Category Archives: WONS

800years, WONS

800 Years: Faith in the Daimoku

The Lotus Sūtra preaches in chapter 2, “Expedients,” of the first fascicle that to have the opportunity to hear teachers of this sūtra is rare even during innumerable kalpa (aeons) of time. The sūtra also states in chapter 14, “Peaceful Practices,” of the fifth fascicle that it is difficult to hear even the title of the Lotus Sūtra in the innumerable countries. The above indicates how difficult it is for us to meet the Lotus Sūtra, and problems involved to even hear the title of the Lotus Sūtra. Therefore, the Suśānta Buddha and the Buddha of Many Treasures, who appeared in the world before the time of Śākyamuni Buddha did not even mention the title of the Lotus Sūtra. Even Śākyamuni Buddha, who appeared in this world to expound the Lotus Sūtra, did not reveal its title for 42 years, until at the age of 72 He finally chanted the Sūtra of the Lotus Flower of the Wonderful Dharma and expounded the sūtra for the first time in India. Nothing, however, not even the name of the sūtra was heard in such large countries as China, or Japan. Nothing about this sūtra was heard of for over 1,000 years after the extinction of the Buddha. Finally, after 1,350 years or so, only the title of the Lotus Sūtra was made known.

This is why the opportunity to encounter the Lotus Sūtra is compared to uḍumbara flowers, which are said to blossom only once in 3,000 years. The difficulty is also compared to the story of a one-eyed turtle finding a floating piece of wood in the ocean in order to dry its shell once in innumerable kalpa (aeons). Suppose that one sets up a needle on the earth and throws a poppy seed down from the palace of the King of the Mahā-brahman Heaven high up in the sky in such a way as the tip of the needle pierces through the seed. This is almost impossible, yet it is even more difficult to encounter the Lotus Sūtra after the passing of the Buddha. Suppose one sets up a needle on top of Mt. Sumeru and throws a piece of string on a windy day from another Mt. Sumeru standing too far to see. It is impossible to thread the needle set up on the first Mt. Sumeru. It is, however, even more difficult to experience the daimoku of the Lotus Sūtra.

Therefore, you should realize that being able to chant the daimoku of this sūtra is an experience more wonderful than a blind person gaining his eyesight and seeing his parents for the first time and rarer than a man being captured by a mighty enemy and being released by a special pardon to be reunited with his wife and children.

Hokke Daimoku Shō, Treatise on the Daimoku of the Lotus Sūtra, Writings of Nichiren Shōnin, Faith and Practice, Volume 4, Page 38-39

800years, WONS, original

800 Years: The Cleansing Power of Faith

As in much of medieval Tendai thought and various schools of Kamakura Pure Land, Zen, and other traditions, no direct causal connection is drawn in Nichiren’s thought between good deeds or the cultivation of virtue and the realization of enlightenment. … Nichiren did not stress observance of the precepts as necessary to liberation: the merit of keeping precepts is already contained within the daimoku. Moreover, he claimed that one who chants the daimoku cannot be drawn by evil acts into the lower realms of transmigration. Nichiren also participated in the discourse of the “realization of Buddhahood by evil persons” (akunin jōbutsu), usually in teachings to his warrior followers:

Whether or not evil persons (akunin) of the last age attain Buddhahood does not depend on whether their sins are light or heavy but rests solely upon whether or not they have faith in this sūtra. You are a person of a warrior house, an evil man involved day and night in killing. Up until now you have not abandoned the household life [to become a monk], so by what means will you escape the three evil paths? You should consider this well. The heart of the Lotus Sūtra is that [all dharmas] in their present status are precisely the Wonderful [Dharma], without change of original status. Thus, without abandoning sinful karma, one attains the Buddha Way.

This does not mean that Nichiren’s teaching legitimates evildoing, or that his community lacked for moral guidelines. His letters and other writings show that, in making personal decisions or advising his followers, Nichiren drew on a variety of ethical sources. Prominent among these is Confucian social morality, with its emphasis on the virtues of benevolence, righteousness, good faith, loyalty, and filial piety. Other ethical sources for Nichiren were generic Buddhist morality, including the virtues of almsgiving, forbearance, and equanimity; and the emerging warrior ethos, with its emphasis on courage and personal honor. However, such values are not central to Nichiren’s formal doctrine, which does not explicitly articulate a set of ethical principles. Only faith in the Lotus Sūtra and the rebuking of “slander of the Dharma” are specifically enjoined as necessary to salvation.

Original Enlightenment and the Transformation of Medieval Japanese Buddhism


800years, WONS

800 Years: Good Friends

QUESTIONS: Commonly speaking, “good friend” refers to a person. Do you have any evidence for saying the dharma is a “good friend?”

ANSWER: Usually “good friends” are persons. However, true “good friends” do not exist in the Latter Age; so, there is much evidence of regarding dharmas as “good friends.” For instance it is stated in the Great Concentration and Insight, fascicle 1, “Following either ‘good friends’ or sūtras, we will be able to listen to Buddhahood of the One Vehicle truth (Lotus Sūtra) as preached above.” This passage regards sūtras as “good friends.”

It is stated in the Lotus Sūtra, chapter 28 on the “Encouragement of the Universal Sage Bodhisattva, if there is anyone who can practice and uphold the Lotus Sūtra in this world, he had better think that it is all due to the divine help of the Universal Sage Bodhisattva.” It means that it is with the help of the “good friend,” Universal Sage Bodhisattva, that the ignorant in the Latter Age can have faith in the Lotus Sūtra.

The sūtra in the same chapter claims also, “Anyone who keeps faith in, recites, memorizes correctly, practices and copies this Lotus Sūtra should know that he is like those who see Śākyamuni Buddha in person and listen to Him preach this sūtra. You should know that he is making offerings to Śākyamuni Buddha.” According to this passage, the Lotus Sūtra is identical to Śākyamuni Buddha, who would enter Nirvana and never appear in front of those who do not believe in the Lotus Sūtra but would always appear in front of those who believe in the Lotus Sūtra as if he were alive in this world even after death.

It is also stated in the Lotus Sūtra, chapter 11 on the “Appearance of the Stupa of Treasures,” that when the Buddha of Many Treasures was practicing the bodhisattva way, he made a great vow, declaring, “If the Lotus Sūtra is preached anywhere in the worlds all over the universe after I have attained Buddhahood and passed away, my mausoleum Stupa will spring up on the spot so that I may listen to the sūtra and testify to it.” It means that when we, the ignorant in the Latter Age, chant the title of the Lotus Sūtra, the Buddha of Many Treasures will inevitably appear in order to carry out his original vow.

The sūtra also states in the same chapter, “The Buddha called together all the Buddhas preaching the dharma in the worlds throughout the universe in a single spot.” Thus, Śākyamuni Buddha, the Buddha of Many Treasures, all the Buddhas manifested in the worlds throughout the universe, the Universal Sage Bodhisattva and others are all our “good friends.” So long as we believe in the Lotus Sūtra, we are guided by these great teachers personally. In this sense, our merits accumulated from our previous lives are more than those of Bodhisattvas Good Treasures, Ever Weeping and King Spotted Feet so that we are able to meet better teachers than they were. This is because they met teachers of expedient sūtras while we met teachers of true sūtras; they met bodhisattvas of expedient sūtras and we met Buddhas and bodhisattvas of true sūtras.

Shugo Kokka-ron, Treatise on Protecting the Nation, Writings of Nichiren Shōnin, Doctrine 1, Pages 58-59

800years, WONS

800 Years: Unwavering Faith

Not only I, Nichiren, but also my disciples will reach the land of Buddha unfailingly so long as we all hold on to unwavering faith no matter what difficulty confronts us. I have always told my disciples not to have a doubt about the lack of heavenly protection and not to lament the lack of tranquility in this world. I am afraid, however, that they might all have doubts about these and no longer listen to me. It seems only natural that ordinary people, in face of reality, will forget what they promised. Having pity on their families, my lay followers must lament being separated from wives and children in this world. However, had they ever been truly separated from their beloved families throughout many lives in the past? Had they ever been separated for the sake of Buddhism? Theirs must have been the same sad separation. I, Nichiren, should continue upholding the Lotus Sūtra and go to the Pure Land of Mt. Sacred Eagle, so that I will be able to return to this world to guide the people.

Kaimoku-shō, Open Your Eyes to the Lotus Teaching, Writings of Nichiren Shōnin, Doctrine 2, Page 109

800years, WONS

800 Years: A Mountain of Faith

Rivers come together to form an ocean. Particles of dust accumulate to become Mt. Sumeru. When I, Nichiren, began having faith in the Lotus Sūtra, it was like a drop of water or a particle of dust in Japan. However, when the sūtra is chanted and transmitted to two, three, ten, a million, and a billion people, it will grow to be a Mt. Sumeru of perfect enlightenment or the great ocean of Nirvana. There is no way other than this to reach Buddhahood.

Senji-shō, Selecting the Right time: A Tract by Nichiren, the Buddha’s Disciple, Writings of Nichiren Shōnin, Doctrine 1, Page 243-244

800years, WONS, original

800 Years: The Mandala Gohonzon and Faith

Nichiren’s writings say very little about the place of his mandala (or of Buddha images) in actual practice. There is one personal letter, the “Nichinyo gozen gohenji,” which does touch on this issue, and though some modern scholars dispute its authenticity, it has historically been highly valued in the Nichiren tradition for its easily accessible description of the mandala and its relation to the practitioner’s faith:

Never seek this gohonzon elsewhere, [for] it abides only in the fleshly heart within the breast of persons like ourselves who embrace the Lotus Sūtra and chant Namu-myōhō-renge-kyō. This is called the capital city of suchness, the ninth consciousness that is the mind-ruler (kushiki shinnō shinnyo no miyako). Being endowed with the ten realms means that [all] ten realms, not excepting a single one, are contained within a single realm, [that of Buddhahood]. That is the reason why this is called a mandala. “Mandala” is a word from India. Here [in Japan] it is called “perfect endowment” (Tinnen gusoku) or “cluster of merits” (kudokuju). This gohonzon is contained solely within the word “faith.” That is the meaning of “gaining entrance by faith.” By believing undividedly in [the Lotus Sūtra, in accordance with its words,]” honestly discarding skillful means” and “not accept[ing] even a single verse from other sūtras, ” Nichiren’s disciples and lay followers shall enter the jeweled stūpa of this gohonzon. How reassuring, how reassuring!

If one judges by this passage, it appears that the logic of Nichiren’s mandala is quite similar to that of esoteric practice, wherein the practitioner visualizes the union of self and Buddha, known as “the Buddha entering the self and the self entering the Buddha” (nyūga ganyū). For Nichiren, however, the nonduality of the practitioner and the Buddha is realized neither by esoteric visualization techniques nor by introspective contemplation involving the application of mental categories, such as the threefold contemplation. Rather, it is by faith in the Lotus Sūtra that one enters the realm of the Buddha’s enlightenment–the three thousand realms in a single thought-moment as actuality–and manifests its identity with oneself. (Page 280-288)

Original Enlightenment and the Transformation of Medieval Japanese Buddhism


800years, WONS

800 Years: Stronger Faith = Greater Protection

When Tripiṭaka Master Kumārajīva brought the Lotus Sūtra to China, the Heavenly King Vaiśravaṇa dispatched countless soldiers to escort him safely over the Pamirs. When Priest Dōshō read the Lotus Sūtra in a waste land, innumerable tigers came together to protect him. You will also be protected in the same way; the thirty-six earthly deities and the twenty-eight heavenly gods will protect you. Moreover, two heavenly gods always accompany each person just as a shadow follows the body. One is called God Dōshō, and another is God Dōmyō. Both protect a person by accompanying him on both his shoulders, so that Heaven will not punish the innocent by mistake, not to speak of a lady with virtue like you. Grand Master Miao-lê has stated: “As long as one has strong faith, he certainly will receive greater protection.” It means that the stronger one’s faith is, the greater the gods’ protection.

Oto Gozen Go-shōsoku, A Letter to Lady Oto, Nyonin Gosho, Letters Addressed to Female Followers, Page 120

800years, WONS

800 Years: Rewards of Faith

It is said in the Lotus Sūtra, fascicle 8 (chapter 28): “If someone will uphold, read, and recite this sūtra in the future, his wishes will be fulfilled, and he will receive a happy reward in his present life.” It is said also: “If someone reveres and praises the Lotus Sūtra, he will receive a real reward in his present life.” Regarding these two passages, the eight characters meaning “he will receive a happy reward in his present life” and another eight characters meaning “he will receive a real reward in this life;” if these sixteen characters are not realized and I, Nichiren, do not receive a great reward in this life; the golden worlds of the Buddha would be as worthless as the empty words of Devadatta, and the testimony of the Buddha of Many Treasures would be no different from the lies of Kokālika, the disciple of Devadatta. All the people who slander the Lotus Sūtra would not fall into the Hell of Incessant Suffering, and there would be no Buddhas throughout life in the past, present and future. Therefore, I urge you, my disciples, to practice Buddhism as preached in the Lotus Sūtra without sparing your life and put Buddhism to proof once for all. Namu Myōhō Renge Kyō! Namu Myōhō Renge Kyō!”

Senji-shō, Selecting the Right time: A Tract by Nichiren, the Buddha’s Disciple, Writings of Nichiren Shōnin, Doctrine 1, Page 249

Daily Dharma, WONS

Daily Dharma – Aug. 31, 2022

Have faith in the Great Mandala Gohonzon, the Most Venerable One in the entire world. Earnestly endeavor to strengthen your faith, so that you may be blessed with the protective powers of Śākyamuni Buddha, the Buddha of many treasures, and Buddhas in manifestation throughout the Universe. Strive to carry out the two ways of practice and learning. Without practice and learning Buddhism will cease to exist. Endeavor yourself and cause others to take up these two ways of practice and learning, which stem from faith. If possible, please spread even a word or phrase of the sutra to others.

Nichiren wrote this as part of his letter to monk Sairen-bō about the nature of reality (Shohō-Jissō Shō). One way of reading this passage is that as we develop our faith in the Great Mandala Gohonzon, the Buddhas will provide more protection for us. Another way to read it is that as our faith develops, so does the power we have to protect others, free them from suffering and help them to awaken their Buddha nature. Either way, Nichiren shows us the practical results of our faith.

The Daily Dharma is produced by the Lexington Nichiren Buddhist Community. To subscribe to the daily emails, visit zenzaizenzai.com

800years, WONS

800 Years: Finding Protection in Faith

Let me say this for your sake. I am aware of your longstanding faith, but you must strengthen it. Then you will find the greater protection of the ten female rākṣasa demons. You need not look afar for an example; although all the people in Japan, from the ruler to common people, tried to harm me, I have survived until today due to my firm faith.

Oto Gozen Go-shōsoku, A Letter to Lady Oto, Nyonin Gosho, Letters Addressed to Female Followers, Page 120-122