Category Archives: WONS

d15b, d18b, WONS

11th Day of the 11th Month

On the 11th day of the 11th month this year, on the thoroughfare of Matsubara in Tōjō, Awa Province, about four to six o’clock in the afternoon, hundreds of nembutsu followers ambushed me. I was accompanied by about ten people, of whom only three or four were strong enough to fight. Arrows shot by nembutsu followers were falling like rain, and their swords were attacking us like lightning. One of my disciples was killed at the spot and two others were seriously wounded. I also was hit and wounded, and faced mortal danger, but somehow I escaped death and am still alive today. My faith in the Lotus Sūtra has been strengthened as I experienced persecutions such as this.

It is said in the 10th chapter of “The Teacher of the Dharma” in the Lotus Sūtra, fascicle 4, “Many people hate it (the Lotus Sūtra) with a passion, even in My lifetime. Needless to say, more people will do so after My death.” And in the 14th chapter of “Peaceful Practices,” fascicle 5, it states, “Many people in the world would have hated it (the Lotus Sūtra) and few would have believed it.” There are many people in Japan who read and study the Lotus Sūtra. Many people are punished because they steal or commit adultery, but no one has been punished due to his faith in the Lotus Sūtra. Therefore, none of the followers of the Lotus Sūtra in Japan have practiced the Sūtra as is preached. Only I, Nichiren, have truly read it. This is what the chapter of “Encouragement for Upholding This Sūtra” states: “We will not spare even our lives. We treasure only unsurpassed enlightenment.” Therefore, I, Nichiren, am the foremost practicer of the Lotus Sūtra in Japan.

Nanjō Hyōe Shichirō-dono Gosho, A Letter to Lord Nanjō Hyōe Shichirō, Writings of Nichiren Shōnin, Doctrine 3, Pages 145-146.

WONS

The Gravest Level of Hell

The gravest level of hell is that of the Hell of Incessant Suffering. This hell is 20,000 yojana in length and width, and measures 80,000 yojana each in the eight directions. Most of those who fall into this hell will have their bodies enlarged to 80,000 yojana. Their bodies become as soft as cotton and the hell fire burns as voraciously as a fire in a heavy wind, or as deadly as a red-hot iron ball.

In brief, the sinners in the Hell of Incessant Suffering are punished with a devastating fire. There are 13 routes through which a fire spreads in our bodies. There are two fires that start at the feet and go to the head, and there are two fires that start in the head and go down to the feet. There are two other fires that enter from the back and reach the chest. Another set of twin fires enters from the chest and reaches the back. Yet another set of twin fires enters from the left side and reaches the right side. Yet another set of twin fires enters from the right side and reaches the left side. A final single fire descends from the neck down as if clouds are circling a mountain.

The bodies of the sinners that fall into this hell flare up like dried grass burning. Frantically running to and fro, they cannot find any refuge. I am merely explaining the suffering of fire and have left out the various other sufferings for now. Had the Buddha fully expounded the extreme suffering of this hell, people would die from shock. This is probably why the Buddha never preached on this.

Kōnichi Shōnin Gohenji, A Reply to Rev. Kōnichi, Writings of Nichiren Shōnin, Followers II, Volume 7, Page 154

d17b, WONS

Opening the Way for Women of the Latter Age

[T]he example of the dragon girl becoming a Buddha does not mean only her. It means the attainment of Buddhahood by all women. In the Hinayāna sūtras preached before the Lotus Sūtra a woman is not thought of in terms of attaining Buddhahood. Various Mahāyāna sūtras appear to recognize women attaining Buddhahood or going to the Buddha land, but only after they changed themselves to the good by giving up the evil. This is not an immediate attainment of Buddhahood in this world, which can only be possible through the “3,000 in one thought” doctrine. Therefore, what the Buddha promised in those Mahāyāna sūtras is in name only. On the other hand, the attainment of Buddhahood by the dragon girl in the Lotus Sūtra is meant as an example among many, opening the way for women of the Latter Age to attain Buddhahood or reach the Buddha land.

Kaimoku-shō, Open Your Eyes to the Lotus Teaching, Writings of Nichiren Shōnin, Doctrine 2, Page 90

LS32, d18b, d19b, WONS, 2buddhas

Rejecting Peaceful Practices

[Nichiren] explicitly rejected the “four kinds of practice” set forth in the chapter as unsuited to the present era. Those practices had been appropriate, he said, in the preceding eras, the ages of the True Dharma and the Semblance Dharma, but they were not suited to the Final Dharma age. “The four peaceful practices [in the “Ease in Practice” chapter] correspond to shōjū,” he wrote. To carry them out now in the mappō era would be as misguided as sowing seeds in winter and expecting to reap the harvest in spring. Rather, Nichiren saw the situation in Japan in his day as demanding the shakubuku approach: “The present era is defined in the sūtras as an age of quarrels and disputes, when the pure dharma will be obscured and lost. At this point, the provisional and true teachings have become utterly confused. … When the time has come for the one vehicle to spread, the provisional teachings become enemies. If they generate confusion, they must be refuted from the standpoint of the true teaching. Of the two propagation methods, shōjū and shakubuku, this is shakubuku as it pertains to the Lotus Sūtra.”

Two Buddhas, p 169
WONS

The Treasure Mountain of the One-Vehicle Teaching

Just as no crooked tree exists on a mountain of treasures and no corpses remain in an ocean, the dead bodies of slanderers of the True Dharma will never be accepted into the ocean of Buddhism nor will the twisted trees of icchantika ever take root on the treasure mountain of the one-vehicle teaching. And yet the shards and broken tiles of those who committed the five rebellious sins (killing one’s father, killing one’s mother, killing an arhat, injuring the Buddha’s body, and causing disunity in the Buddhist order) and the polluted water of the four major sins (adultery, stealing, killing a person and telling a lie about his spiritual attainment) are allowed to enter the ocean of Buddhism and the treasure mountain of the one-vehicle teaching. Therefore, those who study Buddhism, wishing to be better off in the next life must be careful not to commit the sin of slandering the Lotus Sūtra.

Shuju Onfurumai Gosho, Reminiscences: from Tatsunokuchi to Minobu, Writings of Nichiren Shōnin, Biography and Disciples, Volume 5, Pages 43

d27b, WONS

Absolutely True Without Violating Precept Against Lying

The Buddha in the past as an ordinary person practiced Hinayāna sūtras. Having received the Five Precepts, He strictly upheld the fourth precept: not to tell lies. He did not breach this precept at the cost of His fortune or His life. Next, practicing the Mahāyāna precepts, He observed the Ten Major Precepts, the fourth of which prohibits telling lies. As he firmly upheld this precept for immeasurable kalpa (aeons), He finally was able to become a Buddha with a long and wide tongue, one of the 32 characteristics of the Buddha. This long and wide tongue of the Buddha covers the Buddha’s face, reaching the hair of His head. Or, it is said, it reaches the Brahma Heaven. There are five seal like letters on the tongue, which is bronze in color. Two gems under the tongue pour out nectar. These characteristics all stem from the virtue of observing the precept of not lying. With this tongue the Buddha has said, “Even if the eyes of various Buddhas throughout the past, present, and future should fall on the great earth, no woman in this dharma world would be able to become a Buddha.” Therefore, it seems that all women in the world can never attain Buddhahood regardless of what happens in the world.

Accordingly, once born as a woman, it seems useless even if she is chosen as the Empress, Empress Dowager, or Grand Empress Dowager. It seems to be worthless also for a woman to practice meritorious acts or perform Buddhist services. It is inexplicable, however, that the attainment of Buddhahood by women is allowed in this “Medicine King Bodhisattva” chapter of the Lotus Sūtra. Is this sūtra deceitful, or is that sūtra not truthful? Is either guilty of lying? One Buddha is making two opposing statements, which is impossible to believe.

However, it is preached in the Sūtra of Infinite Meaning, “The truth has not been revealed in 40 years or so,” and in the Nirvana Sūtra, “The Buddha has never uttered a false word, but if people make a false statement, He will follow their mind.” When we contemplate these scriptural statements, it seems untrue that the Buddha has ever negated rebirth in the Pure Land or attaining Buddhahood by women. It is preached in the Lotus Sūtra, “As for the Buddha’s Dharma, the truth will necessarily be revealed after a long time;” and “the Sūtra of the Lotus Flower of the Wonderful Dharma … is nothing but true.” Contemplating these statements, I believe the Lotus Sūtra, that preaches certain rebirth in the Pure Land or attainment of Buddhahood by women, is absolutely true without violating the precept against lying.

Yakuō-bon Tokui-shō, The Essence of the “Medicine King Bodhisattva” Chapter, Writings of Nichiren Shōnin, Faith and Practice, Volume 4, Page 33-34

WONS

Understanding that Buddhas Naturally Possess the Nine Realms

Because the pre-Lotus sūtras do not make clear the mutual possession of the Ten Realms, those who adhere to these sūtras must reject the nine realms in order to become Buddhas. For they do not understand that the nine realms are included in the realm of Buddhas. Therefore, they claim that living beings cannot become Buddhas until evil passions and delusions are eliminated. This is because the truth that the characteristics of ordinary people are included in a Buddha is not preached. Consequently, they maintain that getting rid of the characteristics of human beings, heavenly beings, and evil people must be accomplished first in order to become Buddhas. Grand Master Miao-lê called this “the Buddhahood sought by rejecting and avoiding the delusions of the nine realms.” Those who believe in the pre-Lotus sūtras see the Buddhas that appear in front of them as beings of the nine realms. They believe this is due to the mysterious and divine powers of the Buddhas because they do not understand that the Buddhas naturally possess the nine realms.

Ichidai Shōgyō Tai-I, Outline of All the Holy Teachings of the Buddha, Writings of Nichiren Shōnin, Doctrine 3, Page 91-92

d17b, WONS

Deadly Poison Turning Into Nectar

Besides the Three Pronouncements made in the “Appearance of the Stupa of Treasures” (11th) chapter of the Lotus Sūtra, the Buddha issued two more proclamations in the following twelfth chapter, “Devadatta,” of the same sūtra with the intention of having it spread after His death. Devadatta had been regarded as a man of the icchantika who did not have any possibility of attaining Buddhahood. He, nevertheless, was assured by the Buddha of becoming Tennō (Heavenly King) Buddha in the future. The forty-fascicled Nirvana Sūtra has stated the existence of the Buddha-nature in all, which is realized in this “Devadatta” chapter. Numerous offenders such as Zenshōbiku (Sunakṣatra) and King Ajātaśatru committed the Five Rebellious Sins or slandered the True Dharma. Since the worst of them, Devadatta, was assured of becoming a Buddha in the future, all others would naturally be assured just as people follow the leader and twigs and leaves join a tree. That is to say the example of Devadatta assured of being the future Heavenly King Buddha has made it unmistakable that all offenders of the Five Rebellious Sins or Seven Rebellious Sins, slanderers of the True Dharma, and men of icchantika – all of them will attain Buddhahood someday. This is somewhat like deadly poison turning into “nectar,” the best of all flavors.

Kaimoku-shō, Open Your Eyes to the Lotus Teaching, Writings of Nichiren Shōnin, Doctrine 2, Page 90

WONS

Good Medicine

I am deeply worried to hear that your illness has worsened. As we have a sword to kill an enemy and medicine to cure an illness, your illness can be cured through good medicine.

In ancient times King Ajātaśatru of India killed his father, and in doing so became an enemy of the Buddha. As a result, he suffered from rashes all over his body. However, he put faith in the Buddha and upheld the Lotus Sūtra and because of this his rash disappeared and his life span was extended by 40 years. The Lotus Sūtra preaches that it is the good medicine for the people in the Jambudvīpa (whole world). Everyone in the world suffers from illness, and the Lotus Sūtra is for them. Regarding your own illness, the three (Śākyamuni Buddha, the Lotus Sūtra, and Nichiren) will join hands to help you. How then can it not be cured? However, I cannot help if you don’t place your trust in me. Namu Myōhō Renge Kyō! Namu Myōhō Renge Kyō!

Takahashi Nyūdō-dono Gohenji, A Response to Lay Priest Lord Takahashi, Writings of Nichiren Shōnin, Volume 7, Followers II, Pages 80-81

WONS

The Competition of the Four Devils

The Record of Western Regions by Hsüan-chuang states the following: A recluse lived in the Deer Park in Vārāṇasī, India, trying to master the art of wizardry. He was able to transform rubble into treasure or change the shape of a human or a domestic animal but was still unable to come and go out of the wizard palace by riding on the wind and clouds. For the purpose of attaining this art, the recluse recruited an honorable man to stand at a corner of the earthen platform carrying a long sword and to stand there holding his breath without saying a word. The art of wizardry would be gained if no word was uttered from the evening to the following morning. The recluse who was seeking the art was sitting in the center of the platform, holding a long sword in hand and chanting the magic words. They promised not to utter a word even if faced with death, and the honorable man swore not to say a word at the cost of his life. When midnight passed and the daybreak was approaching, the honorable man, for some reason, suddenly let out a shout. Thus, the practice of silence failed, and the recluse failed to attain the art of wizardry. The recluse reproached the honorable man saying, “Why did you break your promise? This is deplorable.”

The honorable man sighed and answered:

“When I slept for a while, the lord whom I served in the past appeared and chastised me for my silence. Nevertheless, I kept silent because I considered my promise to you important. Then my former lord became angry and said that he would behead me. Still I remained silent and was beheaded. I felt sorry and sad looking at my dead body wandering in the intermediate state between death and the next life, yet I kept silent. Then I was reborn in a Brahman family in Southern India. The pain upon conception and birth were unbearable, but I did not breathe out nor utter a word. After growing up, I got married, my parents died, and my child was born. I experienced both sadness and joy of life without saying a word until I became 65 years old. My wife then told me that she would kill my child whom I loved if I did not speak. Then I thought that if my child were killed I, at this old age, would never have a chance of having another child, and uttered a word involuntarily. I was awakened from my sleep by my own voice.”

The recluse master answered, “It cannot be helped. Both you and I were unable to attain the art of wizardry due to the deception of a devil.” The honorable man apologized to the master, “I am sorry that my resolution was not strong enough to help you attain the art of wizardry.” Then the master replied, “It is my fault. I should have forewarned you.” Nevertheless, the honorable man blamed himself for being unable to repay the master’s favor to such an extent that he ultimately died from his grief. Thus, it is recorded in the Record of Western Regions.

Wizardry was born of Confucianism in China and it has been a part of non-Buddhist teachings in India. Its worth does not even amount to the Hinayāna Āgama sūtras, which are not worth mentioning in Buddhism, let alone the Common, Distinct, and Perfect teachings of Buddhism, to say nothing of the Lotus Sūtra. When we try to accomplish a shallow doctrine such as this, “the four devils” compete with each other to interfere with us. How much more so when the disciples and followers of Nichiren try to spread the seven Chinese characters of Namu Myōhō Renge Kyō, the secret doctrine of the Lotus Sūtra, for the first time in Japan! It is inevitable that the followers will be confronted with such great difficulty that it is impossible to express in words and can only be guessed in mind.

Kyōdai-shō, A Letter to the Ikegami Brothers, Writings of Nichiren Shōnin, Volume 6, Followers I, Page 81-82