During the Sado exile, together with his reinterpretation of the five characters myōhō renge kyō as the teaching conferred by the original Buddha, a shift becomes evident in Nichiren’s understanding of the daimoku. No longer would he speak of it as a practice accommodated to ignorant persons. Rather, in his writings of this period, it becomes the vehicle of direct access to the Buddha’s enlightenment. It was also on Sado that Nichiren inscribed for the first time the calligraphic mandala or daimandara he devised, depicting the assembly of Eagle Peak, which served as an object of worship.
Quotes
Three Lotus Flower Analogies
Considering that the Lotus Sūtra expresses the Ten Suchnesses as the characteristics of the Ultimate Truth, and that the Lotus Sūtra consists of the door of the Traces and the door of the Origin, Chih-i argues that the image of the lotus should be able to analogize all of these meanings. Chih-i enumerates three analogies with the lotus flower for the door of the Traces and for the door of the Origin respectively. …
The first analogy elucidates the beginning stage of the Buddha’s teaching career, which can be characterized by ignorance of beings, with which sentient beings are unable to conceive the Ultimate Truth (even though the Ultimate is contained in the Relative). Chih-i describes that when the flower grows, the seed has to be followed. The flower blooms for the formation of the seed, but the seed is not visible. This analogizes that the exposition of the Relative Truth is underlined by the Ultimate Truth, and the Buddha’s intention is for the revelation of the Ultimate Truth, but no one is yet capable of knowing such ultimate purpose at this stage, just like the seed is unknown at the moment when the flower just blooms.
The second analogy describes the final stage of the Buddha’s teaching career, which can be characterized by opening the Relative and revealing the Ultimate, whereby the Relative is made known as an indispensable expedient means for the Ultimate to be recognized. Chih-i depicts that only if the flower blooms, can the seedpod be displayed. Besides, the formation of the seedpod relies on the flower. This analogizes that the present opening of the Relative Truth and the revelation of the Ultimate Truth depends on the use of Relative Truth as expedient means, just like the seedpod depends on the flower to be nurtured and displayed.
The third analogy describes the result of the final teaching of the Buddha, which can be characterized by abandoning the Relative when the Ultimate of the One Buddha-vehicle is revealed, for the latter can lead beings to attain the Ultimate Truth of Buddhahood. Chih-i notes that when the flower falls, the seed is formed. This analogizes the abolishment of the Three Vehicles and the revelation of the One Buddha-vehicle. There is only one single Buddha-vehicle that arrives directly at the bodhimaṇḍa. Seeing that the bodhisattvas are involved in deliberate action of saving beings, they have not yet attained insight into the Ultimate Truth, and this is like the blooming of flower. In view of the non-action of all the Buddhas, the Buddhas’ insight concerns the Ultimate Truth, and this is like when the flower falls, the seed is formed. (Vol. 2, Page 384-385)
The Profound Meaning of the Lotus Sutra: Tien-tai Philosophy of BuddhismRight Action
Right action is refraining from killing, stealing, and immoral sexual activity. In positive terms, it means the compassionate protection of all living beings, giving to the poor, and correct sexual behavior. Both right speech and right action are consequences of right thought.
Basic Buddhist Concepts
Nichiren as Bodhisattva Superior Conduct
During the Sado period, Nichiren articulated his own teaching, distinct from the Tendai of his day. In this regard, his increasing self-identification with the work of Bodhisattva Superior Conduct is significant for several reasons. According to the Lotus Sūtra, Superior Conduct and the other bodhisattvas who sprang up from the earth are the Buddha’s “original disciples” (honge); that is, they are followers not of the historical Śākyamuni who attained enlightenment under the bodhi tree, but of the original Buddha, enlightened since the inconceivably remote past. In identifying his efforts with those of Bodhisattva Superior Conduct, Nichiren was claiming a direct connection to the original Buddha. In later years, he would state this explicitly: “Hidden in the fleshly heart within his breast, Nichiren maintains the secret Dharma of the sole great matter transferred from Śākyamuni, master of teachings, at Eagle Peak.” This claim was probably related to the idea that “the assembly on Sacred [Eagle] Peak is solemnly [present] and has not yet dispersed,” which occurs repeatedly in medieval Tendai texts. (Page 259-260)
Original Enlightenment and the Transformation of Medieval Japanese BuddhismLotus Flower Metaphor
The lotus flower is defined by Chih-i as a metaphor to exemplify the subtle dharma that consists of the Relative and Ultimate Truths, for the Relative and Ultimate are difficult to be perceived without relying on metaphor. Another explanation made by Chih-i is that the lotus flower is the symbol of the Dharma-door; or rather, it is the subtle dharma. Chih-i explains that since the lotus in terms of the dharma is hard for sentient beings middle and lower faculties to grasp, it is necessary to depict the image of the lotus as an analogy. Chih-i says that the Buddha’s proclamation of the Lotus Sūtra for three weeks is for all sentient beings (e.g. beings with higher, middle and lower faculties). To be specific, the lotus, as a name for the dharma, is expounded for the beings with higher faculties, and the lotus, as an allegorical name, is for the beings with middle and lower faculties. (Vol. 2, Page 382)
The Profound Meaning of the Lotus Sutra: Tien-tai Philosophy of BuddhismA Heavenly Maiden Kalpa
A kalpa is a time period which can be defined most clearly through metaphor. Suppose there is a huge rock extending 100 miles on every side. Every 100 years a heavenly maiden comes down to the earth, rubs the rock once with the soft sleeve of her dress, then flies back to heaven. Another hundred years later, she does the same and repeats this journey every one hundred years until the rock disappears. The length of time necessary to cause the rock to disappear is a kalpa. It is extremely long period of time. In pre-Lotus Sutra teachings, one could attain Buddhahood by means of “Ryakkō-shugyō,” practice for many kalpas.
Buddha Seed: Understanding the OdaimokuVictory Over Doubts
Nichiren’s most eloquent statement of his victory over doubts appears in the Kaimoku shō (Opening of the eyes), completed during the first winter on Sado as a last testament to his followers in the event of his death. Together with the Kanjin honzon shō (The contemplation of the mind and the object of worship), it is considered one of his two most important writings: In it he explores various reasons why he, as the gyōja or votary of the Lotus Sūtra, meets with evils: because of his own past slanders; because such obstacles must be met in order to prove the truth of the sūtra’s words; because the protective kami have abandoned a country given over to slander of the True Dharma; and so forth. But the final point at which he arrives is a conviction that seeks no explanation for adversity and no guarantee of protection, a simple resolve to carry on with his mission, whatever may happen: “Let Heaven forsake me. Let ordeals confront me. I will not begrudge bodily life. … No matter what trials we may encounter, so long as we do not have a mind of doubt, I and my disciples will naturally achieve the Buddha realm.” (Page 259)
Original Enlightenment and the Transformation of Medieval Japanese BuddhismContemplating the mind
In this last part of elaborating the subtlety of the Origin, Chih-i discusses it from the perspective of contemplating mind. Mind contemplation is his endeavor to show a practical way of attaining the Ultimate Truth (e.g. subtlety of the Origin). This is based on the idea that the Buddha and living beings are not different. Both the Buddha and living beings possess the Buddha-nature as suchness, and therefore, all living beings are able to emulate the Buddha, from which their Buddha-nature can be revealed and Buddhahood can be attained. Chih-i argues that since contemplating mind is the means that enables the Buddha to attain Buddhahood, all living beings are also able to attain Buddhahood by the same means. Despite the Origin being long and far, by means of contemplating mind, the subtlety of the Origin can be penetrated, as it is not apart from one’s mind. Likewise, although the function of the Traces is vast and great, and cannot be expressed and explained, given the fact that every being’s Buddha-nature is the same as that of the Buddha, great benefit can be generated by means of contemplating mind. (Vol. 2, Page 331)
The Profound Meaning of the Lotus Sutra: Tien-tai Philosophy of BuddhismStriving to Do Good
“My country is the world, and my religion is to do good.” – Thomas Paine
It is not enough to do no harm; we should seek to do good. Sometimes it can be discouraging to carry this out, especially if we look around and see examples of those who seek only to serve themselves. It is almost as if everyone is out to better only themselves and could care less about others and how they fare. In Buddhism though, we learn that we should always strive to do good, not only for ourselves but for others as well. Considering not only if we will benefit personally from some act, we try to look into how it will benefit others.
Lotus Path: Practicing the Lotus Sutra Volume 1Tatsunokuchi
On 9/12/1271, Nichiren was arrested by Hei (Taira) no Yoritsuna (Hei no Saemon-no-jō, d. 1294), deputy chief of the samurai-dokoro, the board of retainers for the Hōjō, and sentenced to exile on the remote island of Sado in the Japan Sea. He was remanded to the custody of Honma Shigetsura, deputy governor of the island. His arrest was probably part of a larger bakufu move to subdue unruly elements in mobilizing their defenses against the Mongols. Nichiren himself wrote that, while he was formally sentenced to exile, Yoritsuna’s real intent was to have him beheaded that night, and he was taken to the execution grounds at Tatsunokuchi, but for some reason his life was spared. Later hagiographies, which elaborate on the drama of Nichiren’s arrest and near-beheading, say he was saved when a dazzling object streaked across the night sky, terrifying his executioners. Nichiren himself clearly felt that in some sense he had undergone a death and transformation: “On the twelfth night of the ninth month of last year, between the hours of the Rat and the Ox [11:00 pm to 3 am] the man called Nichiren was beheaded. This is his spirit (konpaku) that has come to the province of Sado and, in the second month of the following year, is writing this amid the snow.” (Page 257-258)
Original Enlightenment and the Transformation of Medieval Japanese Buddhism