug 15, 2016 6:57 pm

Re: How Nichiren Shonin could be the Eternal Buddha

Post by Minobu »

LastLegend wrote: Sat May 08, 2021 12:29 am
Minobu wrote: Fri May 07, 2021 11:09 pm
LastLegend wrote: Fri May 07, 2021 8:17 pm
In paintings Shakyamuni(s) are surrounding Mahavairocana.
really beautiful ..thanks for sharing.
the MahaVairocana thing QQ talked about..I believe this is the Primordial Buddha of Dharmakaya ..
your thoughts would be welcome
Glad you feel better The Lotus Sutra is blooming in you.
For me it's like the whole mandala is stretched out across everything , all samsaric realms and the pure lands with the likes of Lord Manjushri Buddha , the Four Kings .

when I chant i try to focus on the ODaimoku in gold in my heart. I received it in goju kai from Nichiren ShoShu priest when he gonked me on the head with the scroll.
so as QQ was saying the ODaimoku reaches out everywhere lighting up all these pure lands and Four kings and Bodhisattvas feeding every sentient with Na Mu Myo Ho Ren Ge Kyo ...

I have Zasep Rinpoche and Kalden Geshe La for this. from their teachings of loving kindness which i have incorporated into my practice.
illarraza
Posts: 1257
Joined: Fri Dec 09, 2011 4:30 am

Re: How Nichiren Shonin could be the Eternal Buddha

Post by illarraza »

mansurhirbi87 wrote: Wed May 05, 2021 2:11 am could we not say that the eternal buddha is the same that the buddha nature ?
Not according to Nichiren...

The Shingon teaching of Eternal Buddha as Dharma Body [single bodied eternal truth principle] rather than the triple bodied flesh and blood Buddha, permeates some so-called Nichiren sects...

“I think that it is silly to view the Eternal Shayamuni Buddha as a personage that exists somewhere in the universe. Watson writes of the Eternal Shakyamuni Buddha in his Introduction chapter in his translation of the LS: “as an ever-abiding principle of truth and compassion that exists everywhere and within all beings.” – “Nichiren" Buddhist

Nichiren:

"But once the principle of three thousand realms in a single moment of life had been expounded, then the way was opened for all to attain ) Buddhahood, so what more could be lacking? Among those who have attained Buddhahood, there are none whose mouths are mute or whose limbs are paralyzed [and their words and gestures already manifest Buddhahood], so why would they need mudras or mantras?

Furthermore, most of the sutras speak of the Buddha as having gained correct enlightenment for the first time in India, and do not make clear that there is the eternal Buddha since time without beginning who is endowed with the THREE BODIES. If this erroneous view, that originally there was no Buddha but that now he exists, is accepted, then the Thus Come One Mahāvairochana becomes a mere name that has no reality.

But in the “Life Span” chapter of the Lotus Sutra, the truth of the matter is clearly explained. Thus we see that Shakyamuni Buddha is like the single moon in the sky, while the other Buddhas and bodhisattvas are like the reflection of the moon floating in ten thousand different bodies of water. But I will not go into the details of the matter here." -- On the Relative Superiority of the Lotus Sutra and the True Word Teachings

Then, Nichiren teaches that, beyond a shadow of a doubt, the eternal Buddha possesses a body and mind:

"Finally, we come to the Nembutsu, which represents the doctrine in use by the Pure Land school. This doctrine is among the most provisional of all the provisional teachings, comparable to a dream seen within a dream. It is a name without a reality. And because there is no reality to it, it could not possibly fulfill the wishes of all living beings for rebirth in the Pure Land. The Buddha of which it speaks is Amida Buddha, who is conditioned in nature and impermanent. How, then, could he surpass a principle that is eternal and imperishable?

Therefore the Great Teacher Kompon [Dengyō] of our country states in his commentary, “The Buddha of the reward body, which exists depending on causes and conditions, represents a provisional result obtained in a dream, while the Buddha eternally endowed with the THREE BODIES represents the true Buddha from the time before enlightenment.” Thus with these words he warns against belief in Amida Buddha, a Buddha who is conditioned and impermanent, and rejects him.

And since this Amida Buddha upon whom the Pure Land proponents rely is a name without a reality, something existing in name only, without any body, then though they may expound in great detail the doctrines that promise rebirth in the Pure Land, preaching them so that they sound as lofty as Mount Sumeru or as deep as the great ocean, such doctrines are all utterly useless." -- Questions and Answers on the Various Schools

and lastly and most importantly:

"The Great Teacher T’ien-t’ai Chih-che gave three reasons for Shakyamuni’s stopping the bodhisattvas, and three more for his summoning the Bodhisattvas of the Earth. Essentially, the great bodhisattvas taught by the Buddha in his transient status and the great bodhisattvas who gathered from the other worlds were not qualified toinherit the “Life Span” chapter that reveals the eternal Buddha’s inner truth. At the dawn of the Latter Day evil people who slander the correct teaching would fill the land, so Shakyamuni Buddha rejected the pledge of these bodhisattvas and instead summoned the multitude of great bodhisattvas from beneath the earth. He entrusted them with the five characters of Myoho-renge-kyo, the heart of the “Life Span” chapter, for the enlightenment of all beings in the land of Jambudvīpa. The bodhisattvas taught by the Buddha in his transient status were also unqualified because they had not been the disciples of Shakyamuni Buddha since the time he had first set his mind on and attained enlightenment in the remote past. The Great Teacher T’ien-t’ai states, “[The Buddha said of the Bodhisattvas of the Earth,] ‘These are my disciples, destined to propagate my Law.’” Miao-lo says, “The children propagate the Law of the father, and this benefits the world.” The Supplement to “The Words and Phrases of the Lotus Sutra” states, “TheLaw embodied therein [in the Lotus Sutra] is the Law that was realized countless kalpas in the past, and therefore it was entrusted to persons who had been the Buddha’s disciples from countless kalpas in the past.” -- True Object of Worship

I request that this post be allowed because of my brief commentary as to what Nichiren Actually taught. Since this is a Nichiren forum, I believe that it is imperitive to know what he actually taught. I would consider, "the Eternal Buddha is Buddha-nature", as an opinion not born out by what the Lotus Sutra and Nichiren actually teach. Likewise, the Bodhisattvas of the Earth as "Eternity, True Self, Purity, and Joy, characterizes the Bodhisattvas of the Earth but are not the flesh and blood Bodhisattvas of the Earth who are beings beyond compare in this degenerate age of the Latter Day of the Law.

Mark
Last edited by illarraza on Sun May 09, 2021 5:37 pm, edited 1 time in total.
User avatar
Minobu
Posts: 4228
Joined: Mon Aug 15, 2016 6:57 pm

Re: How Nichiren Shonin could be the Eternal Buddha

Post by Minobu »

illarraza wrote: Sun May 09, 2021 5:06 pm
mansurhirbi87 wrote: Wed May 05, 2021 2:11 am could we not say that the eternal buddha is the same that the buddha nature ?
Not according to Nichiren...

The Shingon teaching of Eternal Buddha as Dharma Body [single bodied eternal truth principle] rather than the triple bodied flesh and blood Buddha, permeates some so-called Nichiren sects...

“I think that it is silly to view the Eternal Shayamuni Buddha as a personage that exists somewhere in the universe. Watson writes of the Eternal Shakyamuni Buddha in his Introduction chapter in his translation of the LS: “as an ever-abiding principle of truth and compassion that exists everywhere and within all beings.” – “Nichiren" Buddhist

Nichiren:

"But once the principle of three thousand realms in a single moment of life had been expounded, then the way was opened for all to attain ) Buddhahood, so what more could be lacking? Among those who have attained Buddhahood, there are none whose mouths are mute or whose limbs are paralyzed [and their words and gestures already manifest Buddhahood], so why would they need mudras or mantras?

Furthermore, most of the sutras speak of the Buddha as having gained correct enlightenment for the first time in India, and do not make clear that there is the eternal Buddha since time without beginning who is endowed with the THREE BODIES. If this erroneous view, that originally there was no Buddha but that now he exists, is accepted, then the Thus Come One Mahāvairochana becomes a mere name that has no reality.

But in the “Life Span” chapter of the Lotus Sutra, the truth of the matter is clearly explained. Thus we see that Shakyamuni Buddha is like the single moon in the sky, while the other Buddhas and bodhisattvas are like the reflection of the moon floating in ten thousand different bodies of water. But I will not go into the details of the matter here." -- On the Relative Superiority of the Lotus Sutra and the True Word Teachings

Then, Nichiren teaches that, beyond a shadow of a doubt, the eternal Buddha possesses a body and mind:

"Finally, we come to the Nembutsu, which represents the doctrine in use by the Pure Land school. This doctrine is among the most provisional of all the provisional teachings, comparable to a dream seen within a dream. It is a name without a reality. And because there is no reality to it, it could not possibly fulfill the wishes of all living beings for rebirth in the Pure Land. The Buddha of which it speaks is Amida Buddha, who is conditioned in nature and impermanent. How, then, could he surpass a principle that is eternal and imperishable?

Therefore the Great Teacher Kompon [Dengyō] of our country states in his commentary, “The Buddha of the reward body, which exists depending on causes and conditions, represents a provisional result obtained in a dream, while the Buddha eternally endowed with the THREE BODIES represents the true Buddha from the time before enlightenment.” Thus with these words he warns against belief in Amida Buddha, a Buddha who is conditioned and impermanent, and rejects him.

And since this Amida Buddha upon whom the Pure Land proponents rely is a name without a reality, something existing in name only, without any body, then though they may expound in great detail the doctrines that promise rebirth in the Pure Land, preaching them so that they sound as lofty as Mount Sumeru or as deep as the great ocean, such doctrines are all utterly useless." -- Questions and Answers on the Various Schools

and lastly and most importantly:

"The Great Teacher T’ien-t’ai Chih-che gave three reasons for Shakyamuni’s stopping the bodhisattvas, and three more for his summoning the Bodhisattvas of the Earth. Essentially, the great bodhisattvas taught by the Buddha in his transient status and the great bodhisattvas who gathered from the other worlds were not qualified toinherit the “Life Span” chapter that reveals the eternal Buddha’s inner truth. At the dawn of the Latter Day evil people who slander the correct teaching would fill the land, so Shakyamuni Buddha rejected the pledge of these bodhisattvas and instead summoned the multitude of great bodhisattvas from beneath the earth. He entrusted them with the five characters of Myoho-renge-kyo, the heart of the “Life Span” chapter, for the enlightenment of all beings in the land of Jambudvīpa. The bodhisattvas taught by the Buddha in his transient status were also unqualified because they had not been the disciples of Shakyamuni Buddha since the time he had first set his mind on and attained enlightenment in the remote past. The Great Teacher T’ien-t’ai states, “[The Buddha said of the Bodhisattvas of the Earth,] ‘These are my disciples, destined to propagate my Law.’” Miao-lo says, “The children propagate the Law of the father, and this benefits the world.” The Supplement to “The Words and Phrases of the Lotus Sutra” states, “TheLaw embodied therein [in the Lotus Sutra] is the Law that was realized countless kalpas in the past, and therefore it was entrusted to persons who had been the Buddha’s disciples from countless kalpas in the past.” -- True Object of Worship

I request that this post be allowed because of my brief commentary as to what Nichiren Actually taught. Since this is a Nichiren forum, I believe that it is imperitive to know what he actually taught. I would consider, "the Eternal Buddha is Buddha-nature", as an opinion not born out by what the Lotus Sutra and Nichiren actually teaches. Likewise, the Bodhisattvas of the Earth as "Eternity, True Self, Purity, and Joy, characterizes the Bodhisattvas of the Earth but are not the flesh and blood Bodhisattvas of the Earth who are beings beyond compare in this degenerate age of the Latter Day of the Law.

Mark
As always ..great piece of work and thank you.

so i get the BOE are students of Lord Sakyamuni The Eternal Buddha..

but what of the four leaders , would they not be Emanations of Lord Sakyamuni The Eternal Buddha ?

which is the point of the OP
illarraza
Posts: 1257
Joined: Fri Dec 09, 2011 4:30 am

Re: How Nichiren Shonin could be the Eternal Buddha

Post by illarraza »

Minobu wrote: Sun May 09, 2021 5:34 pm
illarraza wrote: Sun May 09, 2021 5:06 pm
mansurhirbi87 wrote: Wed May 05, 2021 2:11 am could we not say that the eternal buddha is the same that the buddha nature ?
Not according to Nichiren...

The Shingon teaching of Eternal Buddha as Dharma Body [single bodied eternal truth principle] rather than the triple bodied flesh and blood Buddha, permeates some so-called Nichiren sects...

“I think that it is silly to view the Eternal Shayamuni Buddha as a personage that exists somewhere in the universe. Watson writes of the Eternal Shakyamuni Buddha in his Introduction chapter in his translation of the LS: “as an ever-abiding principle of truth and compassion that exists everywhere and within all beings.” – “Nichiren" Buddhist

Nichiren:

"But once the principle of three thousand realms in a single moment of life had been expounded, then the way was opened for all to attain ) Buddhahood, so what more could be lacking? Among those who have attained Buddhahood, there are none whose mouths are mute or whose limbs are paralyzed [and their words and gestures already manifest Buddhahood], so why would they need mudras or mantras?

Furthermore, most of the sutras speak of the Buddha as having gained correct enlightenment for the first time in India, and do not make clear that there is the eternal Buddha since time without beginning who is endowed with the THREE BODIES. If this erroneous view, that originally there was no Buddha but that now he exists, is accepted, then the Thus Come One Mahāvairochana becomes a mere name that has no reality.

But in the “Life Span” chapter of the Lotus Sutra, the truth of the matter is clearly explained. Thus we see that Shakyamuni Buddha is like the single moon in the sky, while the other Buddhas and bodhisattvas are like the reflection of the moon floating in ten thousand different bodies of water. But I will not go into the details of the matter here." -- On the Relative Superiority of the Lotus Sutra and the True Word Teachings

Then, Nichiren teaches that, beyond a shadow of a doubt, the eternal Buddha possesses a body and mind:

"Finally, we come to the Nembutsu, which represents the doctrine in use by the Pure Land school. This doctrine is among the most provisional of all the provisional teachings, comparable to a dream seen within a dream. It is a name without a reality. And because there is no reality to it, it could not possibly fulfill the wishes of all living beings for rebirth in the Pure Land. The Buddha of which it speaks is Amida Buddha, who is conditioned in nature and impermanent. How, then, could he surpass a principle that is eternal and imperishable?

Therefore the Great Teacher Kompon [Dengyō] of our country states in his commentary, “The Buddha of the reward body, which exists depending on causes and conditions, represents a provisional result obtained in a dream, while the Buddha eternally endowed with the THREE BODIES represents the true Buddha from the time before enlightenment.” Thus with these words he warns against belief in Amida Buddha, a Buddha who is conditioned and impermanent, and rejects him.

And since this Amida Buddha upon whom the Pure Land proponents rely is a name without a reality, something existing in name only, without any body, then though they may expound in great detail the doctrines that promise rebirth in the Pure Land, preaching them so that they sound as lofty as Mount Sumeru or as deep as the great ocean, such doctrines are all utterly useless." -- Questions and Answers on the Various Schools

and lastly and most importantly:

"The Great Teacher T’ien-t’ai Chih-che gave three reasons for Shakyamuni’s stopping the bodhisattvas, and three more for his summoning the Bodhisattvas of the Earth. Essentially, the great bodhisattvas taught by the Buddha in his transient status and the great bodhisattvas who gathered from the other worlds were not qualified toinherit the “Life Span” chapter that reveals the eternal Buddha’s inner truth. At the dawn of the Latter Day evil people who slander the correct teaching would fill the land, so Shakyamuni Buddha rejected the pledge of these bodhisattvas and instead summoned the multitude of great bodhisattvas from beneath the earth. He entrusted them with the five characters of Myoho-renge-kyo, the heart of the “Life Span” chapter, for the enlightenment of all beings in the land of Jambudvīpa. The bodhisattvas taught by the Buddha in his transient status were also unqualified because they had not been the disciples of Shakyamuni Buddha since the time he had first set his mind on and attained enlightenment in the remote past. The Great Teacher T’ien-t’ai states, “[The Buddha said of the Bodhisattvas of the Earth,] ‘These are my disciples, destined to propagate my Law.’” Miao-lo says, “The children propagate the Law of the father, and this benefits the world.” The Supplement to “The Words and Phrases of the Lotus Sutra” states, “TheLaw embodied therein [in the Lotus Sutra] is the Law that was realized countless kalpas in the past, and therefore it was entrusted to persons who had been the Buddha’s disciples from countless kalpas in the past.” -- True Object of Worship

I request that this post be allowed because of my brief commentary as to what Nichiren Actually taught. Since this is a Nichiren forum, I believe that it is imperitive to know what he actually taught. I would consider, "the Eternal Buddha is Buddha-nature", as an opinion not born out by what the Lotus Sutra and Nichiren actually teaches. Likewise, the Bodhisattvas of the Earth as "Eternity, True Self, Purity, and Joy, characterizes the Bodhisattvas of the Earth but are not the flesh and blood Bodhisattvas of the Earth who are beings beyond compare in this degenerate age of the Latter Day of the Law.

Mark
As always ..great piece of work and thank you.

so i get the BOE are students of Lord Sakyamuni The Eternal Buddha..

but what of the four leaders , would they not be Emanations of Lord Sakyamuni The Eternal Buddha ?

which is the point of the OP
All Bodhisattvas of the Earth are emanations of the Eternal Buddha but in one sense, we have different functions. Some of us lead a great multiitude, some of us lead one or two others, and even some as solitary Bodhisattvas. Sometimes the Eternal Buddha and the Bodhisattvas of the Earth are born and function within the Hell Realm in order to save the suffering Hell beings, and other times, in all the remaining Eight Worlds which too, is likened to "hell" (compared to the exalted realm of Buddha). The Buddha and Bodhisattvas of the Earth, always function within the Nine Realms by assuming the appropriate karma. We are beings of absolute freedom to go wherever we are most needed, where the people who have not lost their minds exhibit "affectionate longing". For those who have lost their minds, thanks to a "poison drum relationship", through their suffering and grief they eventually come to the Lotus Sutra.

Mark
User avatar
Minobu
Posts: 4228
Joined: Mon Aug 15, 2016 6:57 pm

Re: How Nichiren Shonin could be the Eternal Buddha

Post by Minobu »

illarraza wrote: Sun May 09, 2021 5:58 pm
Minobu wrote: Sun May 09, 2021 5:34 pm
illarraza wrote: Sun May 09, 2021 5:06 pm

Not according to Nichiren...

The Shingon teaching of Eternal Buddha as Dharma Body [single bodied eternal truth principle] rather than the triple bodied flesh and blood Buddha, permeates some so-called Nichiren sects...

“I think that it is silly to view the Eternal Shayamuni Buddha as a personage that exists somewhere in the universe. Watson writes of the Eternal Shakyamuni Buddha in his Introduction chapter in his translation of the LS: “as an ever-abiding principle of truth and compassion that exists everywhere and within all beings.” – “Nichiren" Buddhist

Nichiren:

"But once the principle of three thousand realms in a single moment of life had been expounded, then the way was opened for all to attain ) Buddhahood, so what more could be lacking? Among those who have attained Buddhahood, there are none whose mouths are mute or whose limbs are paralyzed [and their words and gestures already manifest Buddhahood], so why would they need mudras or mantras?

Furthermore, most of the sutras speak of the Buddha as having gained correct enlightenment for the first time in India, and do not make clear that there is the eternal Buddha since time without beginning who is endowed with the THREE BODIES. If this erroneous view, that originally there was no Buddha but that now he exists, is accepted, then the Thus Come One Mahāvairochana becomes a mere name that has no reality.

But in the “Life Span” chapter of the Lotus Sutra, the truth of the matter is clearly explained. Thus we see that Shakyamuni Buddha is like the single moon in the sky, while the other Buddhas and bodhisattvas are like the reflection of the moon floating in ten thousand different bodies of water. But I will not go into the details of the matter here." -- On the Relative Superiority of the Lotus Sutra and the True Word Teachings

Then, Nichiren teaches that, beyond a shadow of a doubt, the eternal Buddha possesses a body and mind:

"Finally, we come to the Nembutsu, which represents the doctrine in use by the Pure Land school. This doctrine is among the most provisional of all the provisional teachings, comparable to a dream seen within a dream. It is a name without a reality. And because there is no reality to it, it could not possibly fulfill the wishes of all living beings for rebirth in the Pure Land. The Buddha of which it speaks is Amida Buddha, who is conditioned in nature and impermanent. How, then, could he surpass a principle that is eternal and imperishable?

Therefore the Great Teacher Kompon [Dengyō] of our country states in his commentary, “The Buddha of the reward body, which exists depending on causes and conditions, represents a provisional result obtained in a dream, while the Buddha eternally endowed with the THREE BODIES represents the true Buddha from the time before enlightenment.” Thus with these words he warns against belief in Amida Buddha, a Buddha who is conditioned and impermanent, and rejects him.

And since this Amida Buddha upon whom the Pure Land proponents rely is a name without a reality, something existing in name only, without any body, then though they may expound in great detail the doctrines that promise rebirth in the Pure Land, preaching them so that they sound as lofty as Mount Sumeru or as deep as the great ocean, such doctrines are all utterly useless." -- Questions and Answers on the Various Schools

and lastly and most importantly:

"The Great Teacher T’ien-t’ai Chih-che gave three reasons for Shakyamuni’s stopping the bodhisattvas, and three more for his summoning the Bodhisattvas of the Earth. Essentially, the great bodhisattvas taught by the Buddha in his transient status and the great bodhisattvas who gathered from the other worlds were not qualified toinherit the “Life Span” chapter that reveals the eternal Buddha’s inner truth. At the dawn of the Latter Day evil people who slander the correct teaching would fill the land, so Shakyamuni Buddha rejected the pledge of these bodhisattvas and instead summoned the multitude of great bodhisattvas from beneath the earth. He entrusted them with the five characters of Myoho-renge-kyo, the heart of the “Life Span” chapter, for the enlightenment of all beings in the land of Jambudvīpa. The bodhisattvas taught by the Buddha in his transient status were also unqualified because they had not been the disciples of Shakyamuni Buddha since the time he had first set his mind on and attained enlightenment in the remote past. The Great Teacher T’ien-t’ai states, “[The Buddha said of the Bodhisattvas of the Earth,] ‘These are my disciples, destined to propagate my Law.’” Miao-lo says, “The children propagate the Law of the father, and this benefits the world.” The Supplement to “The Words and Phrases of the Lotus Sutra” states, “TheLaw embodied therein [in the Lotus Sutra] is the Law that was realized countless kalpas in the past, and therefore it was entrusted to persons who had been the Buddha’s disciples from countless kalpas in the past.” -- True Object of Worship

I request that this post be allowed because of my brief commentary as to what Nichiren Actually taught. Since this is a Nichiren forum, I believe that it is imperitive to know what he actually taught. I would consider, "the Eternal Buddha is Buddha-nature", as an opinion not born out by what the Lotus Sutra and Nichiren actually teaches. Likewise, the Bodhisattvas of the Earth as "Eternity, True Self, Purity, and Joy, characterizes the Bodhisattvas of the Earth but are not the flesh and blood Bodhisattvas of the Earth who are beings beyond compare in this degenerate age of the Latter Day of the Law.

Mark
As always ..great piece of work and thank you.

so i get the BOE are students of Lord Sakyamuni The Eternal Buddha..

but what of the four leaders , would they not be Emanations of Lord Sakyamuni The Eternal Buddha ?

which is the point of the OP
All Bodhisattvas of the Earth are emanations of the Eternal Buddha but in one sense, we have different functions. Some of us lead a great multiitude, some of us lead one or two others, and even some as solitary Bodhisattvas. Sometimes the Eternal Buddha and the Bodhisattvas of the Earth are born and function within the Hell Realm in order to save the suffering Hell beings, and other times, in all the remaining Eight Worlds which too, is likened to "hell" (compared to the exalted realm of Buddha). The Buddha and Bodhisattvas of the Earth, always function within the Nine Realms by assuming the appropriate karma. We are beings of absolute freedom to go wherever we are most needed, where the people who have not lost their minds exhibit "affectionate longing". For those who have lost their minds, thanks to a "poison drum relationship", through their suffering and grief they eventually come to the Lotus Sutra.

Mark
trust me on this

I am defo NOT an emanation of the Buddha.
User avatar
Minobu
Posts: 4228
Joined: Mon Aug 15, 2016 6:57 pm

Re: How Nichiren Shonin could be the Eternal Buddha

Post by Minobu »

no idea where people get this from?

The whole we all are emanations of Lord Sakyamuni Buddha...sounds like we all are created in God's image.
User avatar
_johnarundel_
Posts: 231
Joined: Wed May 27, 2020 8:00 pm

Re: How Nichiren Shonin could be the Eternal Buddha

Post by _johnarundel_ »

The doctrine of Nichiren honbutsu-ron (Nichiren as the Original Buddha) is generally understood explained by the comparison between the Buddhism of the harvest and the Buddhism of the sowing (shudatsu sotai -- 種脱相対).

The latter 14 chapters of the Lotus Sutra -- that constitute the essential (honmon) teaching -- reveal the True Effect (hongamyo -- 本果妙) of the Buddha's original enlightenment attained in the inconceivably remote past. However, it does explicitly reveal the True Cause (honinmyo -- 本因妙) of original enlightenment -- the original seed of Buddhahood which enabled Shakyamuni Buddha to attain his original enlightenment.

Therefore, Shakyamuni Buddha preached the surface-level text of the essential teaching of the Lotus Sutra, to bestow the benefits of maturing and harvesting on those who already possessed the seed of Buddhahood -- those disciple of Shakyamuni Buddha's day and those people of the 2000 years of the Former and Middle Days of the Law -- leading them to enlightenment.

However, in the fifth 500 year period of the Latter Day of the Law, we do not possess the seed of Buddhahood. A Japanese proverb states: A seed not sown cannot be harvested. Thus, logically speaking, if we do not possess the seed of Buddhahood, the teachings of the Buddhism of maturing and harvesting cannot lead those of us in Mappo to Buddhahood, as there is not a "seed" to mature and harvest.

Therefore, Nichiren Daishonin appeared in the Latter Day of the Law, and revealed the sole essential teaching (dokuitsu honmon -- 独一本門) of Myoho-Renge-Kyo -- the original seed of Buddhahood -- hidden in the depths (montei hichin) of the Juryo (16th) chapter. Nichiren Daishonin embodied this mystic law in the form of the Gohonzon -- the fundamental core of the Three Great Secret Laws (sandai hiho -- 三大秘法) -- illuminating the darkness of the fifth 500 year period of Mappo, and establishing the actual precept of the law which can lead all those in Mappo to attain Buddhahood in their present form.

Nichiren Daishonin states in one his mot important treatise, Kanjin no honzon-sho:
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 Myoho-Renge-Kyo alone.

(Gosho, p. 656)
Therefore, we can define Shakyamuni Buddha as the "teacher of the true effect" (hongamyo no kyoshu) -- the Buddha of maturing and harvesting, and we can define Nichiren Daishonin as the "teacher of the true cause" (honinmyo no kyoshu) -- the original Buddha of sowing.

The Great Teacher Miaole (Zhanran), the sixth patriarch of the Tiantai school, wrote in the Maka shikan guketsu: the higher the teaching, the lower the capacity. Those of us in the Latter Day of the Law, the age of conflict, are those of us with the lowest capacity; we do not possess prior good causes. Therefore, only Nichiren Daishonin's great medicine of the Buddhism of the sowing, hidden in the depths -- the Three Great Secret Laws -- can save all of us in Mappo, enabling us to attain Buddhahood in our present form.
"The five characters of Myoho-Renge-Kyo are the core of the Lotus Sutra and the origin of all Buddhas throughout the entire world. Upon seeing the signs that these five characters now must be propagated, I, Nichiren, have set the precedent, today, at the beginning of the Latter Day of the Law."

- Nichiren Daishonin, “Shuju onfurumai-gosho” 種種御振舞御書


https://www.nichirenshoshu.or.jp/eng/daishonin.html
illarraza
Posts: 1257
Joined: Fri Dec 09, 2011 4:30 am

Re: How Nichiren Shonin could be the Eternal Buddha

Post by illarraza »

_johnarundel_ wrote: Sun May 09, 2021 8:20 pm The doctrine of Nichiren honbutsu-ron (Nichiren as the Original Buddha) is generally understood explained by the comparison between the Buddhism of the harvest and the Buddhism of the sowing (shudatsu sotai -- 種脱相対).

The latter 14 chapters of the Lotus Sutra -- that constitute the essential (honmon) teaching -- reveal the True Effect (hongamyo -- 本果妙) of the Buddha's original enlightenment attained in the inconceivably remote past. However, it does explicitly reveal the True Cause (honinmyo -- 本因妙) of original enlightenment -- the original seed of Buddhahood which enabled Shakyamuni Buddha to attain his original enlightenment.

Therefore, Shakyamuni Buddha preached the surface-level text of the essential teaching of the Lotus Sutra, to bestow the benefits of maturing and harvesting on those who already possessed the seed of Buddhahood -- those disciple of Shakyamuni Buddha's day and those people of the 2000 years of the Former and Middle Days of the Law -- leading them to enlightenment.

However, in the fifth 500 year period of the Latter Day of the Law, we do not possess the seed of Buddhahood. A Japanese proverb states: A seed not sown cannot be harvested. Thus, logically speaking, if we do not possess the seed of Buddhahood, the teachings of the Buddhism of maturing and harvesting cannot lead those of us in Mappo to Buddhahood, as there is not a "seed" to mature and harvest.

Therefore, Nichiren Daishonin appeared in the Latter Day of the Law, and revealed the sole essential teaching (dokuitsu honmon -- 独一本門) of Myoho-Renge-Kyo -- the original seed of Buddhahood -- hidden in the depths (montei hichin) of the Juryo (16th) chapter. Nichiren Daishonin embodied this mystic law in the form of the Gohonzon -- the fundamental core of the Three Great Secret Laws (sandai hiho -- 三大秘法) -- illuminating the darkness of the fifth 500 year period of Mappo, and establishing the actual precept of the law which can lead all those in Mappo to attain Buddhahood in their present form.

Nichiren Daishonin states in one his mot important treatise, Kanjin no honzon-sho:
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 Myoho-Renge-Kyo alone.

(Gosho, p. 656)
Therefore, we can define Shakyamuni Buddha as the "teacher of the true effect" (hongamyo no kyoshu) -- the Buddha of maturing and harvesting, and we can define Nichiren Daishonin as the "teacher of the true cause" (honinmyo no kyoshu) -- the original Buddha of sowing.

The Great Teacher Miaole (Zhanran), the sixth patriarch of the Tiantai school, wrote in the Maka shikan guketsu: the higher the teaching, the lower the capacity. Those of us in the Latter Day of the Law, the age of conflict, are those of us with the lowest capacity; we do not possess prior good causes. Therefore, only Nichiren Daishonin's great medicine of the Buddhism of the sowing, hidden in the depths -- the Three Great Secret Laws -- can save all of us in Mappo, enabling us to attain Buddhahood in our present form.
The real meaning of the Buddhism of the Sowing and the Buddhism of the Harvest
Kanjin Honzon Sho (Sowing and Harvesting)

The original manuscript of the Kanjin Honzon Sho is designated as 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 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 a japanese translation of the original chinese Gosho and it was translated by Nichiren Shoshu priests. One should note that the Nichiren Shoshu and SGI are the only Nichiren sects that advocate Nichiren as True Buddha and the only sects that rely on 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 the original Gosho 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

As we see, the meaning of the Buddhism of the Harvest and the Buddhism of the Sowing, is not that there are two different Buddhisms, the Buddhism of Shakyamuni and the Buddhism of Nichiren Daishonin but that the time of the Latter Day is for sowing the seed of Buddhahood of the Eternal Shakyamuni rather than harvesting the seed.
User avatar
Minobu
Posts: 4228
Joined: Mon Aug 15, 2016 6:57 pm

Re: How Nichiren Shonin could be the Eternal Buddha

Post by Minobu »

illarraza wrote: Mon May 10, 2021 9:22 pm

The real meaning of the Buddhism of the Sowing and the Buddhism of the Harvest
Kanjin Honzon Sho (Sowing and Harvesting)

The original manuscript of the Kanjin Honzon Sho is designated as 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 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 a japanese translation of the original chinese Gosho and it was translated by Nichiren Shoshu priests. One should note that the Nichiren Shoshu and SGI are the only Nichiren sects that advocate Nichiren as True Buddha and the only sects that rely on 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 the original Gosho 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

As we see, the meaning of the Buddhism of the Harvest and the Buddhism of the Sowing, is not that there are two different Buddhisms, the Buddhism of Shakyamuni and the Buddhism of Nichiren Daishonin but that the time of the Latter Day is for sowing the seed of Buddhahood of the Eternal Shakyamuni rather than harvesting the seed.
ok thanks ever so much for getting me to a better understanding .

So It's the same Eternal Buddha only two different times and two different methods of teaching ...according to time and capacity ?


are those Gosho available online or by book i can order?
illarraza
Posts: 1257
Joined: Fri Dec 09, 2011 4:30 am

Re: How Nichiren Shonin could be the Eternal Buddha

Post by illarraza »

Minobu wrote: Mon May 10, 2021 10:07 pm
illarraza wrote: Mon May 10, 2021 9:22 pm

The real meaning of the Buddhism of the Sowing and the Buddhism of the Harvest
Kanjin Honzon Sho (Sowing and Harvesting)

The original manuscript of the Kanjin Honzon Sho is designated as 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 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 a japanese translation of the original chinese Gosho and it was translated by Nichiren Shoshu priests. One should note that the Nichiren Shoshu and SGI are the only Nichiren sects that advocate Nichiren as True Buddha and the only sects that rely on 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 the original Gosho 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

As we see, the meaning of the Buddhism of the Harvest and the Buddhism of the Sowing, is not that there are two different Buddhisms, the Buddhism of Shakyamuni and the Buddhism of Nichiren Daishonin but that the time of the Latter Day is for sowing the seed of Buddhahood of the Eternal Shakyamuni rather than harvesting the seed.
ok thanks ever so much for getting me to a better understanding .

So It's the same Eternal Buddha only two different times and two different methods of teaching ...according to time and capacity ?


are those Gosho available online or by book i can order?
The SGI translation is online. The Nichiren Shu at their bookstore. Regarding emanation, here is what Nichiren teaches in the same Kanjin Honzon-Sho (The Object of Devotion for Observing the Mind Established in the Fifth Five-Hundred-Year Period after the Thus Come One’s Passing) also translated by Kyotsu Hori, Chapter 4 (Upholding the Lotus Sutra and Attaining Buddhahood), Pages 88-96. The SGI translation doesn't delineate the various chapters.

"Question (20): You have not responded to the serious question raise earlier regarding the Buddha residing in our minds, have you?
Answer: It is said in the Sutra of Infinite Meaning (Muryogi-kyo), an introductory teaching to the Lotus Sutra: "though unable to perform the six kinds of practice leading to Buddhahood: charity, observing precepts, perseverance, effort, meditation and wisdom, upholders of this sutra will inevitably receive merits from practicing them." The second chapter of the Lotus Sutra states: "We wish to hear the way to perfection;" and in the Nirvana Sutra it is said: "'Sad' in the Saddharmapundarika (Lotus Sutra) means 'perfection'." Bodhisattva Nagarjuna says in his great Wisdom Discourse (Daichido-ron) that "sad" means "six" while the Annotations on the Four Mahayana Treatises (Wu-i wu-te ta-cheng ssu-lun hsuan-i chi) by Hui-chun of T'ang China means "perfection" in India. The Annotations on the Meaning of the Lotus Sutra (Fa-hua i-su) by Chi-tsang states that "sad" is translated as "perfection"; whileGrand Master T'ien-t'ai states in his Profound Meaning of the Lotus Sutra (Fa-hua hsuan-i) that "sad" is a Sanskrit term which is translated as "miao" (wonderful) in China.

I fear that I may debase these passages if I try to interpret them, but I dare do so in order to answer your question. The gist of these passages is that Sakyamuni Buddha's merit of practicing the bodhisattva way leading to Buddhahood, as well as that of preaching and saving all living beings since His attainment of Buddhahood are altogether contained in the five words of myo, ho, ren, ge, and kyo (Lotus Sutra of the Wonderful Dharma) and that consequently, when we uphold the five words, the merits which He accumulated before and after His attainment of Buddhahood are naturally transferred to us. Thus, it is stated in the Lotus Sutra (chapter four, "Understanding by Faith) that four great sravaka such as Kasyapa rejoiced in their understanding of the teaching of the Lotus Sutra enabling sravaka to attain Buddhahood, and reported to the Buddha that they had been given invaluable jewels without seeking them. This represents the attainment of Buddhahood by the sravaka realm contained in our minds.

Not only the sravaka but also Sakyamuni Buddha is within us. For we encounter such a statement like this in the second chapter of the Lotus Sutra: "It was my (Sakyamuni's) original vow to let all beings become like Myself. My vow has now been fulfilled. I have helped them all enter the way of the Buddha." Does this not mean, that Sakyamuni Buddha, who has attained Perfect Enlightenment, is our flesh and blood, and all the merits He has accumulated before and after attaining Buddhahood are our bones and marrow?

Moreover, the eleventh chapter of the Lotus Sutra "Appearance of the Stupa of Treasures", states: "Those who uphold the teaching of this sutra are deemed to serve me, Sakyamuni, and Taho Buddha. They also serve Buddhas in manifestation here who adorn and glorify their respective worlds." 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 their steps and inherit all the merits of those Buddhas.

This is the meaning of the passage in the tenth chapter of the Lotus Sutra,"The Teacher of the Dharma", which reads: "Those who hear of this Lotus Sutra even for a moment, will instantly attain Perfect Enlightenment." A passage in the sixteenth chapter of the Lotus Sutra, "Duration of the Life of the Buddha", contends: "It has been many hundreds of thousands of billions of nayuta of kalpa (an incalculably long period of time) since I have attained Buddhahood." It means that Sakyamuni buddha, within our minds, is an ancient Buddha without beginning, manifesting Himself in three bodies, and attained buddhahood in the eternal past described as 500 dust-particle kalpa ago.

In the same chapter, another passage reads: "The duration of My life, which I obtained through the practice of the way of bodhisattvas, 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 out minds. The bodhisattvas described in the fifteenth chapter, "Appearance of Bodhisattvas from Underground", 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.

They are like T'ai-kung-wang and Duke of Chou, retainers of King Wu of the Chou dynasty in ancient China, who at the same time served the King's young son, King Ch'eng; or Takeuchi-no Sukune of ancient Japan, a leading minister to Empress Jingu, who concurrently served her son, Prince Nintoku. Just like them Bodhisattvas Jogyo, Muhengyo, Jogyo and Anryugyo, the four leaders of those bodhisattvas sprung up from the earth, are simultaneously followers of the Original Buddha and Bodhisattvas who reside in the minds of us, ordinary people.

Therefore, Grand Master Miao-le has declared in his Annotation on the Mo-ho chih-kuan (Mo-ho chih-kuan fu-hsing-chuan hung-chueh): "You should know that both our bodies and the land on which we live are a part of the 3,000 modes of existence which exist in our minds. Consequently, upon our attainment of Buddhahood, we are in complete agreement with the truth of '3,000 existences contained in one thought', and our single body and single thought permeate through all the worlds in the universe"

I think the passage below clarifies what Nichiren means by "emanations" of the Eternal Buddha.

"...Sakyamuni Buddha's merit of practicing the bodhisattva way leading to Buddhahood, as well as that of preaching and saving all living beings since His attainment of Buddhahood are altogether contained in the five words of myo, ho, ren, ge, and kyo (Lotus Sutra of the Wonderful Dharma) and that consequently, when we uphold the five words, the merits which He accumulated before and after His attainment of Buddhahood are naturally transferred to us...

One definition of emanation is "the action or process of issuing from a source." We are emanations because Myo Ho Ren Ge Kyo was transferred (issued) from the Eternal Buddha as the source.

As an aside, a passage above also explains the meaning of the passage from the Lotus Sutra, "The duration of My life, which I obtained through the practice of the way of bodhisattvas, has not yet expired. It is twice as long as the length of time stated above: 500 dust-particle kalpa." (Lotus Sutra Chapter 16 the Lifespan of the Tathagata)...

"This reveals the bodhisattva-realm within out minds. The bodhisattvas described in the fifteenth chapter, "Appearance of Bodhisattvas from Underground", 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." - Nichiren. This passage does not mean that the Original Buddha Sakyamuni practiced the Bodhisattva Way under a more emminent Buddha as claimed by certain Nichiren sects.
User avatar
Minobu
Posts: 4228
Joined: Mon Aug 15, 2016 6:57 pm

Re: How Nichiren Shonin could be the Eternal Buddha

Post by Minobu »

:good:

This post allowed for me to see everything is contained in mind.

So if i chant Om Mani Padme Hum , the reason it works and i generate compassion and the attributes of Buddha Avalokiteshvara is due to "IT" being part of my mind.

Likewise this is why Nichiren shonin asks us not to seek gohonzon outside of ourselves.

thanks mark , you are so good to us and your intense work does not go to waste.
ronnymarsh
Posts: 170
Joined: Sat Jan 26, 2019 2:52 am

Re: How Nichiren Shonin could be the Eternal Buddha

Post by ronnymarsh »

As Nichirenshu scholars and other Nichirenist schools today tend to reject the writings that have traditionally been attributed to Nichiren and addressed to Sairenbo, due to the tendency to reject the Vajrayan insinuations that exist in these texts, this is an idea that is not very clear.
However, see what Nichiren writes in Totaigi-sho (The Mystical Law entity):

"when the venerable [Shakyamuni of the remote past] observed the principle and named everything, he realized the existence of this unique and wonderful dharma (sadharma) that had both cause and effect (pundarika), so he called it saddharmapundarika. That dharma it embraces all the phenomena that comprise the ten worlds and the three thousand worlds (...) anyone who practices this dharma will simultaneously obtain both the cause and the effect of Buddhahood. The venerable one practiced taking this Law as his master and reached enlightenment [...]. "

Shakyamuni of the remote past, who is the Buddha who speaks during the air ceremony, is the venerable one whom Nichiren (or the Nichirenist author) refers to in this writing. The problem with understanding Shakyamuni as the Eternal Buddha lies precisely at this point.

You see, if Shakyamuni attained enlightenment in the remote past, it presupposes a time when he was not enlightened and needed to practice a Dharma in order for him to attain enlightenment. In this writing by Nichiren, the Dharma and the Shakyamuni Master are one: saddharmapundarika.

Thus, it is understood that this entity called by Shakyamuni Saddharmapundarika has two essential functions in relation to itself: that of dharma (basis of support of reality) and that of person (the master of Shakyamuni).

Your dharma function is immutable, and consists of your true nature, however, your function as a person is dependent on the karma of the sentient being to which it manifests. For some beings Saddharmapundarika appears as Nirmanakaya, just like Shakyamuni, for others it appears as Dharmakaya, just like Dainichi-nyorai, for others it appears like Samboghakaya, just like Amida-nyorai, as well as appearing as bodhissatvas in any of the 52 stages, as deities and other beings from the six kingdoms, etc.

In the Lotus Sutra, the Shakyamuni Buddha of the remote past fulfills this function of the Eternal Buddha in terms of person, and explains this in detail in the passage we call "jigage".
True Dharma, in its dharma function, is presented in the expression of the ceremony in the air. There is no way to translate the complete reality in terms of objective sentences and phrases, so the Dharma is presented as subjective images with which the reader / practitioner must engage in order to have the experience.

In the late Dharma era, the Shakyamuni lineage no longer exists, as the last patriarch (Simhaboddhi) passed away without passing on the inheritance to a successor, so that today we cannot establish a direct relationship with the Buddha through Buddhist practices. bequeathed by Shakyamuni.

The formation of the three main schools of Kamakura Buddhism (Zen, Pure Land and Nichiren), emerge as responses to this fact. Faced with the inability to establish a master-disciple relationship with Shakyamuni through a patriarch, each school will propose a solution so that enlightenment is still possible. Zen will seek the solution to this problem in "transmission outside the scriptures"; Pure Land seeks the solution in the original vow of Amitabha, a Buddha from another world who has no relationship with us, but who has vowed to establish a relationship with each being who invokes him in faith.

The Nichiren school, in general, will solve this problem by understanding Nichiren as the manifestation of Jogyo Bossatsu, a direct disciple of Shakyamuni from the remote past. Apparently, this solves the problem of lack of lineage in the era of the end of Dharma, however, this solution does not invalidate any of the others (Zen and Pure Land).
That is, if Nichiren is "just" Bodhisatva Jogyo, it means that the practice of invoking the name of Amitabha is as valid as invoking Odaimoku, but that is not what Nichiren taught.

Nichiren says in several places that nembutsu has no benefit, that it leads to hell, etc. The reason for this is that Amitabha is just a manifestation of Buddha Shakyamuni from the remote past (in the lotus sutra the practice of invoking the name of Amitabha is recommended for women). If Nichiren is only the bodhisattva who reestablishes Shakyamuni's lineage, that means that reciting nembutsu becomes as valid as reciting Odaimoku [and in Nichiren's day there were those who recited Daimoku in the morning and Nembutsu at night].

Nichiren, however, despite appearing as Bodhisattva Jogyo, fulfills another function in the era of the end of Dharma.

Nichiren's role as Bodhisatva Jogyo was to get people to turn their attention to the Lotus Sutra, which he has done since the moment he starts teaching people publicly to recite Odaimoku.

However, when he is exiled to Sado, he fulfills another function: that of "reading the Lotus Sutra with his life". This stage of Nichiren's life culminates with the greatest contribution he made to Buddhism: the creation of the Gohonzon.

The Gohonzon is a brilliant simplification of the images of the air ceremony that no one had done before [the mandalas of the Mikkyo Lotus Sutra are radically different from the Gohonzon in symbolic terms]. Nichiren transformed the heart of the Lotus Sutra into a living mandala, and engaged to make everyone turn to contemplation and merging with that mandala.

All Nichiren Buddhism, in all schools, basically consists of this: reciting daimoku and contemplating the Gohonzon.

Nichiren thus fulfilled two important roles in his life: the first was to fulfill the mission of Bodhisatva Jogyo by spreading devotion to the Lotus Sutra in the Mappo era, and the second was to inscribe the Gohonzon, that is, to make manifest in terms of Dharma the Saddharmapundarika in conjunction with placing himself as the master of sentient beings in the era of the end of Dharma.

The Gohonzon is both the manifestation of two elements: the expression of the enlightened nature of the Eternal Buddha (saddharmapundarika) and the expression of Nichiren's mind. No nichirenist school can deny these two statements, as this is the core on which they are all built.

So, if A = B and B = C, then A = C.

That is, if the Gohonzon is the expression of Nichiren's mind, and also the expression of the enlightened nature of the Eternal Buddha, then, Nichiren's mind is the nature of the Eternal Buddha, that is: Gohonzon = Eternal Buddha = Nichiren.
---------------------------------------------------------------------------------
This is the meaning of Nichiren being the Original Buddha.

In the Lotus Sutra, in the Hosshi (Dharma Master) chapter, Buddha Shakyamuni talks about the characteristics of a group of people who are called "Dharma masters". As in Chinese and Japanese there are no distinct ways to identify the plural of words (only by context can they be judged in terms of number), these "masters" (plural in Sanskrit) are understood as a single person.

In the gatha of this chapter, Shakyamuni says:
"If by the space of a kalpa
someone keeps a mind devoid of kindness
and with furious looks insulting the Buddha [Shakyamuni],
he will be committing an offense of immeasurable gravity.
But if anyone, for a moment, speaks bad words to the one who reads, recites and embraces the Lotus Sutra,
his offense will be even greater. "

Nichiren quotes and references this chapter in many of his writings to refer to those who were persecuting them and the bad karma they were committing.

As Nichiren read the Lotus Sutra from Chinese (Kumarajiva mainly), his understanding was that Buddha Shakyamuni was referring to a single person, who in this case was himself, Nichiren.

From this reading, a comparison must be made: who is bigger, or more venerable? Buddha Shakyamuni or the person who reads, recites and embraces the Lotus Sutra?

Now, if the offense committed against Buddha Shakyamuni is minor, obviously the one who reads, recites and embraces the Lotus Sutra must be more venerable!

Although many say that Nichiren did not make a direct statement as being more venerable than Shakyamuni, all of these quotes and references to the Hosshi chapter are basically indirect statements on this subject.

And it is from this that it is understood, within NichirenShoshu / Gakkai / KH thinking, that Kaimoku-sho is the revelation of the Original Buddha in terms of person, since basically the second part of the writing is structured in terms of demonstrating that Nichiren was the devotee of the Lotus Sutra.

That is, even if Nichiren does not literally claim that he is the Buddha, he asserts himself as the practitioner of the Lotus Sutra, who reads, recites and embraces with life.

Thus, according to the understanding from the Chinese text, if Buddha Shakyamuni is less than the Lotus Sutra practitioner, and if Nichiren is this practitioner, then Shakyamuni is less than Nichiren.

This understanding is something that can be easily inferred through a cross-reading between Nichiren's common texts and the Lotus Sutra, without even going into the contested writings.

Even so, to further facilitate the understanding of this subject, see what the writing says in "Shoho Jisso Sho":

"The two Buddhas, Shakyamuni and Taho, represent functions [of saddharmapundarika]. It is Saddharmapundarika that is the Original Buddha. This is what is described in the Sutra as the secret of the Tathagata and its mystical powers. The" secret of the Tathagata "indicates the three-body entity of the Buddha and also the Original Buddha. "His mystical powers" indicates the functions of the three bodies and alludes to the provisional Buddhas. The common mortal is the three-body entity and the Original Buddha. The Buddha is a function of the three bodies and the Provisional Buddha, so although the Shakyamuni Buddha is thought to have the three virtues of sovereign, teacher and father, for the benefit of sentient beings, it is not so.
In fact, he is the common person who endows him with the three virtues ".

Whether this text was written by Nichiren or by a disciple, its basis is in the statements of the Lotus Sutra itself (like that of the Hosshi chapter) and in the writings of Tientai and Miao-le. This statement simply synthesizes what is expressed, and from it the same thing is concluded: the entity of the Eternal Buddha is the common mortal, that is, Nichiren.
Locked

Return to “Nichiren”