This book makes an initial investigation into T’ien-t’ai Chih-i’s masterpiece The Profound Meaning of the Lotus Sutra (Hsuan-i) in an endeavor to unravel his systematic approach to elaborating Buddhism and his Buddhist philosophy in religious salvation. This book is divided into two volumes. Volume one concentrates on the uniqueness of the Hsuan-i and Chih-i’s achievements in the Hsuan-i. As the embodiment of Chin-i’s own philosophy, the coherent and integrated nature of his text fully displays his perfect and harmonizing philosophy. Closely related to the first volume is the second volume of this book. In order to make the assessment of Chih-i’s system, thoughts and achievements comprehensible in the context of the Hsuan-i, volume two launches an unprecedented exploration of this gigantic text Hsuan-i, giving a delineation of the whole work by outlining, explaining and analyzing its complicated structure, its rich content, and its sophisticated theories. The textual study of this book brings into light a new perspective of understanding the depth of Chih-i’s philosophy, and contributes to the field of study of T’ien-t’ai Buddhism.
In the eighteen chapters of this book, I give an account of basic Buddhism, centered on the life of Śākyamuni, the historical Buddha, and the primitive teachings of his time. The book is not an ordered, doctrinal presentation but a blend of what I have to say about the teachings and of material concerning the life of Śākyamuni taken from the oldest and most reliable sources. Though I did not intend to write a detailed biography, I have made use of the historical evidence considered most correct.
The oldest extant Buddhist classics – the Agama sutras and the Vinaya-pitaka – were not written as biographies of Śākyamuni and contain only a fragmentary exposition of his words, actions, teachings, and discussion. These works, which cover a period of more than forty years, deal less with the life of Śākyamuni than with correct revelations of his teachings and, although not compiled with the intention of producing scholarly, historically factual records, contain fairly detailed accounts of the first two or three years of activity after Śākyamuni attained enlightenment and of the events of the period of about a year surrounding his entrance into nirvana.
The writing of biographies of Śākyamuni did not begin until several centuries after his death. There are about ten kinds of such biographies, all of which show him as a superhuman being for whom nothing was impossible. They reveal his greatness but fail to give a picture of his true humanity and go too far in the effort to create a powerful impression.
Attempts on the part of later writers to make Śākyamuni seem supernatural led Western scholars to assume that he had never existed as an actual human being but was a fiction invented on the basis of ancient Indian sun myths. In order to obtain an impression of Śākyamuni as a living human being and to understand his true greatness, it is essential to rely on the unembellished accounts found in the oldest historical sources. Though fragmentary and incomplete, this material gives a clearer, more vital picture than accounts compiled in later periods.
A true picture of Śākyamuni and the religion he founded is of maximum importance today for the following reasons. Śākyamuni is ranked as one of the four great sages of the world, together with Socrates, Jesus Christ, and Confucius. Buddhism itself ranks with Islam and Christianity as one of the world’s three great religions. People of learning and culture in both the East and the West who attempt to interpret the issue impartially agree that, of the four great sages, Śākyamuni had the most harmonious and outstanding personality. Furthermore, cultural leaders throughout the world insist that, in terms of rationality and of inspiring peace and a spirit of generosity, either Buddhism or something similar to it is the ideal kind of religion for the future of all mankind.
“Gotama Buddha: A Biography Based on the Most Reliable Texts” by Hajime Nakamura is sold by the Nichiren Buddhist International Center under the heading “General Buddhism.”
If the point of the book wasn’t clear in the subhead – A Biography Based on the Most Reliable Texts – the author makes his intent in writing this book explicit when he opens his Preface with:
“My central concern in this volume is to elucidate how Gotama Buddha, or Sakyamuni, the historical figure revered as the teacher of humankind, lived his life and taught his doctrine.”
Having read this book, I’m at a loss to understand why the official Nichiren Shu organization tasked with the promotion of Nichiren Buddhism in the English-speaking world would find this book appropriate.
Keeping in mind that all Nichiren Buddhists view the Lotus Sūtra as Śākyamuni’s great vehicle capable of carrying everyone to the other shore, why does a Nichiren organization promote a book that has this to say of Mahāyāna Buddhists:
“In one sense Buddhism is a ‘founded religion,’ and in another sense it is not. Mahāyāna Buddhists rely on the one who teaches the Dharma, whether it be the bodhisattva Maitreya, Buddha Amitābha, or some other figure. They do not rely on Śākyamuni the individual. It was on this philosophical foundation that Mahāyāna Buddhism was able to declare its orthodoxy as the Buddha’s teaching.”
Page 261
The Lotus Sūtra does not rely on Śākyamuni, the individual?
There were a few tidbits in “Gotama Buddha: A Biography Based on the Most Reliable Texts” that I felt merited keeping.
The Mahābodhi Society built a large modern temple at Sārnāth, called the Mūlagandha-kutī Vihāra, in 1931. Just coincidentally that’s the same year five families in Sacramento founded their Nichiren Church. In addition, a Japanese artist, Kōsetsu Nousu, was invited to paint the murals depicting the life of the Buddha. This task required four years.
This is the description of the interior of the temple:
The central part of the temple enshrines relics discovered in Taxila. The innermost altar contains a replica of the fifth-century statue of the seated Buddha delivering his first discourse discovered in Sārnāth. (The original is in the Archaeological Museum in Sārnāth.) It is surrounded by banners and offerings of flowers and candles. There are also relics from Mirpur Khas and Nāgārjunakovda. Placed below the pedestal of the statue to the left is a long, narrow plaque inscribed with the words “Homage to the Lotus Sutra.”
Page 268
Namu Myoho Renge Kyo, indeed.
Also of interest was this quote:
[The naga king Muchalinda sheltered the Buddha from rain for seven days while he was deep in meditation. When the storm had passed the naga] appeared in the form of a youth, venerating the Blessed One with the palms of his hands together and standing before him. Then the Blessed One, understanding the meaning of it, recited the following verse of uplift: “His solitude is happy, he who is content, who has heard the teachings, who has seen the Truth. Happy is freedom from malice toward others and self-restraint toward all living beings. Happy it is to be rid of all creed toward the world and to transcend all desires. The greatest happiness is control of the pride that comes of the thought ‘I am!’ ”
Page 222
Two points of interest. First is the “verse to uplift” itself. Reading these are what make such books interesting. The second point is the idea of a naga as a deity in the form of a cobra, with a great hood that shielded the Buddha from the rain. The Sanskrit means “serpent” but, as I’ve read before, the Chinese, not knowing what to make of this idea, transformed the naga into dragons. Of course, that gets picked up Japan. Nichiren, in discussing the Dragon King’s Daughter, says, “The Buddha helped a small snake, who was actually a daughter of the dragon king, attain Buddhahood with her present body.” (Sennichi-ama Gozen Gohenji, A Reply to My Lady Nun Sennici, Writings of Nichiren Shōnin, Faith and Practice, Volume 4, Pages 146-147)
Finally is the discussion of Śākyamuni’s visit home and his response when his father, the king, chides him for embarrassing his family by begging:
“Your lineage, O King, is the lineage of kings, but ours is that of the buddhas, extending from Dīpaṃkara and Koṇḍan͂n͂a down to Kassapa. These, and thousands of other buddhas, have begged for alms and lived on their alms alone.” And standing in the middle of the road, he recited this verse:
“Rouse yourself! Be not idle! Follow the Good Way! One who acts correctly rests in ease In this world and the next.”
When Gotama had finished reciting that verse, the king attained the first stage of the sage. He attained the second stage on hearing this verse:
“Follow the Good Way! Do not that which is evil! One who acts correctly rests in ease In this world and the next.”
From the Forward
It has been a wish of mine to publish these wonderful teachings of our lineage of Nichiren Shu Buddhism for a long time, in order to disseminate their wisdom throughout the world. They are very special to me, because they are from the many newsletters that I collected during my Buddhist education at the Toronto Nichiren Buddhist Temple under my teacher Kanto Tsukamoto Shonin, who was the head priest of that Temple for over 10 years. I carried this collection of newsletters with me when I moved from Buffalo to Seattle, waiting for the right opportunity and support to bring this project to fruition. So indeed, this is a happy event.
Tsukamoto Shonin’s teachings are wonderful, because he reveals to us a very simple but profound insight into our daily lives, through many stories and allegories. Through each story he shares his very personal and emotional experience of life, with an awareness which has allowed people, despite cultural and language differences, to relate with the Lotus Sutra and Nichiren Buddhism. Tsukamoto Shonin became a Kaikyoshi early in Nichiren Shu’s activities outside Japan, in order spread the teachings of Nichiren Shu Buddhism across the ocean to English speaking people. This was at a very important time in our propagation efforts, and began the movement towards establishing Nichiren Shu Buddhism outside of Japanese ethnic communities.
One of the most important and widely practiced forms of Japanese Buddhism, Nichiren Shu is also one of the least known outside of Japan. The few books available in the West are either college-level texts or direct translations of works that assume some prior knowledge of this uniquely Japanese school of Buddhism.
Awakening to the Lotus finally explains Nichiren Shu in terms that everyone from the most basic beginner to those with previous experience of Nichiren Buddhist schools can understand. Examining the foundation, the teaching, the practice, and the beliefs of Nichiren Shu, this book can serve both as a handbook for those just beginning to practice Buddhism and as an information resource for those who simply want to learn more about this fascinating school.
Beginning with the basics of general Buddhism, Awakening to the Lotus quickly focuses in on the specific doctrines and teachings of Nichiren Shu. Ceremonies, special events, personal practice, the Lotus Sutra, and the teachings of the founder of the school, Nichiren Shonin, are all covered fully in easy to understand language.
Nichiren Buddhism is one of the most outstanding religions in Japan. It is a collective name for all the Daimoku-chanting denominations: Nichiren Shu, Nichiren Shoshu, Nichiren Honshu, Kempon Hokke Shu, Hokke Shu Jimmon Ryu, Hokke Shu Hommon Ryu, Hokke Shu Shimmon Ryu, Hommon Hokke Shu, Hommon Butsuryu Shu, Nichiren Shu Fujufuse Ha, Fujufuse Nichiren Komon Shu, and many new religions whose names end with “Kai”. Although all these organizations are independent of each other administratively, they are one in that they center around the personality of the founder Nichiren (1222-1282).
Born as son of a petty officer of a manor in the Province of Awa (Chiba-ken), Nichiren studied at the Hieizan Buddhist Institute under the patronage of the owner of the manor. He was a good writer. He had a vast knowledge of the history of Japan, China, and the neighboring countries including Western Turkistan. He contributed to the study of the history of Japan by recording several events which were not described in any documents other than Nichiren’s writings. He was persecuted oftentimes because he bitterly criticized the chanting of the Nembutsu. But he was loved and respected by commoners. Within a few years after the proclamation of his new faith, he collected votaries numerous enough to make the Government careful of his faithful followers, who were misconstrued as dissidents to the Government.
Nichiren attempted to restore the dignity of Sakyamuni Buddha, who was almost forgotten under the popularity of other Buddhas and Bodhisattvas such as Amida, Dainichi, Yakushi, Kannon, and so forth. According to the Lotus Sutra, Shakamuni is the Original Buddha, all the other Buddhas being his emanations. Shakamuni also is the Eternal Buddha, who is still now expounding the Dharma to save us.
I have had many chances to make contact with my friends overseas. They ask me many questions. Some of the questions are not asked in Japan because we take the matters just for granted. Thanks to the questioners abroad, I could re-study many things to prepare for my answers. The Lotus Sutra begins with the question asked by Maitreya Bodhisattva. There are many Maitreyas in the world. We must listen to them, understand what they want to know, and study the points in the light of the Lotus Sutra and the Gosho of Nichiren.
Here I have collected some questions and answers on Nichiren Buddhism from the letters exchanged between various persons abroad and myself. I shall be very glad if this collection will be able to conduce to the right understanding of Nichiren Buddhism.
Senchu Murano
Kamakura, Japan
1998
Questioners (Alphabetical order)
Simon Continente, Faithful Follower of Nichiren Shonin in England.
Stephanie Maltz, Faithful Follower of Nichiren Shonin in the U.S.
Daniel B. Montgomery, Author of Fire in the Lotus: The Dynamic Buddhism of Nichiren (London, 1991 ).
Senkei K. Pieters, Nichiren Buddhist Temple Hokkeji, Moorslede, Belgium.
Only portions of the book will be posted here. A PDF copy of the entire book can be downloaded here
The steps along the path in this book are loosely based on the principles I extracted from The Twelve Steps of Alcoholics Anonymous. I started my recovery journey in the rooms of AA. The primary difference between the twelve steps as presented in this book and the official twelve steps of Alcoholics Anonymous is that there is no mention of a god of any understanding in the steps along the path presented in this book. I never believed in an external god of any description and this was problematic for me in making sense of the steps. I hear from many others in recovery that the issue of the word “god” in the twelve-step programs is a problem for them too. For some, this problem keeps them away from recovery programs. It is my hope that this book will be of help to those addicts who want the principles of recovery without committing to a god.
I met several teachers/mentors along the way. I studied with Marshall Rosenberg and learned the gentleness and wisdom of Nonviolent Communication. I studied with Dr. Deepak Chopra and became a certified meditation teacher with The Chopra Center. I blossomed in the garden of the Lotus Sutra, studying and practicing with my Buddhist minister, my sensei Reverend Kanjin Cederman. It is in the beautiful stories, parables, and teachings of Nichiren Shu Buddhism that I find the fullness of life. It is my hope that by sharing my path, you may also find a passage out of addiction and into joyfulness.
The most complete collection of Buddhist scriptures, the Taisho Edition, consists of 3,497 works. Among them, 1,487 are called sutras, and consist of sermons preached by the Buddha. Among these more than a thousand sutras, the Lotus Sutra, or Sutra of the Lotus Flower of the Wonderful Law, is the most popular and best known. When Buddhism was introduced into Japan in the mid-sixth century, Prince Shotoku lectured on this sutra and wrote a book on it called Hokke Gisho (A Commentaty on the Lotus Sutra). About two hundred years later, in the early Heian Period (794-1185), Saicho, who is also known as Great Master Dengyo, established a Buddhist school on Mt. Hiei, whence he propagated the Lotus teachings throughout the country. His school, the Tendai (“Heavenly Terrace”), was for many centuries the most influ ential in the country. …
Nichiren, who also studied the Lotus Sutra there, founded his sect on doctrines resting squarely on faith in the Lotus Sutra. He devoted his whole life to advocating it and putting its teachings into practice. While other Buddhist sects today read it as a supplemental scripture, the Nichiren lineage considers the Lotus Sutra to be its basic text.
This book is an English translation of Shinjo Suguro’s Kokekyo Kogi, vols. 1 & 2, published in Japanese in 1993. This translation was done by Daniel B. Montgomery and the Nichiren Buddhist International Center and published in 1998.
In depth study of Parable of the Magic City one of the 7 major parables in the Lotus Sutra. The parable is about the spiritual journey to attain enlightenment overcoming numerous obstacles along the path. Finding temporary relief along the way in order to continue the journey.
A few words only are necessary in order to introduce this essay to the public.
Captain J. M. James, of Shinagawa, is an English gentleman who has lived in Japan for more than twenty years. He is a professional man, and the consistent way in which he has always devoted his skill and genius to the interest of both Government and people has made him universally beloved. No sooner did he arrive among us than he was struck with astonishment at the great predominance of Buddhism in the country, and this led him to enter upon a systematic study of Buddhist doctrines. His researches resulted in the discovery that Religious Truth is contained only in the religion of Buddha, especially as set forth in a sacred book of ours called ‘The Lotus,’ and that the teachings of this book are best exemplified in the doctrines and practices of the Nichiren school of thought. Thenceforward he directed his exclusive attention to the Nichiren form of Buddhism, and frequently visited our late lamented prelate, the Most Learned and Virtuous Archbishop Nissatsu Arai, at the temple of Ikegami, in order to receive his instructions. His knowlege thus increasing, his faith in what he learned kept pace with it. This faith, on his part, was doubtless due in a measure to the unfolding of his predestined nature; but must also be attributed to the high intellectual power he exercised in testing and observing truths.
[From the Doctrine of Nichiren book] This is a very good portrait of our Founder. It is copied from one preserved in the Temple of Minobu, which contains the sepulchre of Nichiren and stands at the head of all temples of the Sect. When Nichiren was still alive, Sanenaga Hakii, one of his most eminent adherents, employed a painter to sketch his portrait. It is this which is now preserved in the Temple of Minobu.Some time ago Captain James made me acquainted with a friend of his, Mr. Frederic H. Balfour, who had made a special study of the philosophico-religious systems of China. This gentleman, at my request, undertook to write out in its present form the essay now given to the world, which is from the pen of the late Archbishop of Ikegami above referred-to. This was most excellent and meritorious on the part of Mr. Balfour, who has thereby rendered a great service to our Sect. Never before have the doctrines of Japanese Buddhism been published by any European author in such detail. My warm acknowledgments are also due to Mr. K. Tatsumi, Professor of Sociology in the Nobles’ School, for his invaluable assistance in Englishing the original text. It is now printed for the advantage of all who are interested in the subject, and will be sent far and wide over the face of the globe. The doctrines it sets forth should not be confined to our own country; they are intended for the enlightenment of all living beings wherever such may be — in all times and ages, all spheres and realms of life. It is for this reason that the whole world is now given an opportunity of hearing and embracing the Truth.
Kobayashi Nitto,
College of the Nichiren Sect,
Abbot. Takanawa, Tokyo.
From the author’s Preface
From the Overview
![[From the Doctrine of Nichiren book] This is a very good portrait of our Founder. It is copied from one preserved in the Temple of Minobu, which contains the sepulchre of Nichiren and stands at the head of all temples of the Sect. When Nichiren was still alive, Sanenaga Hakii, one of his most eminent adherents, employed a painter to sketch his portrait. It is this which is now preserved in the Temple of Minobu.](https://www.500yojanas.org/wp-content/uploads/2016/07/The_Doctrine_of_Nichiren_portrait.jpg)