In addition to its meaning as ultimate truth or principle, Nichiren also used the term honzon in its more conventional sense to mean a physical icon forming the focus of practice, in this case, Lotus Sūtra recitation and the chanting of the daimoku. His honzon in this sense had plural forms. During Nichiren’s lifetime, the honzon most commonly used by his followers appears to have been a calligraphic mandala of his own devising, which he referred to variously as the “great mandala” (daimandara) or the “revered object of worship” (gohonzon). On this mandala the daimoku is written vertically as a central inscription, flanked by the names of Śākyamuni, Many Jewels, and the other personages who were present at the assembly in open space above Eagle Peak where the core of the origin teaching of the Lotus Sūtra was expounded. (Page 274)
Original Enlightenment and the Transformation of Medieval Japanese BuddhismQuotes
Experiencing All Minds and All Dharmas
Contemplating mind by going through dharmas (Lei Li-fa Wei-kuan)
Sūtra that is explained by going through dharmas can be approached by contemplating mind. How is this mind contemplation accomplished? This is to identify two opposite aspects as one identical entity, which is of no-distinction of neither this nor that. To be specific, Chih-i points out that if a Mahāyānist contemplates his mind, he contemplates evil mind as being non-evil mind. This means that evil is identical to good and is also neither evil nor good. He contemplates wholesome mind as being non-wholesome mind. This means that non-wholesome is identified with evil and is also neither wholesome nor evil. He contemplates one mind being identical to three minds (i.e., Emptiness, the Provisional Existence, and the Middle Way). With these three kinds of mind that embrace all dharmas, he experiences all minds and all dharmas. In other words, all dharmas are contained in one mind, and mind reflects the true reality that consists of three aspects (Emptiness, the Provisionality, and the Middle Way). One and three is identical to each other, given that three aspects describe one true reality, and one reality consists of three aspects. Such a way of contemplating mind is the foundation for all words, principle and practices. By contemplating mind, each of the meanings sūtra contains can all be embraced by the mind. (Vol. 2, Page 399)
The Object of Worship
Nichiren uses the term “object of worship” or honzon to mean not only a physical icon used for ritual, contemplative, or devotional purposes— the common meaning of the word in his time—but also the principle or reality which that object is said to embody. His various writings explain the object of worship in this latter sense from two perspectives. From one view, it is the original Buddha. For example:
[The people of] Japan as well as all of Jambudvīpa should as one take Śākyamuni, master of teachings, of the origin teaching as their object of worship – that is to say, Śākyamuni and Many-Jewels within the jeweled stūpa along with all the other Buddhas, flanked by Superior Conduct and the others of the four bodhisattvas.
In other writings, the object of worship is said to be the Lotus Sūtra, or Myōhō-renge-kyō, itself:
Question: What should ordinary worldlings in the evil days of the last age take as their object of worship?
Answer: They should make the daimoku of the Lotus Sūtra their object of worship. …
Question: . . . Why do you not take Śākyamuni as the object of worship, but instead, the daimoku of the Lotus Sūtra?
Answer: … This is not my interpretation. Lord Śākyamuni and T’ient’ai [Chih-i] both established the Lotus Sūtra as the object of worship…. The reason is that the Lotus Sūtra is the father and mother of Śākyamuni and the eye of all Buddhas. Śākyamuni, Dainichi, and the Buddhas of the ten directions were all born of the Lotus Sūtra. Therefore I now take as object of worship that which gives birth [to the Buddhas.]
These two views at first seem contradictory. However, if “Säkyamuni” in the passage first cited is understood to be the eternal Buddha, the apparent contradiction dissolves. The eternal Säkyamuni and the Dharma (i.e., the daimoku of the Lotus Sütra) are two aspects of an identity; the “three thousand worlds in one thought-moment as actuality” for Nichiren describes both the insigh t of the original Buddha and the truth by which that Buddha is awakened.
Contemplating ‘Wholesome Teaching’
Chih-i illustrates the five meanings of sūtra (in the view concerning the word sūtra as translatable) with reference to the mind contemplation. …
In terms of the mind that is related to the meaning “wholesome teaching”, this means that mind can be taken as the teaching of wholesome words. Mind can also be taken as the teaching of wholesome practice, and wholesome principle. Thus, mind can be extended to contain the meaning track, constancy, and facts.
- In terms of the mind as track, Chih-i explicates that if there is no contemplation, there is no rule to follow. Because of correct contemplation, mind is in charge. Because of the mind that is correctly in charge, the intention in the mind is also correct, so are practice and principle. If the mind that is in charge tallies with the principle, the intention also tallies with the principle. Therefore, mind can be regarded as track.
- In terms of the mind as constancy, Chih-i explains that the nature of mind is constantly in concentration, which is like empty space. Such empty space cannot be ruined. Evil consciousness cannot ruin wholesome consciousness, deviant deeds cannot hinder correct deeds, and deviant principle cannot break correct principle. Therefore, mind is regarded as constancy.
- In terms of the mind as facts, Chih-i explains that everything directing at the mind is taken as contemplation. The accomplishment of the contemplation of wisdom is not in contradistinction to the facts. This is like the fire that aids firewood: the facts and principle are not apart. Written language is contained in nonwritten language. One does not abandon written language in order to contemplate one’s mind. (Vol. 2, Page 398-399)
Right Livelihood
Right livelihood is more meaningful if we understand that it is not limited to social and moral conventions but includes the customs and patterns of our individual lives: making good use of the hours between rising and retiring, working well, maintaining good health. Such a way of life requires rational behavior. Care must be taken to get the right amounts of sleep and exercise and to eat wisely. Though our age, sex, constitution, environment, and occupation must all be taken into consideration, an optimum way of life exists for each of us. If we pursue this life steadily over the years, it will exert good influences on our economic and physical well-being, our progress in academic studies and religious practice, and even our ultimate success or failure in life. People who neglect to live in the way best suited to them bring ruin on their own heads. The Buddhist precepts set forth detailed prescriptions for the way monks are expected to live. It should be a major concern of everyone to correct bad habits and live in the regular and careful pattern that is best for him or her.
Basic Buddhist Concepts
‘Object of Worship of the Origin Teaching’
Whether imagined as Dharma or as Buddha, Nichiren’s “object of worship of the origin teaching” is perfectly inclusive. As Dharma, its all-encompassing nature has already been discussed: Myōhō-Renge-Kyō contains all teachings, all phenomena, all merits. As Buddha, it is no less embracing:
Zentoku Buddha in the eastern quarter, Dainichi in the center, the [other] Buddhas of the ten directions, the seven Buddhas of the past, the Buddhas of the three time periods, Superior Conduct and the other bodhisattvas, Mañjuśrī and Śāriputra, the great heavenly King Brahma, King Māra of the sixth heaven, King Indra, the sun god, the moon god, the gods of the stars, the seven stars of the Big Dipper, the twenty-eight constellations, the five stars, the seven stars, the eighty-four thousand countless stars, the asura kings, the kami of heaven, the kami of earth, the mountain kami, the kami of the seas, the kami of the clans, the kami of the villages, the persons who rule the various lands in all worlds— which of them is not the Lord Śākyamuni? Tenshō Daijin and Hachiman Daibosatsu also have Śākyamuni, master of teachings, as their original ground (honji). Śākyamuni is like the single moon in the sky, while the various Buddhas and bodhisattvas are like its reflections in myriad bodies of water. One who makes an image of Śākyamuni [thereby] makes [images of] all Buddhas of the ten directions.
This passage appears to draw on the Lotus Sutra’s representation of all Buddhas as emanations of Śākyamuni, as well as on Mikkyō concepts of an all-pervading Dharma-body Buddha. One notes not only that all Buddhas, bodhisattvas, and Buddhist tutelary deities emanate from Śākyamuni, but that the Japanese kami all have Śākyamuni as their original ground. This reflects Nichiren’s distinctive, Lotus-centered honji-suijaku thought, in which all kami are seen as the local manifestations of Śākyamuni. (Page 272-273)
Original Enlightenment and the Transformation of Medieval Japanese BuddhismWeaving the Warp and Weft of the Mind
Chih-i illustrates the five meanings of sūtra (in the view concerning the word sūtra as translatable) with reference to the mind contemplation. …
In terms of the mind as warp and weft that is related to words, Chih-i views the realization as warp, and contemplation weft. This weaves and forms words and speeches. In terms of mind as warp that is related to practice, Chih-i states that the mind that contains the practice of wisdom is taken as warp, and the mind that contains the practice of eliminating defilement as weft. This weaves and forms all practices. In terms of mind as warp that is related to principle, Chih-i holds that the mind, which is vertically in accordance with the principle, is taken as warp, and the mind, which is horizontally in accordance with the principle, as weft. This weaves and forms the doctrine as principle. (Vol. 2, Page 398)
The Profound Meaning of the Lotus Sutra: Tien-tai Philosophy of BuddhismSimultaneous Cause and Effect
From the point of view of the Original Buddha, the nine realms are swallowed in the Buddha’s great life. We just do not notice it. Renge (Lotus Flower) of Myoho Renge Kyo also shows that cause and effect exists simultaneously as the Lotus Flower contains the seed or potential of the Lotus itself.
Buddha Seed: Understanding the OdaimokuThe True Aspect of Reality
The true aspect of reality, the “three thousand realms in a single thought-moment,” is both immanent and bestowed by a transcendent Buddha. As the ontological basis of Buddhahood, it is timeless and originally inherent. As the seed of Buddhahood embodied in the daimoku of the origin teaching, its revelation is dependent upon the particular historical moment that is the beginning of the Final Dharma age. In the moment that it is taught, upheld, or “embraced,” the daimoku, as the “three thousand realms in a single thought-moment in actuality,” embodies the intersection of the timeless realm of original enlightenment with temporal, concrete particulars. (Page 272)
Original Enlightenment and the Transformation of Medieval Japanese BuddhismFive Meanings of Sūtra
Chih-i illustrates the five meanings of sūtra (in the view concerning the word sūtra as translatable) with reference to the mind contemplation. Each of these five meanings is also scrutinized by Chih-i in terms of words, practice and principle. This is because all speeches and words are caused by mental function; all practices are caused by the mind of thinking; and all doctrines and principles are derived from the mind of wisdom. (Vol. 2, Page 398)
The Profound Meaning of the Lotus Sutra: Tien-tai Philosophy of Buddhism