History and Teachings of Nichiren Buddhism, p 29-30The aim of Buddhism is for each being to obtain bodhi or awakening, and thus become a buddha. A buddha is someone who has obtained bodhi. Someone who strives to obtain bodhi is called a “bodhisattva.” The final awakening for which Buddhists should aim is called Anuttara-samyak-saṃbodhi or “unsurpassed, perfect, and complete awakening.”
Awakening is also described as mokṣa, which means liberation or freedom. It means to be liberated from a transmigratory mode of being and not reborn in the world of existence. While Indian thought generally saw the source of liberation as the physical body, Buddhism saw liberation as being mental because one is liberated from mental afflictions and reaches a free state of mind.
This state was called nirvāṇa: a peaceful liberated state in which the flames of delusion are blown out. Nirvāṇa literally means “to be blown out.” When Śākyamuni passed away, it appeared that the fire of his life had been blown out, which led people to describe the extinction of body and mind as nirvāṇa. Two teachings subsequently appeared. The first was “nirvāṇa with remainder,” a nirvāṇa in which while living one extinguishes delusion and the body remains. The second is “nirvāṇa without remainder,” a complete nirvāṇa in which delusions have been extinguished and one has fully left behind the restrictions of existence. In Mahāyāna Buddhism, there is also said to be the “nirvāṇa of non-abiding,” in which even though one has obtained enlightenment and is not stuck in the world of life and death, for the benefit of sentient beings one remains in the world of life and death, and does not enter a nirvāṇa separate from the world.
Monthly Archives: October 2021
Nobody Has Ever Propagated This Honzon
Nobody has ever propagated this honzon in the world (Jambudvīpa) in more than 2,230 years since Śākyamuni Buddha expounded on it. Grand Masters T’ien-t’ai in China and Dengyō in Japan roughly knew about it, but did not at all propagate it. Today, in the Latter Age of Degeneration, it should be widespread. The Lotus Sūtra, states that Bodhisattvas Superior Practice (Viśiṣṭacaritra) and Limitless Practice (Anantacāritra) will appear in the world to spread it, but they have not yet done that. I, Nichiren, am not as great a man as those bodhisattvas, yet I have roughly understood it. So, as a forerunner, until those bodhisattvas appearing from underground emerge, I more or less propagated this sūtra and became the spear point of the passage that prophecies about the “time after My extinction” in the “Teacher of the Dharma” chapter of the Lotus Sūtra. It is my hope to transfer my merits to my parents, my teacher and all the people in the world.
Honzon Mondō Shō, Questions and Answers on the Honzon, Writings of Nichiren Shōnin, Doctrine 2, Page 272
Daily Dharma – Oct. 15, 2021
They will be able to know all the thoughts, deeds, and words, however meaningless, of the living beings of the one thousand million Sumeru-worlds each of which is composed of the six regions. Although they have not yet obtained the wisdom-without-āsravas, they will be able to have their minds purified as previously stated. Whatever they think, measure or say will be all true, and consistent not only with my teachings but also with the teachings that the past Buddhas have already expounded in their sūtras.
The Buddha gives this explanation to Constant-Endeavor Bodhisattva in Chapter Nineteen of the Lotus Sūtra, describing those who keep the Lotus Sūtra. Paradoxically, the process of clarifying our minds so that we can see things for what they are is not an intellectual exercise. The practice of the Wonderful Dharma is not based on learning complicated theories or arcane facts. It can be as simple as chanting Odaimoku sincerely, awakening our nature as Bodhisattvas, and working for the benefit of all beings.
The Daily Dharma is produced by the Lexington Nichiren Buddhist Community. To subscribe to the daily emails, visit zenzaizenzai.com
Day 31
Day 31 covers Chapter 27, King Wonderful-Adornment as the Previous Life of a Bodhisattva.
“Thereupon the two sons went up to the sky seven times as high as the tala-tree, and displayed various wonders because they were thinking of their father. They walked, stood, sat, and reclined in the sky. Then they issued water from the upper parts of their bodies, and fire from the lower parts. Then they issued water from the lower parts of their bodies, and fire from the upper parts. Then they became giants large enough to fill the sky, became dwarfs, and became giant again. Then they disappeared from the sky and suddenly appeared on the earth. Then they dived into the earth just as into water, and stepped on the surface of water just as on the earth. [Then they went up to the sky and stayed there.] By displaying these various wonders, they purified the mind of their father, that is, of the king, and caused him to understand the Dharma by faith.
Anātman
History and Teachings of Nichiren Buddhism, p 28Śākyamuni did not incorporate atman into his teachings. Rather, he preached anātman or “no-self.” He rejected the idea that various beings exist because of each having an ātman as their absolute foundation. Instead, he taught the “five aggregates” as the foundation of existence. These are: (1) form or flesh, (2) feeling or sensory function, (3) perception or the representative function, (4) mental formations, volition or will, and (5) consciousness or awareness. He explained that individual humans come into existence based on the mutual dependence of these five elements. To this notion of the “five aggregates” he added two more categories to form what are called the “three categories.” The next category is the “twelve sense fields” comprised of two groups. The six sense bases: eyes, ears, nose, tongue, body, and mind, and their six objects: shape and color, sound, scent, flavor, physical feeling, and mental presentation. The last category contains the six consciousnesses of visual consciousness, auditory consciousness, olfactory consciousness, gustatory consciousness, tactile consciousness, and mental consciousness. The last two categories are also called the “eighteen elements”: twelve sense fields and six consciousnesses.
Repaying the Favor Owed to Bodhisattva Space Repository
Although I knew that if I spoke of this my life would be in jeopardy, in order to repay the favor I owe to Bodhisattva Space Repository, I began speaking of this to Jōen-bō and a small number of people of the Seichōji Temple at the southern side of the Hall of a Buddha of the Dōzen-bō in the compound of the Seichōji Temple located in the Tōjō District of Awa Province on the 28th day of the fourth month in the fifth year of the Kenchō Era (1253). For 20 years or so thereafter I continued to speak of this diligently. As a result, I was chased out of my residence and sent into exile. In ancient times, Bodhisattva Never Despising was beaten with sticks and pieces of wood for spreading the Lotus Sūtra, and today, I, Nichiren, am pursued with swords on account of the Lotus Sūtra.
Seichōji Daishū-chū, A Letter to the People of the Seichōji Temple, Writings of Nichiren Shōnin, Volume 5, Page 175-176
Daily Dharma – Oct. 14, 2021
I still remember vividly how you accompanied me to Tatsunokuchi holding a horse by the bridle, and breaking into tears when I was about to be beheaded there. I will never forget this no matter how many lifetimes come and go. If by chance you should fall into hell, I will refuse the invitation of Śākyamuni Buddha to become a Buddha. Instead I will go into hell with you. If we both entered into hell, how could it be that we would not find Śākyamuni Buddha and the Lotus Sutra there?
Nichiren wrote this passage in his “Emperor Shushun” Letter (Sushun Tennō Gosho) addressed to his disciple Shijō Kingo. Despite the hardships he faced in his life, Nichiren never forgot the kindnesses shown to him by ordinary people. His great determination to save all beings made him fearless even were he to be threatened by the Buddha with the torments of the Hell realms for the sake of those dear to him. Nichiren knew that he would be able to find the Buddha anywhere, and that his devotion would overcome any difficulty.
The Daily Dharma is produced by the Lexington Nichiren Buddhist Community. To subscribe to the daily emails, visit zenzaizenzai.com
Day 30
Day 30 covers all of Chapter 26, Dhāraṇīs
Thereupon World-Holding Heavenly-King, accompanied by thousands of billions of nayutas of gandharvas who were surrounding him respectfully, came to the Buddha, joined his hands together, and said to him, “World-Honored One! I also will protect the keeper of the Sūtra of the Lotus Flower of the Wonderful Dharma with dhārānis, with divine spells.”
Then he uttered spells,” Akyanei (1), kyanei (2), kuri (3), kendari (4), sendari (5), matōgi (6), jōguri (7), furoshani (8), atchi (9).”
[He said to the Buddha:]
“World-Honored One! These dhārānis, these divine spells, have already been uttered by four thousand and two hundred million Buddhas. Those who attack and abuse this teacher of the Dharma should be considered to have attacked and abused those Buddhas.”
The Creation of the Three Jewels
History and Teachings of Nichiren Buddhism, p 17-18Grateful for these teachings, the five bhikṣus embraced Śākyamuni as their teacher and became disciples, thereby forming the first Saṃgha, a group of renunciates who adopted the precepts and rules for monastic discipline and had the same goal. This thereby put in place the “Three Jewels” in which Buddhists take refuge: the Buddha, Dharma, and Saṃgha. The Three Jewels are defined in several ways, including (1) as being separate and individual entities, (2) as being individual entities that are unified in essence, namely, the Buddha’s unsurpassed truth, pure merit, and harmonized merit, and (3) as concretely existing in this world in the form of Buddha statues, sūtras, and the saṃgha. Furthermore, saṃgha can be defined as a “manifest saṃgha,” comprised of five or more renunciates who live in the same area. It can also be understood to mean the “saṃgha in the four directions,” or all Buddhist monastics.
Fighting the Battle Between True and Provisional Buddhism
Unable to go against the order of Śākyamuni Buddha, the Dharma King, I, Nichiren, fought in the battle between the true and provisional Buddhism in accordance with the words of the sūtras. Donning an armor of endurance, holding the sword of the Lotus Sūtra in hand, carrying the banner with five characters of myō, hō, ren, ge, and kyō, the essence of the Lotus Sūtra in eight fascicles, drawing a bow of the scriptural passage stating that the truth has not been revealed in any sūtras preached before the Lotus Sūtra, notched with an arrow of the scriptural declaration that the provisional teachings should simply be given up, and riding a chariot drawn by great white oxen (namely the unsurpassed vehicle, that is, the Lotus Sūtra), I have defeated provisional teachings one after another. Seeking out enemies here and there, I have attacked eight or ten schools of Buddhism… . Some escaped, others retreated, still others were captured and became my disciples. No matter how many times I attacked and defeated them, my enemies are numerous while I am alone in defending the Lord Buddha. Therefore, the war has yet to be won.
Nevertheless, in the golden words of T’ien-t’ai, the Lotus Sūtra denounces the evil of provisional teachings by aggressive means of propagation. I shall eventually defeat all those who believe in them, without exception, and convert them all to be followers of the Lord Śākyamuni Buddha. When all the people under heaven and the various schools of Buddhism are converted to the One Vehicle teaching of the Lotus Sūtra, and when only the Lotus Sūtra flourishes and all the people recite “Namu Myōhō Renge” in unison, the howling wind will not blow on the branches, falling rain will not erode the soil, and the world will become as ideal as during the reigns of Emperors Fu-hsi and Shen-nung of ancient China. A time is coming when calamities cease to exist, people live long, and people and the land they live in become eternal. There should be no doubt about the peaceful life in this world as promised in the Lotus Sūtra.
Nyosetsu Shugyō-shō, True Way of Practicing the Teaching of the Buddha, Writings of Nichiren Shōnin, Faith and Practice, Volume 4, Page 83-84