Category Archives: 800years

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800 Years: Faith Like Water

MATSUNO DONO GOHENJI

There are thousands of fish eggs, but few become fish. Hundreds of mango blossoms bloom, but few become fruit. It is the same with human beings, because most people are turned aside by evil distractions. There is an army of warriors wearing armor, but few are able to fight bravely. Many people search for truth, but few attain Buddhahood

(Background : December 9th, 1276, 54 years old, at Minobu, Showa Teihon, p.1269)

Explanatory note

Before the above quotation, Nichiren Daishonin said to Lord Matsuno that there was no difference between Odaimoku, “Namu Myoho Renge Kyo,” chanted by Daishonin himself and by his followers. Therefore, he encouraged us to believe that if one chanted Odaimoku, he or she was surely able to reach the same stage as Daishonin.

People are volatile, quick to warm up and to cool down, but Nichiren Daishonin advised Lord Matsuno to have a constant faith like water, not short, enthusiastic faith like fire. It must be difficult to keep faith constantly. Nichiren is advising us that it is important to realize our own Buddha-nature within ourselves and to endeavor constantly at perfecting ourselves.

Rev. Kanai

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800years, b4today

800 Years: Theoretical and Practical Faith

The question arises as to how we should consider the doctrine of the Three Thousand Realms in One Mind. When we understand this doctrine only theoretically, it cannot generate the power capable of saving others as well as ourselves. This is called the theoretical doctrine of the Three Thousand Realms in One Mind (ri no ichinen-sanzen). Far from saving others, we are unconsciously enslaved by the philosophical theory of the doctrine and eventually may become so obsessed with the thought of the myriad implications of our every act that we become mentally paralyzed, as it were. We must accept this doctrine with an open-hearted, optimistic, and positive attitude.

The doctrine of the Three Thousand Realms in One Mind teaches us that we have the infinite possibility of moving both upward and downward. If we resolve firmly to practice the Buddha’s teachings, we can go upward without fail. Secondly, this doctrine lets us realize clearly that in all the universe, there is no individual existing apart from the whole and that all things are interconnected like the meshes of a net. Individual salvation alone is not true salvation.

When we understand these two teachings not only theoretically but also in the depths of our hearts, we cannot help elevating ourselves and practicing in order to help others. This is called the practical doctrine of the Three Thousand Realms in One Mind (ji no ichinen-sanzen). Unless we thoroughly understand the doctrine of the Three Thousand Realms in One Mind in this way, it does not become a living doctrine.

Nichiren spoke in the highest terms of the doctrine of the Three Thousand Realms in One Mind. He derived his teachings from this doctrine, but ultimately he passed beyond a theoretical understanding and realized that for Buddhists the doctrine should result in faith and practice. Indeed, if we can thoroughly understand the theoretical doctrine, we should awaken to the fact that we must be concerned as long as there is a single person in the world who is suffering. Unlike the worries of an ordinary man, this is a great worry, the Buddha’s worry. This is the meaning of the expression, “When living beings are taken ill, the Buddha suffers pain.” It is also the significance of Nichiren’s words, “Although Nichiren does not weep in reality, tears of worry for others always flow from his eyes.”

If we must be worried about something, we should have the same worry as the Buddha and Nichiren. Such a worry gives us courage and makes us find life worth living. After all is said and done, there is no work that is more valuable in this world than to save people who are suffering. To elevate human beings is the loftiest work. Our own consciousness of having taken part in this work, small as we are — this consciousness alone should brighten our lives.

Buddhism for Today, p114-115
800years, WONS

800 Years: Those Who Uphold the Daimoku

The Lotus School … is based on the most truthful words of all teachings of the Buddha. Not only does the Lotus Sūtra consist of true words but also provisional sūtras preached by the Buddha during His lifetime, upon flowing into the great ocean of the Lotus Sūtra, are all converted to the sūtra of the true words by the power of the Lotus Sūtra. Let alone the daimoku of the Lotus Sūtra. This is like the power of face powder which makes lacquer as white as snow or Mt. Sumeru, which makes the color of the various birds approaching it all golden. Likewise, those who uphold the daimoku of the Lotus Sūtra can change the black (evil) karma, which they committed in this life or during the numerous kalpa (aeons) in the past, into white (good) great karma, not to speak of the meritorious good acts performed in the past since the eternal past, which will all be changed to golden-colored.

Myōhō-ama Gozen Gohenji, A Reply to My Lady, the Nun Myōhō, Writings of Nichiren Shōnin, Faith and Practice, Volume 4, Page 142

800years, Blog

800 Years: Viewing the Ocean from the Shore

My morning practice includes recitation of a daily quote from Nichiren. These 31 daily quotes are taken from Raihai Seiten, a Nichiren Shu Service Book Companion compiled by the Los Angeles Nichiren Buddhist Temple’s Nichiren Shu Beikoku Sangha Association in 2001. On Day 4, I read this quote:

“Chanting ‘Namu Myō hōRenge Kyō’ swallows up the functions of ‘Namu Amida Butsu,’ ‘Namu Dainichi shingon,’ and ‘Namu Kanzeon bosatsu’ as well as all the Buddhas, sutras, and bodhisattvas. All these will be of no use without the functions of the Lotus Sutra. This can be seen by everyone, for it has been realized in front of everyone. When I, Nichiren recite ‘Namu Myō hōRenge Kyō’ the function of ‘Namu Amida Butsu’ disappears just as the moon wanes, the tide ebbs, grasses in autumn and winter wither and ice melts under the sun.”

More than once in this 800 Years of Faith project I have pointed out that Nichiren’s method of propagation – actively rebuking attachment to false views – is not necessarily the best practice for today, that leading others gradually without criticizing their present stance is a better fit in this age. But in our effort to accommodate the views of others we must not lose sight of the Lotus Sutra and its position.

All of the rivers of Buddhist thought – the thousands upon thousands of expedient teachings – all flow into the ocean of the Lotus Sutra. As Nichiren writes in Shoshū Mondō-shō, Questions and Answers Regarding Other Schools:

“All the sūtras entering the ocean of the Lotus Sūtra take up the one flavor of Namu Myōhō Renge Kyō because of the wonderful merit of the ocean of the Lotus Sūtra. There is no reason why they have to be referred to by other names such as nembutsu, Ritsu, Shingon, or Zen. Consequently, Grand Master T’ien-t’ai said in his Profound Meaning of the Lotus Sūtra, ‘Just as water becomes salty when it flows into the sea, any wisdom ceases to exist in itself after it is taken in the True Wisdom.’ ”

Writings of Nichiren Shōnin, Doctrine 3, p179-181

We are called on to have faith in the teachings of the Buddha from the perspective of the wide ocean of the Lotus Sutra. Viewing the Lotus Sutra shoreside, from the mouth of one of the many rivers flowing into the ocean, is not the same. This is, in part, why not every book about the Lotus Sutra is equal. I first ran into to this problem in Thich Nhat Hanh’s Peaceful Action, Open Heart. On several occasions, the venerable Vietnamese Zen priest views the Lotus Sutra through the prism of the Avataṃsaka Sutra [the Flower Garland Sutra].

This is not unlike, as Nichiren said, attempting “to put the water of the ocean into a puddle made by a hoof of a cattle.” [Writings of Nichiren Shōnin, Doctrine 3, Page 180-181]

Chanting ‘Namu Myō hōRenge Kyō’ swallows up the functions of all the other teachings. It does not eliminate them. It makes them better.

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800years, Universal Sage, Blog

800 Years: Repentant Faith

When I began this project I didn’t know I would include a chapter-by-chapter review of what the Threefold Lotus Sutra teaches about faith. But now, as I finish that review, I can’t imagine having done this any other way. The Lotus Sutra is the great encouragement for today. As Nikkyō Niwano explains in Buddhism for Today:

“It is not known when and by whom this sutra, the so-called closing sutra of the Lotus Sutra, was first recited. The first man to do so, however, was surely a great person. This is because the Sutra of Meditation on the Bodhisattva Universal Virtue is so profound that it is considered to be the continuation of the Buddha’s preaching of the Lotus Sutra, and because it teaches us how we should actually apply the Lotus Sutra in our daily lives. This method is repentance. The Sutra of Meditation on the Bodhisattva Universal Virtue teaches us the true meaning and method of repentance so thoroughly that it is commonly called ‘the Sutra of Repentance.’ ”

Buddhism for Today, p423

In his Introduction to Buddhism for Today, Nikkyō Niwano explains that people who study the Lotus Sutra can feel that there is a great divide between the ideal taught and the reality of our daily lives.

“We are greatly encouraged when we read the Lotus Sutra, grasp the true meaning of the sermons that Sakyamuni preached during his lifetime, and realize that we can attain the same state of mind as the Buddha through practicing his teachings. However, the fact is that in our daily lives we are continually troubled with suffering and distress, and we are continually seized by desires of one kind or another. For this reason, we are apt to become disheartened and forget the valuable lessons of the sutra.

“Although we understand theoretically that we can become buddhas, we do not know how to rid ourselves of our illusions; our minds are liable to be covered with a dark cloud of illusion. Repentance means the sweeping away of such dark clouds, and the Sutra of Meditation on the Bodhisattva Universal Virtue teaches the way to do this.

Buddhism for Today, pxxvii

It is important to keep in mind that what Nikkyō Niwano and Universal Sage say about repentance is not the repentance of remorse or contrition or self-condemnation common in other religions. As Nikkyō Niwano explains in Buddhism for Today:

“[R]epentance is to learn the teaching of the Great-vehicle and to practice it. Repentance means not compromising with oneself, not having a lukewarm or equivocal attitude, but polishing one’s buddha-nature by gradually removing illusions and defilements from one’s mind. The practice of repentance consists in the bodhisattva practice, through which one not only polishes his buddha-nature but also renders service to others. Repentance is an indispensable requisite of religious life. It is to be hoped that all people will repeatedly read and recite this sutra on repentance, realize its essence, and put it into practice in their daily lives.”

Buddhism for Today, p459-460

Repentant faith carries us to the ultimate, supreme enlightenment.

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800 Years: Adhering to ‘Myo Ho Ren Ge Kyo’

KANJIN HONZON SHO

All the good deeds and virtues of the Buddha Sakyamuni are manifested in the title of the Lotus Sutra, that is, in the five letters: “Myo Ho Ren Ge Kyo.” However sinful we may be, we shall be naturally endowed with all the deeds and virtues of the Buddha if we adhere to these five letters.

(Background : April 25, 1273, 51 years old, at Sado, Showa Teihcn, p.711)

Explanatory note

Upon a meritorious accomplishment, we often fail to appreciate other people’s helping hands and are apt to think that it was due solely to our own abilities and efforts. We may say, “I accomplished this because I chanted Odaimoku so many times,” or “My job is successful because I have chanted Buddhist scriptures with a sincere mind.” If these words represent your beliefs, you have yet to attain the stage of awareness.

Let us think on the word “given.” Our bodies and minds are given to us. Even our wills to accomplish something are inherited from our ancestors.

Our achievements do not come to us by our own abilities and efforts alone. We must be aware of important environmental influences in our daily lives. This awareness will affect many changes in our lives.

After studying the teaching of the Buddha for many years, Nichiren Daishonin reached the conclusion that salvation in the Latter Age of the Declining Law was only possible through upholding Odaimoku with firm conviction. Because of his methodical and careful study of Buddhism, he realized a profound comprehension and conviction of Buddhism. Nevertheless, he taught us not to be overly concerned with theory alone, but to have faith and to practice the chanting of Odaimoku.

Nichiren revealed that the five characters of Odaimoku, “Myo Ho Ren Ge Kyo,” embody the following: All virtues of the Buddha Sakyamuni’s practices, of His enlightenment, and of His salvation.

The Buddha Sakyamuni attained enlightenment in the remote past, but before His Enlightenment, He had practiced the Bodhisattva austerities for countless times in His previous lives. His experiences of these practices are detailed in the Jataka Tales.

His practices and enlightenment are all embodied within Odaimoku. However, salvation by Odaimoku is promised in the Lotus Sutra which declares that it will be performed by Bodhisattva Jogyo in the Latter Age of the Declining Law. As a matter of fact, Nichiren Daishonin appeared in the Latter Age to prove this promise and taught us the importance of the chanting of Odaimoku.

When we uphold Odaimoku, we will be given all the virtues of the Buddha Sakyamuni and will be embraced in his realm of enlightenment. This is Buddha’s salvation.

Rev. Matsuda

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800years, The Buddhist Prophet

800 Years: The Faith of Shijō Kingo

The close union of religion and ethics was a characteristic feature in Nichiren’s thought and life, and it appears in a harmonious combination of his human sentiments with his religious aspirations. An episode in these years of retirement may serve as an illustration of this union. As has been mentioned in connection with Nichiren’s execution, one of his warrior disciples, Shijō Kingo, was always a great favorite of Nichiren. In the sixth month of 1277, Kingo was slandered to his lord by religious opponents. Nichiren wrote to his disciple, admonishing him never to waver in his faith on account of the accusation, and composed for him a defense to be presented to his lord. The lord remained inflexible, and Kingo was finally deprived of his position and emoluments; yet the faithful warrior not only remained steadfast in his religion but continued to show admirable fidelity to the lord who had done him injustice. This fidelity made such an impression on his lord that in the following year he restored Kingo to his former position.

All Nichiren’s letters about this affair, especially the last ones, expressing his great joy at hearing of Kingo’s restoration, exhibit his affection for his disciples, as well as the way in which he counselled and encouraged them.

See Chapter 10, Part 5
Nichiren, The Buddhist Prophet

Peaceful Action, 800years

800 Years: The Fruit of Great Merit

The teaching of the Lotus Sutra on the ultimate dimension is a very great, joyful truth. From our limited perspective of reality we have etched in our minds the idea of birth and death, of coming and going, existence and nonexistence. We have gotten used to this view of reality. And now someone comes along and opens up the treasure of the ultimate for us, the priceless truth of no birth, no death, of infinite life span, essential Buddha nature, and imminent Buddhahood. Are we able to bear such a profound truth or not? When we hear the Buddha teach this truth – and we are able to practice it, bear it, accept it, and hold it in our hearts, smile and have faith in it – then we will enjoy the fruit of great merit.

Peaceful Action, Open Heart, p123
800years, b4today

800 Years: Faith and Merits

The mental happiness, hope, and self-confidence of those who have attained true faith are not frothy and superficial but deep and firm-rooted in their minds. These people have calm, steadfast minds not agitated by anything – fire, water, or sword – because they maintain a mental attitude of great assurance, realizing, “I am always protected by the Buddha as an absolute existence; I am caused to live by the Buddha.”

It is natural that life should change dramatically as soon as we attain such a mental state. It is impossible for our life not to change when our attitude changes. Our mental state changes because of faith, and through the change in our mind, our life changes at the same time. These are the merits of religious practice. Therefore faith is naturally associated with merits.

The merits of religious practice appear not only in man’s mind but also in his body and his material life. Because his mind, his body, and the material things around him are composed of the same void (energy), it stands to reason that his body should change according to changes in his mind, and at the same time that the material things around him should change. It is irrational and unscientific to admit mental merits but deny physical and material ones.

Buddhism for Today, p257-258
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800 Years: Those Who Believe in the Lotus Sūtra

QUESTION: If anyone associates with a false teacher, despite his faith in the Lotus Sūtra, he will fall into the three evil realms, won’t he?

ANSWER: If anyone without comprehension of the Lotus Sūtra, meets with “evil friends” of expedient teachings and retreats from the true teaching, he will without fail fall into the three evil realms because of his sin of putting faith in the wicked teacher. Those who despised and persecuted Bodhisattva Never-Despising, for instance, fell into the Hell of Incessant Suffering, though faithful to expedient teachings. Those who had associated with the Lotus Sūtra at the time of the Great Universal Wisdom Buddha have been unenlightened for as long as 3,000 dust-particle kalpa because they had retreated from the Lotus Sūtra, believing in expedient teachings.

Those who believe in the Lotus Sūtra, however, except for abandoning their faith in the Lotus Sūtra and following the teacher of expedient teachings, will never fall into the three evil realms for committing sins in worldly matters. It is because such sins are not grave enough to upset the merits of the Lotus Sūtra.

Shugo Kokka-ron, Treatise on Protecting the Nation, Writings of Nichiren Shōnin, Doctrine 1, Page 66