The beginnings of Nichiren’s eventual thinking concerning the daimoku are, however, already present in his Ichidai shōgyō taii (The cardinal meaning of the sacred teachings of the Buddha’s lifetime), written in 1258, which declares the Lotus Sūtra to be the Buddha’s ultimate teaching and the purpose of his advent in this world. In this work, Nichiren identifies the five characters of the daimoku, the “Wonderful Dharma,” with the “three thousand realms in one thought-moment” (ichinen sanzen), an identification that would be central to his later writings. The Ichidai shōgyō taii also foreshadows the importance Nichiren would place on the concept of the “three thousand realms in one thought-moment” as the foundation of his mature thought. Unlike the majority of medieval Tendai kuden texts, Nichiren took as his doctrinal basis not the threefold contemplation in a single mind, but the three thousand realms in a single thought-moment. While both concepts express the idea of a perfectly interpenetrating universe in which all dharmas simultaneously encompass one another, the “three thousand realms in one thought-moment” explicitly includes two component principles that Nichiren would draw upon in developing his thought. One is the mutual inclusion of the ten dharma realms (jikkai gogu), which Nichiren used to focus more diffuse notions of nonduality on the mutual encompassing of the Buddha realm and the nine realms of unenlightened beings. The other is the concept of the land (kokudo seken), which is nondual with and inseparable from the beings who inhabit it. This concept would be important to Nichiren for two reasons. First, it underlies his claim that the land itself can manifest Buddhahood, that is, that the pure land can be realized in the present world. Second, its implication that insentient forms can manifest Buddhahood provided the doctrinal basis for his use of a mandala as a honzon or object of worship. (Page 248-249)
Original Enlightenment and the Transformation of Medieval Japanese BuddhismMonthly Archives: January 2019
Retinues Related to Buddha’s Transformation Body
In terms of “explaining retinues that are formed by the responses of the Buddha (Ming Ying-sheng Chüan-shu), Chih-i states that this group of retinues is related to the Buddha’s transformation-body (Skt., nirmāṇakāya), and the nirmāṇakāya is the manifestation of the Buddha’s Dharma-body (dharmakāya). The former is the body that is present in responding to sentient beings. Chih-i argues that the Buddha’s Dharmabody manifests itself as the nirmāṇakāya is (i) for the sake of maturing others (Wei Shu-t ‘a), (ii) for the sake of self-maturing (Wei Tzu-shu), and (iii) for the sake of original karmic affinity (Wei Pen-yüan).
Chih-i explains that the reason the nirmāṇakāya is necessary for the sake of maturing others is because the wholesome factors of the second group of retinues (that are formed by karmic connection) are weak, and they are unable to bring forth a resolve to the bodhi-mind by themselves. Although having attained salvation for himself, with his great compassion, the Buddha appears to be the bodhisattva who responds to the beings by means of entering the twenty-five kinds of existence, in order to be a teacher and to guide beings to aspire to attain Buddhahood. Because of the response of the bodhisattva, living beings may attain the real Path, and become internal retinues (i.e., also become a bodhisattva); they may attain the similar Path (i.e., resembling bodhisattva wisdom); and they may neither attain the real Path nor the similar Path, but their wholesome karma can still increase. In short, the bodhisattva ‘s response can benefit all living beings regardless of their differences. In order to emphasize the function of the dharmakāya that is all-embracing, Chih-i goes so far as to include destructive elements of the mundane world, declaring:
“As for the hatred, resistance, slander of heretics, one should know that all these are actions of the dharmakāya.”
This statement of Chih-i is quite daring and reflects Chih-i’s comprehensive view of worldly phenomenon. Considering that Chih-i vehemently adheres to the Ultimate Truth that underlies all things, the logical conclusion drawn from this theory includes, of course, constructive as well as destructive elements, and destructive elements are, thus, declared by Chih-i as the act of the dharmakāya, and as belonging to expedient means. Chih-i asserts that in the Lotus Sūtra, all of the Buddha’s actions are revealed for the sake of saving living beings; though expedient, they contain his real intention of leading beings to attain Buddhahood.
Chih-i explains that the nirmāṇakāya that is for the sake of self-maturing refers to the bodhisattva who attains the Path either by receiving the teaching of the historical Buddha Śākyamuni, or by receiving the teaching of the eternal Buddha in an incalculable past in the Origin.
In terms of the nirmāṇakāya for the sake of original karmic affinity, Chih-i explains that “Origin” (Pen) refers to one’s initial resolve to enlightenment, and because of this original resolve, one has developed karmic affinity with the Buddha, which insures one’s attainment of Buddhahood. (Vol. 2, Page 292-293)
The Profound Meaning of the Lotus Sutra: Tien-tai Philosophy of BuddhismDay 15
Day 15 concludes Chapter 10, The Teacher of the Dharma, and opens Chapter 11, Beholding the Stūpa of Treasures.
Having last month learned of Śākyamuni’s replicas, we conclude today’s portion of Chapter 11 with Śākyamuni emitting a ray of light.
Thereupon the Buddha emitted a ray of light from the white curls [between his eyebrows, and faced the east]. The congregation saw the Buddhas of five hundred billion nayuta worlds, that is, as many worlds as there are sands in the River Ganges, in the east. The ground of those worlds was made of crystal. Those worlds were adorned with jeweled trees and garments, and filled with many thousands of billions of Bodhisattvas. Jeweled curtains were stretched and jeweled nets were hung over those worlds, where the Buddhas were expounding the Dharma with loud and wonderful voices. The congregation also saw that many thousands of billions of Bodhisattvas, with whom those worlds were filled, were expounding the Dharma to the living beings of those worlds.
The Buddha also illumined the worlds of the south, west, north, the four intermediate quarters, zenith, and nadir, with rays of light emitted from the white curls [between his eyebrows]. The worlds of those quarters looked like those of the east.
The Introduction to the Lotus Sūtra offers this on the temporary manifestations of the Eternal Buddha:
In Buddhism, people worship not only Sakyamuni Buddha but also other Buddhas, such as Amitayus (in the west) and Aksobhya (in the east). Such Buddhas have different names and attributes, and different life spans, long or short. The longest existing one is thought to have lived for several tens of kalpas. At any rate, they are all limited entities, because all of them eventually entered into Nirvana. The main point of the Lotus Sutra is that all Buddhas, by whatever names they may use, are temporary manifestations of the eternal, infinite, and immortal Sakyamuni Buddha. He transforms himself into other Buddhas when necessary to redeem and guide people, who understand him in various ways according to their particular times, places, and levels of culture.
Introduction to the Lotus SutraMessenger of Buddha
Nichiren deemed himself to be the man sent by Buddha to open the way for the transformed world, the messenger of Buddha, an incarnation of the Truth.
History of Japanese ReligionThe Evergreen Lotus Sūtra
In winter … trees appear dead, but pine and oak trees do not wither; grasses die, but chrysanthemums and bamboos remain unchanged. The same is true with the Lotus Sūtra, which will remain forever helping people even after other sūtras all disappear. Śākyamuni Buddha declared in the tenth chapter on “The Teacher of the Dharma” of the Lotus Sūtra that the Lotus Sūtra was supreme of all the sūtras He had preached, was preaching, and would be preaching. Moreover, in the eleventh chapter on the “Appearance of the Stupa of Treasures” the Buddha of Many Treasures attested the Lotus Sūtra to be true; and in the twenty-first chapter on “The Divine Powers of the Buddha” Buddhas manifested in various worlds all over the universe also verified the truth of the Lotus Sūtra by touching the Brahma Heaven with their tongues. Their sole purpose was to have the dharma of the Lotus Sūtra last forever in this world.
Shugo Kokka-ron, Treatise on Protecting the Nation, Writings of Nichiren Shōnin, Doctrine 1, Page 25
Daily Dharma – Jan. 26, 2019
Upon seeing such passages in various sutras as “The truth lies beyond language,” and “It is found where the mind is extinguished,” they will embrace an evil thought that the holy scriptures of the Buddha do not reveal his true Enlightenment. As a result, devils get hold of these three categories of people in the Latter Age of Degeneration, and even destroy the country.
Nichiren wrote this passage in his Treatise on Chanting the Great Title of the Lotus Sūtra (Shō Hokke Daimoku-shō). He reminds us that even though words are limited, we must not cast out the Buddha’s true teaching as unable to lead us to enlightenment. We can revere the Buddha Dharma without making it into a dogma. When we ignore completely what the Buddha left for us, what remains is our own selfish desires and confusion. When the individuals in a society are focused only on their own personal benefit, how can that society survive?
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An Expression of Devotion, Veneration, Praise, or Taking Refuge
Although Nichiren’s thinking during this early period thus remained largely within the framework of Taimitsu, some of the beginnings of his distinctive teaching are nevertheless in evidence. Around this time, Nichiren began recommending to his disciples a practice that has since become almost uniquely associated with his tradition: chanting the daimoku or title of the Lotus Sūtra, in the formula “Namu-Myōhō-Renge-Kyō.” Myōhōrenge-kyō is the Sino-Japanese pronunciation for Miao-fa-lien-hua Ching, the title of the Chinese translation of the Saddharma-pundanka-sūtra made by Kumārajīva in 406 and regarded as authoritative throughout East Asia. “Namu,” a transliteration of the Sanskrit namo- (from namas), is an expression of devotion, veneration, praise, or the taking of refuge. Nichiren himself did not invent this practice. Use of the phrase “Namu-myōhōrenge-kyō” to express devotion to the Dharma is attested as early as the ninth century. Throughout the late Heian period, single phrases expressing faith in the Lotus were chanted—though not nearly as widely— in the same manner as the nenbutsu. These expressions were not unified but included such variants as “Namu- myōhō-renge-kyō,” “Namu-ichijōmyōden” (Namu to the wonderful scripture of the one vehicle), and so forth.42 Nichiren, however, was the first to define the daimoku as an exclusive practice and to provide it with a doctrinal foundation. His emphasis on the daimoku as an exclusive practice no doubt reflects the influence of Hōnen’s exclusive nenbutsu teaching, as others have pointed out. But the doctrinal basis he provided for it has deep roots in Taimitsu and also reflects his own distinctive synthesis. (Page 247-248)
Original Enlightenment and the Transformation of Medieval Japanese BuddhismExplaining Retinues of Practitioners
In terms of “explaining retinues that are formed by individual supramundane powers” (Ming Shen-t ‘ung-sheng Chüan-shu), this category of retinues is referred by Chih-i to the practitioners, who, in their previous lives, brought forth real non-defilement, and perceived truth by being present in hearing the teaching of the Buddha. Nevertheless, since they have not removed themselves from the rebirth of the realm of desire in the lower-realm, they are reborn in the realms of form and formlessness in the upper-realm. When the Buddha is present in the mundane world, they acquire the power of vows to be reborn in the lower-realm, carrying out various practices in assisting the Buddha’s teaching career, so that they can eliminate the last bit of delusions, and gain freedom from the three realms of transmigration. Even if they haven’t yet completely overcome their delusions, they can still complete their task by themselves upon the extinction of the Buddha or accomplish it when the future Buddha comes. (Vol. 2, Page 291-292)
The Profound Meaning of the Lotus Sutra: Tien-tai Philosophy of BuddhismDay 14
Day 14 covers all of Chapter 9, The Assurance of Future Buddhahood of the Śrāvakas Who Have Something More to Learn and the Śrāvakas Who Have Nothing More to Learn, and opens Chapter 10, The Teacher of the Dharma.
Having last month witnessed Śākyamuni’s instructions to Medicine-King Bodhisattva at the start of Chapter 10, we hear the Śākyamuni’s prediction of who will become a Buddha.
“Medicine-King! lf anyone asks you who will become a Buddha in his future life, answer that such a person as previously stated will! Why is that? The good men or women who keep, read, recite, expound and copy even a phrase of the Sūtra of the Lotus Flower of the Wonderful Dharma, and offer flowers, incense, necklaces, incense powder, incense applicable to the skin, incense to burn, canopies, banners, streamers, garments and music to a copy of this sūtra, or just join their hands together respectfully towards it, should be respected by all the people of the world. All the people of the world should make the same offerings to them as they do to me. Know this! These good men or women are great Bodhisattvas. They should be considered to have appeared in this world by their vow to expound the Sūtra of the Lotus Flower of the Wonderful Dharma out of their compassion towards all living beings, although they already attained Anuttara-samyak-saṃbodhi [in their previous existence]. Needless to say, those who keep all the passages of this sūtra and make various offerings to this sūtra [are great Bodhisattvas]. Medicine King, know this! They should be considered to have given up the rewards of their pure karmas and appeared in the evil world after my extinction in order to expound this sūtra out of their compassion towards all living beings. The good men or women who expound even a phrase of the Sūtra of the Lotus Flower of the Wonderful Dharma even to one person even in secret after my extinction, know this, are my messengers. They are dispatched by me. They do my work. It is needless to say this of those who expound this sūtra to many people in a great multitude.
Nichiren cites this section in Shohō Jisso-shō, Treatise on All Phenomena as Ultimate Reality:
I, Nichiren, am the lone forerunner of the bodhisattvas who emerged from the earth. I may even be one of them. If I am counted as one of the bodhisattvas that emerged from the earth, my disciples and followers too are among the rank of those bodhisattvas from the earth, are they not? The “Teacher of the Dharma” chapter states, “If someone expounds even a phrase of the Lotus Sutra even to one person in secret, then you should know that such a person is My messenger, dispatched by Me and carries out My work.” This refers to none other than us.
Shohō Jisso-shō, Treatise on All Phenomena as Ultimate Reality, Writings of Nichiren Shōnin, Faith and Practice, Volume 4, Page 77
A Drop Of Water In A Great River Or An Ocean
Having read this letter of yours, I felt you are more unusual than those who have seen udumbara flowers which are said to bloom once in three thousand years. I am so gratified, feeling that you are more unusual than a one-eyed tortoise that floats on the waves of the ocean once in 1,000 years to be able to find a hole to rest in a floating piece of sandalwood. Therefore, I am adding a few words of joy, hoping to help you gain rewards of your merit in this life; but I am afraid that my words might be like the clouds that cover the moon or the dust that tarnishes the mirror. I, nevertheless, value your questions so much that I cannot keep silent. Please consider my words as a drop of water in a great river or an ocean, or candlelight by the side of the sun or the moon.
Gassui Gasho, A Letter on Menstruation, Nyonin Gosho, Letters Addressed to Female Followers, Page 26-27