Category Archives: Books

Dharma Flower: The Faith, Teaching, and Practice of Nichiren Buddhism

The original title page

This excerpt is from Rev. Ryūei Michael McCormick’s “Dharma Flower: The Faith, Teaching, and Practice of Nichiren Buddhism,” which is available online at nichirenbayarea.org


This “Page” will provide the links to the various parts and chapters of my manuscript Dharma Flower: The Faith, Teaching, and Practice of Nichiren Buddhism. I first wrote it back in the late 90′s as a collection of notes for lectures I was giving in San Francisco. Those notes became Dharma Flower by the year 2000, and since then I have sent out copies of it on request. It has since been translated into Danish, and French, Spanish, and Italian. Someone once requested permission to do a Vietnamese translation. I now wish to make the English version more widely available via this blog.

I wrote it when I was just a Shami (which is to say a novice or minister-in-training in the Nichiren Shū. I had been practicing some form of Nichiren Buddhism since the mid-1980′s and these writings were an attempt to digest everything I had learned and present it in the form of a coherent system. So it is what it is because it is what I needed at the time. Hopefully it will be helpful to others.

Again, I hope that this product of a certain stage in my spiritual journey will be helpful to others and I offer it in a spirit of humility to other Nichiren Buddhists in the hopes that it will illuminate and encourage. Oh but first:

Copyright ©2000 by Ryūei Michael McCormick. All rights reserved. No part of this book may be reproduced without the written permission of the author except for brief passages quoted in review.

Buddhist Prophet Nichiren–A Lotus In The Sun

Below is Senchu Murano’s Preface to Bruno Petzold’s book, Buddhist Prophet Nichiren–A Lotus In The Sun. This English translation was published in 1978. It is unclear when Petzold, a German author and Tendai priest, wrote the book. He died in 1949.


Petzold book cover

Nichiren founded a Japanese Buddhist school in which the most important practice was to chant “Namu-myōhō-renge-kyō.” This chanting formula literally means, “I devote myself to the Myōhō-renge-kyō.” The Myōhō-renge-kyō is the Japanese pronunciation of the title of the Chinese translation of the Saddharma-puṇḍarīka-sūtra by Kumārajīva, and is popularly known as the Lotus Sūtra. This formula is called Daimoku, which means “Title.” Nichiren Buddhists honor the Daimoku, and in most cases they prefix an honorific “O” to it, making it “O-daimoku,” and prefer “The Sacred Title” as the English translation of it. In formal rituals they sometimes call it Gendai, which means “The Title Having Profound Meaning.”

Nichiren Buddhism is, however, not so simple as it appears. Instead of “Myōhō-renge-kyō,” Nichiren sometimes used the expression “Myōhō-goji,” which means “The Five Words Beginning with Myōhō.” When he used this expression, he meant that the Myōhōrengekyō is something more than the title of a sūtra. Nichiren never clearly defined this “something.” He sometimes identified it with the Truth itself, and at other times used it as the expression of the Most Honorable One. It is no exaggeration to say that the development of the philosophy of Nichiren Buddhism was accelerated by the controversies about the definition of the Myōhō-goji as conceived by Nichiren.

In the earlier period of his ministerial life, Nichiren was an ardent follower of Tendai Daishi and Dengyō Daishi. It may be safely said that he attempted at first to revive the genuine form of Tendai Buddhism. He was basically a Tendai priest in his younger days. It was a natural consequence that Bruno Petzold, a student of Tendai Buddhism, would be interested in Nichiren’s religion in his later years.

Bruno Petzold (1873-1949) was one of the few foreigners who studied Japanese Buddhism early in the twentieth century. He came to Japan in 1910, and soon afterwards he was attracted by Japanese Buddhism. He visited various Buddhist temples and observed Buddhist rituals and festivals. He especially studied the Tendai Sect, which was the springhead of almost all the Buddhist sects of Japan. He contributed many articles on the tenets of the sect to English and German Buddhist periodicals published in Japan, Germany, and other countries.

The major works by Bruno Petzold have not yet been published. They consist of the following manuscripts: Dengyō Daishi; the Quintessence of Tendai Teaching; the Tendai Teaching; Shō Shikan, all written in German, and the Classification of Buddhism in English.

During the life of Bruno Petzold, two important English books of Japanese authorship were published to introduce Nichiren Buddhism: Nichiren, the Buddhist Prophet by Anesaki Masaharu, 1916, and Japanese Civilization: Its Significance and Realization, Nichirenism and the Japanese National Principles by Satomi Kishio, 1923. Bruno Petzold must have been much influenced by Satomi, judging from the fact that he used the edition of Nichiren’s works compiled by Satomi’s teacher, Tanaka Chigaku, under the title of Ruisan-kōso-ibunroku. As regards the doctrines of Nichiren Buddhism, Bruno Petzold used as his text Shimizu Ryozan’s Nichirenshū-kōyō to the extent that his understanding of Nichiren’s thought was flavored by the philosophy of Shimizu Ryozan. As far as his presentation of the life of Nichiren is concerned, some legendary traditions are given side by side with historically-proven facts. But the influences of Satomi Kishio and Shimizu Ryozan and the interpolation of legends into the life story of Nichiren do not adversely affect his outline of Nichiren Buddhism, which even today involves problems.

Nichiren Buddhism, which began seven centuries ago, and was about to be eliminated in the first few decades after its founding, obtained prosperity second to the Zen Sect in the capital Kyoto about a century after the death of Nichiren. It was suppressed by the government early in the Tokugawa Period, but was soon revived. The vitality of Nichiren Buddhism comes not only from the philosophy of Nichiren but also from his personality. Bruno Petzold was probably the best qualified person for an introduction of Nichiren Buddhism in which the Chinese Tendai Buddhist terms are abundantly employed. But he spent more time on the presentation of the personality of Nichiren, lest the characteristics of Nichiren Buddhism should be overshadowed by merely doctrinal argumentations.

Senchu Murano
Kamakura, Japan 1977


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The Collected Teachings of the Tendai Lotus School

bdkt_collected_teachings_tendai_lotus-bookcover
Available for purchase and download as PDF

The Collected Teachings of the Tendai Lotus School by Gishin was translated from the Japanese by Paul L. Swanson and published in 1995 as part of the BDK English Tripiṭaka (97-II).

From the Translator’s Introduction

The Collected Teachings of the Tendai Lotus School (Tendai Hokkeshū Gishū) is an introduction to the doctrine and practice of the Japanese Tendai school. It was compiled by Gishin (781-833), the monk who accompanied Saichō (767-822) to T’ang China as his interpreter, so that he might help to transmit the Chinese T’ien-t’ai tradition to Japan. He later succeeded Saichō as head of the Tendai establishment on Mt. Hiei. The content of this work consists, for the most part, of extracts from the writings of Chih-i (538-97), the founder of Chinese T’ien-t’ai Buddhism; and it concisely outlines the basic tenets of Tendai doctrine and practice. Except for the introduction and colophon, it takes the form of a catechism. It is divided into two major sections, on doctrine and on practice. The section on doctrine contains a discussion of the Four Teachings, the Five Flavors, the One Vehicle, the Ten Suchlikes, Twelvefold Conditioned Co-arising, and the Two Truths. The section on practice discusses the Four Samādhis and the Three Categories of Delusions.

The Collected Teachings of the Tendai Lotus School was compiled in response to an imperial request that each Buddhist school prepare a description and defense of its own doctrine for submission to the court. The resulting texts are often referred to as “The Six Sectarian Texts Compiled by Imperial Request in the Tenchō. …

The exact date of compilation of this present work is uncertain. The Tendai zasu ki, an ecclesiastical history of the Tendai prelates, claims that Gishin compiled it in 823; but the closing verse in the Collected Teachings itself mentions the Tenchō era (824-34). It was probably submitted to the court in 830 along with the other five works.

The Collected Teachings of the Tendai Lotus School is the shortest of the works submitted to the court by the six Buddhist schools. … Its content is limited to Tendai proper and does not discuss esoteric Buddhism, Zen, or precepts, the other three of the so-called “four pillars of Japanese Tendai.” This was the cause of some controversy, since it ignored both esoteric Buddhism, which was in such great demand at the time, and the important issue of Hinayāna vs. Mahāyāna precepts. Perhaps Gishin felt that a straightforward presentation of the unique features of Tendai proper, as presented in the writings of Chih-i, was most important. Thus the final incorporation of esoteric Buddhism into Japanese Tendai was left to later monks such as Ennin (794-864), Enchin (814-89), and Annen (841-?).

Tendai Lotus School Teachings, p 1-2

At the conclusion of the Preface, Gishin writes:

This compilation first presents the two main topics, Doctrine and Contemplation. Next, under these categories it lists all the essential points and outlines them. However, the doctrine is vast, so that shallow and ignorant people become lost. Mysterious reality is deep and profound, so that fools cannot measure it. It is like scooping up the ocean with a broken gourd or viewing the heavens with a tiny tube. Therefore I clumsily take up this great rope [of the vast Buddha-dharma] and feebly attempt to compose this work. At times the text is brief and the meaning hidden, at times [it is] short or long. If one tried to exhaust all the details, the result would be too complicated. As an incomplete presentation of the essentials of our school, it resembles a crude commentary. The attempts at summation often miss the mark, and the essential content is difficult to outline.

The reason that the Four Teachings and the Five Flavors stand at the beginning is that these are the fundamental doctrines of the original Buddha and the basis of this [Tendai] school’s profound teaching. The other doctrines are numerous, but they depend on and proceed from these first two. This work consists of one fascicle and is called The Collected Teachings of the Tendai Lotus School.

Tendai Lotus School Teachings, p 7

At the end, Gishin offers this verse:

In praise it is said:

After Kuśināgara [where the Buddha entered final Nirvāṇa] ,
In the midst of the era of the semblance Dharma,
The two sages of Mt. Nan-yo and Mt. T’ien-t’ai
And the two leaders Chan-jan and Saichō
Firmly established the Path for the myriad years,
And its doctrine crowned all schools.

In the Tenchō period (824-834) Buddhism again flourished.
The Emperor mercifully requested
A presentation of the admirable [doctrines].
Therefore, of the luxuriant meanings
I have outlined just a few.

Tendai Lotus School Teachings, p 136

The text translated by Swanson was actually copied in the middle of the winter of 1649 by “an anonymous private monk”:

Colophon

The Collected Teachings is a composition by Master [Gi]shin of Mt. Hiei. Whether on teachings or on the practice of contemplation, it is an outline of the 80,000 doctrines in the twelvefold scripture, a summary of the essentials concerning all the subjects of this [Tendai] school, rolled up in many pages. It should be recognized as a substantial vessel of scholarship. It is also a book that has reached the attention of the Emperor. It has already been officially presented to the court. How can it not be transmitted? In the past it was popular, but it became old with the years. Since there are not a few errata [in the text], I am now correcting and editing it, adding punctuation, having catalpa wood plates carved, and bringing it to print. It is hoped that this work by such a virtuous elder will not disappear for a thousand years.

Tendai Lotus School Teachings, p 137

See Tendai Lotus Teachings and Nichiren


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Lifetime Beginner

Lifetime Beginner bookcoverI recently finished reading Nikkyō Niwano’s autobiography Lifetime Beginner and, frankly, I’m glad that I read Buddhism for Today before reading this. The book was originally published in Japan in 1975 and the first English translation published in 1978. As explained by Rissho Kosei-kai:

This is a refreshingly candid account of the author’s life, from his childhood on a small farm in northern Japan, through his years of religious search, and finally to the founding and growth of Rissho Kosei-kai, a lay Buddhist organization with well over six million members throughout the world.

As with all things Rissho Kosei-kai, I’m ambivalent, but rather than dwell on the troublesome aspects I want to underscore the important teaching I found.

Two Halves of the Lotus Sutra

The Lotus Sutra is divided into two sections. In the first half, defined as the “Law of Appearance,” the World-honored One, the historical Buddha, Shakyamuni, discusses the organization of the universe, human life, and human relationships on the basis of his experience and enlightenment. This section of the sutra teaches human beings how they ought to live. In the second half, the “Law of Origin,” Shakyamuni Buddha expands his teachings. For the first time, he says that the true Buddha exists without beginning and without end and that he himself has consistently preached the Law and taught people throughout the universe since the infinite past.

The Buddha of the Law of Origin—the Eternal Original Buddha— is the basic life-force of the universe; he is the truth, life, and law of the entire cosmos. The teachings of the Law of Origin inform us that by tuning the wavelength of our own lives to that of the universe we can achieve the spiritual state we should attain and become truly happy. The Law of Appearance contains what is often called the expedient teachings; the Law of Origin contains the true teachings. The former is essential for a transition into the latter, but neither teaching is superior to the other: they are the complementary halves of a single Truth. (p160)

The Essential Unity

The completely egalitarian Lotus Sutra teaches that not only human beings but all beings in the universe share the potential to attain buddhahood through full manifestation and complete development of their essences, each according to their true natures. When all things, including humanity, have attained this state, we shall achieve perfect peace in the Land of Eternally Tranquil Light, which ought to be the ultimate goal of all mankind.

This is the ideal concept of the teachings of the Lotus Sutra, but it is not sufficient to save man, who is weak and requires spiritual support to be able to live in peace. All things in the world of phenomena are transient, and nothing is permanent enough to serve as a spiritual support except the Eternal Original Buddha, the great force of life that is the origin of the universe. Human beings and all other beings are but visible manifestations of this great invisible universal life-force.

Since the life-force is eternal and indestructible, in essence human life too is eternal, though the manifested physical body dies. A person enlightened to this truth in the deepest part of his understanding experiences everlasting tranquility. This very tranquility itself is at the same time the joy of life that throbs in man’s physical and spiritual being.

Profound enlightenment to this truth leads to an awareness of the essential unity binding all things into one great family of life. This awareness in turn inspires a deep sense of equality and love for all beings, a greater love that is called compassion. A person who is compassionate in this sense is truly valuable, and a society of such people is a paradise. This is fundamental in the teachings of the Lotus Sutra. Living daily in correct spiritual and physical attunement with these teachings inspires the joy of living with the Eternal Original Buddha, generates love and compassion, and eliminates the need for the kind of spiritual support provided by revelations from protective deities.
(p161-162)

Bruce Springsteen told the concert crowd at Amalie Arena in Tampa, Fla., on Wednesday, Feb. 1, 2023, “At 15, it’s all tomorrows. And at 73, it’s a whole lot of yesterdays.” That’s certainly how I feel today at 71 years of age. I wish I had heard at age 15 the advice Nikkyō Niwano gave to Rissho Kosei-kai youth in January 1958:

“You young people are filled with energy and with the power to absorb things. This is why I want all of you to read at least part of the Threefold Lotus Sutra daily. Even a few lines are enough if you are very busy. But try to read the entire sutra once a month. If you do this, in three or four years you will make new spiritual discoveries within yourself. These discoveries will be an inspiration to you and will bring great light and good tidings into your life. Remember that we make our own happiness. And with this in mind, go forward with determination.” (p170-171)

In March 2015, I began my 32 Days of the Lotus Sutra Practice. Next month will mark the completion of the eighth year of my monthly reading of the Lotus Sutra. In that time I’ve made “new spiritual discoveries” and these discoveries have brought “great light and good tidings” into my life.

Michael Carrithers’ The Buddha

Michael Carrithers’ book, The Buddha, was first published in 1983 as part of the Oxford University Press series Past Masters. The goal of the series was to offer brief introductions to the ideas of important thinkers. The book was eventually reprinted in the 1990s as part of the Oxford Very Short Introductions series.

At just 100 pages in length, Carrithers’ book is indeed a very short introduction covering Śākyamuni’s early life and renunciation, the way to awakening, the awakening itself and the mission and the death of the Buddha.

Carrithers offers an academic’s anthropological and historical view of the Buddha, but one that is supportive. An early example of this comes when Carrithers is discussing why Śākyamuni rejected the teachings of Āḷāra Kālāma and Uddaka Rāmaputta.

“They fall short because, whatever view of the spiritual cosmos clothed their meditative techniques, it was the techniques themselves which were inadequate. On the one hand this signals that the Buddha was to move towards creating his own special forms of meditation, forms beside which methods such as the Absorptions were to take a subsidiary place. On the other hand it betokens the formation of an abiding attitude which must have marked the man as it deeply marked his teaching, an attitude which might be called a stubbornly disciplined pragmatism. Whatever teachings or practices the well-stocked market-place of ancient Indian thought offered him, they had to be shown to be useful in his own experience for him to accept them. …

The consequences of this attitude appear throughout the Buddha’s mature teaching. ‘Know not by hearsay, nor by tradition … nor by indulgence in speculation…nor because you honor [the word of] an ascetic; but know for yourselves.’ (Anguttara Nikāya, Vol. 1, p189)”

Carrithers The Buddha, p37-38

Another example comes when Carrithers is explaining the variations on the meaning of transmigration.

In other teachings the doctrine of transmigration went with an elaborate view of the spiritual cosmos within which transmigration occurs. One moves up and down, becoming now an animal, now a god, now the denizen of some hell, and again a Warrior or Brahman, a slave or a king (Buddhism itself was later to be prolific in the production of such views). But for the Buddha the specific details of transmigration were never so important as the principle underlying it: human action has moral consequences, consequences which are inescapable, returning upon one whether in this life or another. There is a fundamental moral order. One cannot steal, lie, commit adultery or ‘go along the banks of the Ganges striking, slaying, mutilating and commanding others to mutilate, oppressing and commanding others to oppress’ (Dīgha Nikāya, Vol. 1, p52), without reaping the consequences. There is an impersonal moral causation to which all are subjected. Misdeeds lead to misery in this life or in later lives. The Buddha’s teaching was devoted to the apparently selfish purpose of self-liberation, being directed to sentient beings in so far as they are capable of misery and final liberation from misery. But the teaching also touched sentient beings as moral agents, as agents capable of affecting the welfare not only of themselves but of others as well. Some of his teachings seem to treat only personal liberation, others morality, but for the Buddha the two matters were always intimately and necessarily connected.

Carrithers The Buddha, p54

Worth keeping for future use are his discussions of basic elements of Buddhist thought

The Five Aggregates

In this view, objects of experience, the organs of experience such as the eye, and the consequent consciousness of experience, ‘the mind’, are indissolubly linked. None of the three is conceivable without the other: they lean upon each other as one sheaf of reeds leans upon another, to use a canonical simile.

Furthermore, those features of experience which might be said to lie within the ‘mind’ itself, such as perception, feeling and consciousness, are themselves ‘conjoined, not disjoined, and it is impossible to separate them in order to specify their individual characteristics’ (Majjhima Nikāya, Vol. 1, p293). So right from the objects of perception, through the physical organs of perception, to feeling, consciousness, thought and volition, there is one dynamic, interdependent, ever-changing complex, which might be called an ‘individual’ or a ‘self, but which has nothing lasting in it.

Indeed the very term which I have translated as ‘all aspects of experience in the mind and body’ is one of the analytic descriptions of this process, a description in which the impersonal, dynamic and interdependent nature of the process is already implicit. This term is the ‘five aggregates’ (pañcakkhanda). The first ‘aggregate’ is materiality, which includes physical objects, the body, and sense organs. The other four ‘aggregates’ are feeling, perceptions, impulses and consciousness. Within these ‘aggregates’, this process, are included all that pertains to an individual and his experience. Feeling is but one face of this process, a face available to insight meditation. The mutability and inadequacy of feeling are characteristic of the whole process: ‘all aspects of experience in the mind and body are suffering’. Or, as the Buddha said elsewhere, ‘as the aggregates arise, decay, and die, O monk, so from moment to moment you are born, decay, and die’ (Paramatthajotikā, Vol. 1, p78).

Carrithers The Buddha, p59-60

The Lust for Rebirth

Rebirth may be rebirth from moment to moment of experience, or it may be rebirth in another life, but in either case it is the consequence of this lust to be something else.

Carrithers The Buddha, p64

Intentions

[I]in the legal system developed for the Buddhist order, only intentional actions are regarded as transgressions, and unintentional acts — such as those committed while asleep, or mad, or under duress — are not culpable.

This has great implications. It means that intentions are not negligible, that they have consequences. They do work, are in themselves actions. This is the sense of the term ‘karma’, whose primary meaning is just ‘work’ or ‘deed’, but in this Buddhist sense ‘mental action’. (Karma does not refer to the results of action, as we now assume in ordinary usage in the West.) ‘It is choice or intention that I call karma — mental work — ‘for having chosen a man acts by body, speech and mind’ (Anguttara Nikāya, Vol. 3, p415). Intentions make one’s world; it is they that do the work whose consequences we must reap in suffering. They form the subsequent history of our psychic life as surely as wars or treaties, plagues or prosperity form the subsequent history of a nation.

Carrithers The Buddha, p67

Choosing Pain

Hence from a radically moral standpoint it is by choosing badly, by being greedy and hateful, that we bring upon ourselves the suffering we meet in birth after birth. The ill that we cause ourselves and the ill that we cause others are of a piece, stemming from the same roots. The Noble Truth of the Arising of Suffering could be rephrased thus: ‘inflamed by greed, incensed by hate, confused by delusion, overcome by them, obsessed in mind, a man chooses for his own affliction, for others’ affliction, for the affliction of both, and experiences pain and grief’ (Anguttara Nikāya, Vol. 3, p55).

Carrithers The Buddha, p68

Rebirth Without Self

The moral cause in transmigration is equivalent to the cause of suffering. But this raises a fundamental question: how exactly does this cause work? For a doctrine of a Self or soul it is easy enough. The Self acts, causes consequences to itself, and is reborn again according to its deserts. The basic structure is in its own terms plausible, so the details are not so important. But what if there is no Self?

The answer (as it appears at Dīgha Nikāya, Vol.2, no.15) works backwards from the appearance of a new body and mind, a new psychophysical entity. How did this appear? It appeared through the descent of consciousness into a mother’s womb. On the face of it this is primitive, going back to earlier Indian ideas of an homunculus descending into the womb; and it is speculative, going beyond the Buddha’s brief of attending only to what he could witness himself. But later Buddhist commentators are clear that this descent is metaphorical, as we might say ‘darkness descended on him’ if someone fell unconscious. Moreover this enlivening consciousness is not an independent entity, a disguised Self, but is composed of causes and conditions.

So what in turn were these preceding conditions? One was the act of physical generation, but more important was a previous impulse. Here impulse is to be understood as intention or mental action, bearing a moral quality and informing by that quality the nature of the new psychophysical entity. If the impulse was good the new body and mind will be well endowed and fortunately placed, if not it will be poorly endowed and unfortunate.

And now comes the key question: what is this mysterious impulse? It is in fact nothing other than the final impulse, the dying thought, of the previous mind and body. It is nothing like a Self, but is merely a last energy which leaps the gap from life to life rather like — as a later Buddhist source puts it – a flame leaping from one candle wick to another. Nor is it free of preceding conditions, for it is the product of the dispositions formed by habitual mental actions conducted under the veil of ignorance and desire within the previous life. And thus one can trace the process back — to beginningless time, in fact.

In this account there is no underlying entity, but there is a stream of events which has its own history. This history is borne forward, not by a Self or soul, but by the complex interaction of the causes, conditions and effects summarized under craving and suffering. To understand this interaction is to understand the nature and origins of the human condition.

Carrithers The Buddha, p68-70

I am going to end this collection with a prayer taken from the Saṃyutta Nikāya:

Whatever beings may exist — weak or strong, tall, broad, medium or short, fine-material or gross, seen or unseen, those born and those pressing to be born — may they all without exception be happy in heart!

Let no one deceive anyone else, nor despise anyone anywhere. May no one wish harm to another in anger or ill-will!

Let one’s thoughts of boundless loving-kindness pervade the whole world, above, below, across, without obstruction, without hatred, without enmity!

Important Matters: Lotus Sutra Faith and Practice

Important Matters bookcover
Available on Amazon

From the Introduction

Over several months in the Spring of 2017 I gave a series of lectures on some of the important material available to ministers in the Shutei Hoyo Shiki. Due to the importance of the material I felt it necessary to make it more widely available. Many ministers simply do not have the time to present this material especially given the ongoing nature of teaching basics to new Sangha members. Also, there is so much information that needs to be shared it would be a challenge to anyone even if their sole job was simply to teach. Ministers in the United States are not so blessed since in most instances all the administrative tasks, fund raising, conducting services, as well as provide counseling all usually come on top of holding a job to keep a roof over ones head and food on the table. As a mostly retired minister who mainly hosts an online sangha and who helps Kanjin Shonin with the training of his disciples I have a certain luxury of some freedom to focus on things which I feel are important and make them available to as wide an audience as possible.

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The Lotus Sutra Life and Soul of Buddhism

A Modern Introduction to the Lotus Sutra Giving a Better Understanding of the Buddha’s Teachings

Life and Soul of BuddhismNikkyō Niwano’s book, first published in Japanese in 1969 and in English in 1970, is not a book about the Lotus Sutra in the way Buddhism for Today is. Instead, this is a introduction to basic Buddhist teachings. The flyleaf on the book cover offers this handy outline:

This book

  1. gives you a systematic knowledge of the essentials of the Lotus Sutra;
  2. offers you a right view of life and the world from the standpoint of Mahayana Buddhism, and an ideal way of human life based on the Lotus Sutra;
  3. is an indispensable companion for those who desire to promote mutual respect and cooperation among men of religion for the purpose of world peace.

The contents of the book are divided into three broad categories: The Necessity of Religion, The Origin of Buddhism and The Doctrine of Buddhism.

The Necessity of Religion is further broken down into four topics: Ethics Alone Cannot Save Man, Two Missions of Religion, On Science and Religion and Faith to All Men.

The Origin of Buddhism covers The Unrivaled Great Sage, Lord Śākyamuni; First Rolling of the Law-Wheel; Śākyamuni’s Life Devoted to Preaching the Law; Śākyamuni Passes Away; and Creative and Developing Buddhism.

The Doctrine of Buddhism includes The Four Noble Truths, The Eightfold Path, The Twelve-linked Chain of Dependent Origination; Six Perfections, The Void and The Seal of the Three Laws, The Doctrine of the Reality of All Existence and the Three Thousand Realms in One Mind, The Middle Path and Life View of Buddhism.

The reason for the title of the book is explained by Nikkyō Niwano at the conclusion of the book.

It has been traditionally said that there are the three factors (san-in) in the perfection of the buddha-nature: shō-in, ryō-in and en-in.

Shō-in means the buddha-nature that is originally possessed by all the people. It is the truth that they are united with the great life of the universe in a body. Of course, this is the fundamental factor leading them to enlightenment.

Ryō-in indicates wisdom which enables one to realize his original buddha-nature by knowing the truth and comparing with it. The reason why we must hear the teachings of the Buddha and study the truth lies in this fact. This is because if we do not do so, there is often the fear that our valuable buddha-nature will remain undiscovered.

En-in expresses good deeds which help one as a secondary cause to develop his potential buddha-nature. Good deeds are understood in various meanings and they include the “practices of benefiting oneself,” such as making a right living according to the Buddha’s teachings, sutra-reciting, worshiping, meditation and other religious exercises. Good deeds also include the “practices of benefiting others,” such as showing kindness to every person with whom we come in contact, performing conduct useful for society and leading others to the right law.

By accumulating good deeds in this way, our original buddha-nature will be polished and developed more and more. Therefore, as long as we remain only recognizing the fact “we have the buddha-nature,” it does not light up nor develop a strong energy which make others as well as ourselves be saved and elevated.

After all, when we constantly repeat the practice of the way to Buddhahood, namely, “studying Buddhism,” “practicing it,” and “preaching it,” the buddha-nature of others as well as of ourselves will begin to light up and, turning this world into the Pure Land, will be completed by making the buddha-nature of all people be disclosed.

Boiled down to the utmost limit, Buddhism reaches this truth. We can conclude that Buddhism is the teaching that discovers the buddha-nature possessed by all people, discloses it and polishes it. It is the Lotus Sutra that contains this teaching to perfection. This is the reason why I have entitled this book, The Lotus Sutra: Life and Soul of Buddhism.

On the Opening of the Eyes

Annotated Translation with Glossary of the Kaimoku-sho

OnTheOpeningOfTheEyes-bookcover-web
Available on Amazon

From Ryuei Michael McCormick’s introduction:

The essay On the Opening of the Eyes (Kaimoku-shō) is one of the five major writings of Nichiren Daishonin (1222-1282), the progenitor of those Buddhist schools and movements that follow his teachings about the Lotus Sutra and practice the chanting of that sutra’s “august title” (daimoku) in the form of “Namu Myoho Renge Kyo.” In this writing, he reflects upon the course of his life and the nature of the hardships and persecutions that had beset him. In the course of it, he clarifies his mission and renews his determination to work selflessly, even at the cost of his life, for the sake of Japan and by extension all sentient beings whose liberation is guaranteed by the universal promise of Buddhahood conveyed by the Lotus Sutra.

On September 12, 1271, Nichiren was arrested by the Hei no Saemon-no-jo Yoritsuna (d. 1293), deputy chief of the board of retainers of the Kamakura shogunate. He was taken to the execution grounds on Tatsunokuchi beach. The traditional story is that he was saved from death when a mysterious ball of light flew through the sky, frightening the executioner and the other samurai. A messenger from the regent arrived soon after with orders that Nichiren was to be exiled, not executed. On October 10, 1271, Nichiren was sent into exile on Sado Island. At first, he lived in a small broken-down shrine in a graveyard called Tsukuhara. It was the hope of his enemies that Nichiren would die in the harsh winter of Sado Island without any adequate shelter or provisions.

Many of Nichiren’s followers, like Nisshin and Nichiro had also been arrested and imprisoned. They wondered why they had not received divine protection from such persecution. In order to resolve these doubts Nichiren started writing On the Opening of the Eyes in November of 1271. He finished it in February of 1272, after the successful conclusion of the Tsukuhara Debate. This was a debate arranged by Sado Island’s deputy constable between Nichiren and several hundred monks from other schools of Buddhism on January 16 and 17. Nichiren addressed On the Opening of the Eyes to Shijo Kingo, a samurai in Kamakura who was one of his staunchest followers.

Shockingly, Nichiren wrote that he had been beheaded at Tatsunokuchi and it was his spirit that had come to Sado Island. Such a statement reflects Nichiren’s feelings that in a sense he had given up his life at the execution ground and begun a new life. At the same time, he was aware that he could still literally die in the harsh winter on Sado Island or that he might once again face execution. On the Opening of the Eyes was intended to be a memento in case of his death. In other words, it was Nichiren’s last will and testament, so that he could bestow his most important teachings upon his disciples before it was too late. Throughout the work, Nichiren states that the most important question is whether he really has been acting as the practitioner of the Lotus Sutra; and, if so, why he and his followers have not received the blessings and protection of the buddhas, bodhisattvas and other divine guardians of the Dharma.

In the following passage from his autobiographical work, On Various Distinguished Actions (Shuju onfurtnnai gosho), Nichiren describes the circumstances of writing On the Opening of the Eyes and his purpose for writing it:

After everyone had left [following the Tsukuhara debate] I finally finished writing a thesis entitled On the Opening of the Eyes in two fascicles, which I had been writing since the eleventh month of the previous year. I wrote it thinking that if I was to be beheaded, I should have recorded the miracles in my life. The gist of this writing is as follows:

The safety of Japan depends solely upon Nichiren. For example, a house cannot stand without pillars, and a person would be dead without a spirit. I am the spirit of the Japanese people. Hei no Saemon, however, has cut down the pillar of Japan. The world will be in turmoil; lies will prevail; fighting will begin among members of the Hojo clan; and moreover Japan will be attacked by foreign forces just as I wrote in my Treatise on Spreading Peace Throughout the Country by Establishing the True Dharma (Risshō Ankoku-ron).

Thus I wrote On the Opening of the Eyes and gave it to my disciples and lay followers in Kamakura through Shijo Kingo’s messenger. It seems that some disciples who were still with me thought it was worded too strongly, but nobody could stop me. (WNS5, adapted, p. 36)

Throughout On the Opening of the Eyes Nichiren uses a series of comparisons to show that the teaching of the Lotus Sutra can enable all people to attain buddhahood. These comparisons range from the various non-Buddhist philosophies and religions of China and India to all the schools of Buddhism that had been brought to Japan by the thirteenth century. This writing is therefore a survey of the development of world religions, especially of Buddhism, from the perspective of a highly educated Japanese monk of the thirteenth century whose sole concern was to discern which teaching could best liberate people from suffering and enable them to attain the selfless compassion of buddhahood.

Nichiren also shows that the Lotus Sutra itself predicted that anyone propagating it in the Latter Age of the Dharma would be bound to encounter the kinds of hardships that Nichiren and his disciples had already faced and would continue to face. Nichiren also discerned that of all the teachers in Japan at that time, he was the only one who was directing people to the Lotus Sutra instead of away from it. Having reflected upon these things, Nichiren states his determination in the form of a threefold vow to continue upholding the Lotus Sutra for the sake of Japan, no matter what hardships he might have to face:

… no matter how many great difficulties fall upon me, I will not submit to them until a wise person defeats me by reason. Other difficulties are like dust in the wind. I will never break my vow to become the pillar of Japan, to become the eyes of Japan, and to become a great vessel for Japan.

For the Nichiren Buddhist tradition, this writing is considered Nichiren’s testimony regarding his identity as the foremost practitioner of the Lotus Sutra (Hokekyō-no-gyōja) in the Latter Age of Degeneration (mappō). The Latter Age of Degeneration is the era when the true spirit of Shakyamuni Buddha’s teachings will be forgotten. Nichiren and his East Asian contemporaries believed that this era had begun in the year 1052. However, as the practitioner of the Lotus Sutra, Nichiren believed that he was fulfilling the mission given to Superior Practice Bodhisattva, one of the four leaders of the bodhisattvas appearing from underground in Chapter Fifteen of the Lotus Sutra. These bodhisattvas are given the specific transmission to spread the Wonderful Dharma in the Latter Age by the Eternal Shakyamuni Buddha in Chapter Twenty-one of the Lotus Sutra. By upholding the Lotus Sutra and spreading the practice of the daimoku, Nichiren came to believe that he was, at the very least, the forerunner of Superior Practice Bodhisattva. The mainstream of the Nichiren Buddhist tradition in Japan has long considered Nichiren to be the “appearance” of Superior Practice Bodhisattva” and the exemplar of all those who continue to uphold and practice the Lotus Sutra.


See also Open Your Eyes: A Nichiren Buddhist View of Awakening

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The History and Teachings of Nichiren Buddhism

From Śākyamuni Buddha Through Nichiren Shōnin to the Present

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From Editor’s Introduction:

This collection of essays is the first English translation of Bukkyo No Oshie, Shakuson To Nichiren Shōnin. That book has been used mainly as the source material and study guide for an advanced examination taken by priests in the Nichiren Shū branch of Buddhism. Today, we have an increasing number of Nichiren Shū priests outside of Japan, many of whom do not speak Japanese fluently yet still want to participate in an English version of the exam.

The collection covers the life of Siddhārtha Gautama, also known as Śākyamuni Buddha; the teachings of the Buddha and their development over time; the Lotus Sūtra, the teaching of the Buddha which is the foundation of the practice of Nichiren Shū; the teachings of Tiāntái, a Chinese monk who lived in the 6th century CE and wrote extensively on the structure and ideas of the Lotus Sūtra; the life of Nichiren Shōnin who founded Nichiren Buddhism; the teachings of Nichiren Shōnin, based on the Lotus Sūtra and the teachings of the Buddha and Tiāntái; and finally a history of the various branches of Nichiren Buddhism following the death of Nichiren Shōnin in 1282 CE.

All those who worked on this first edition hope that it will find an audience beyond those ordained in Nichiren Shū, and provide a detailed background of Nichiren Buddhism, both for those who practice and for those with a more academic interest. …

With palms together,

Shinkyo Will Warner
Louisville, Kentucky, U.S.A.
April 2021


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Source Elements of the Lotus Sutra

Buddhist Integration of Religion, Thought and Culture

From Keisho Tsukamoto’s Preface:

The central idea of the Lotus Sutra is integration, that the teaching of three vehicles is an expedient to enable all to reach enlightenment (in the words of the classical commentators, “opening up and merging,” Ch., k’ai-san hsien-i). We may think of the Lotus Sutra as the scripture of a religious movement within Mahayana Buddhism that set out to integrate within Buddhism the religion, thought, and culture of the peoples who lived in northwestern India around the beginning of the common era. This is what is generally called Ekayāna (One Vehicle) thought. This book verifies the historical background, together with the relevant social and cultural factors, that encouraged such religious harmony and fostered establishment of the idea of integration. It approaches those phenomena through not only philology but also historical science, archaeology, art history, paleography, epigraphy, and numismatics.

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