Autumn Writings, p 76-77The way we have studied the Lotus Sutra has been the path of modern Shōmon [śrāvakas] and Engaku [pratyekabuddhas]. However, it does not mean that the ways of Shōmon and Engaku were incorrect. The Lotus Sutra encourages us to proceed to the Way of the Bodhisattva from Shōmon and Engaku. In other words, you should not only listen to and learn the teachings, but also teach and preach the Lotus Sutra to others, with an awareness of being the Buddha’s messenger. By doing so, we can learn from our practice as bodhisattvas, and receive the protection of the Eternal Buddha.
Category: Autumn Writings
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Studying the Way of Bodhisattvas
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Attaining Buddhahood in Daily Life Without Special Practices
Autumn Writings, p 56-57What is the meaning of chanting Odaimoku?
Nowadays it is getting difficult for us to find the time and space to practice. Nichiren Shōnin left a cheerful practice for such people as us to approach Buddhahood, which as you know, was positively chanting the Odaimoku as many times as possible, and to believe in the Lotus Sūtra sincerely. Although we don’t know about the Buddha’s teachings such as 3000 existences contained in one thought in detail, the Buddha’s wisdom and great merits are included in the five characters of the Odaimoku: Myō, Ho, Ren, Ge, and Kyō. Consequently, a person who puts Odaimoku into practice shall naturally take over all of the Buddha’s wisdom and great merits. By chanting Odaimoku, we are automatically led to Buddhahood in daily life without special practices.
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800 Years: Depending on the Buddha
Autumn Writings, p 64-65Nichiren Shōnin regarded the teaching of Ichinen Sanzen (One thought contains three thousand worlds) as a primary doctrine for people to approach enlightenment. As I have explained before, one thought that we think momentarily contains three thousand worlds. For example, a peaceful condition includes sorrowfulness, a silly condition is included in a truth, and even an evil thought is included in a truth as well. Therefore, since olden times, practitioners practiced enlightenment with silent practices, such as meditation to observe the truth calmly. This is called the “Theory of Ichinen Sanzen.”
On the other hand, Nichiren Shōnin said this world is Buddha’s territory of salvation. We should depend on the Buddha, rather than training hard and long by ourselves. So believing sincerely is the most important factor to progress towards enlightenment. By believing in the Buddha, we can receive the Buddha’s merits naturally and attain enlightenment. Nichiren Shōnin emphasizes actual faith rather than theoretical faith. It is called, “Actuality of Ichinen Sanzen.” Nichiren Shōnin said, “For those who are incapable of understanding the truth of the 3000 existences contained in one thought, Lord Śākyamuni Buddha, with His great compassion, wraps this jewel with the five characters of Myō, Ho, Ren Ge, and Kyō and hangs it around the neck of the ignorant in the Latter Age of the Decadent Dharma.” Although we do not know about the primary doctrine of Ichinen Sanzen, it is included in the five characters. When we “Juji” (uphold) the five words, the merits which the Buddha accumulated before and after His attainment of Buddhahood are naturally transferred to us. Believing and practicing the Lotus Sutra with all your heart is called Juji (Upholding). The core of Juji is just that, upholding the Odaimoku.
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800 Years: Faith in the Three Great Hidden Treasures
Autumn Writings, p 65-67In regard to upholding Odaimoku, Nichiren Shōnin expounded three elements based on the essential section of the Lotus Sutra: “Honzon”, object of worship; “Odaimoku,” sacred title of Odaimoku; and “Kaidan,” sanctuary for worshippers. They are called the “Three Great Hidden Treasures” because they were hoarded in the essential section of the Lotus Sutra. When we uphold these three great hidden treasures, we will attain the highest state of mind and obtain Anjin (the supreme relief).
Honzon means having faith in the Eternal Buddha which is expounded in the second half of the Lotus Sūtra and upholding the Mandara of the Eternal Buddha as an object of worship. The historical Buddha reveals His origin as the Eternal Buddha by Himself in the second half of the Lotus Sutra (Chapter 16). He always lives in this world in order to save us eternally and lead us to enlightenment. The Mandara represents the Buddha world on a rectangular cloth or paper with a brush pen: placed in the center are the seven characters of the Odaimoku as a symbol of the Buddha’s enlightenment, and Bodhisattvas, deities, gods, goddesses and great masters are placed around the Odaimoku. This represents the world and that all is united based on “Myōhō: The wonderful law”, preached by the Eternal Buddha.
Odaimoku is the sacred title “Namu-Myo-Ho-Ren-Ge-Kyō,” which integrates all the enlightenment of the Buddha, especially the theory of Ichinen Sanzen. When we uphold the Odaimoku, we will obtain ultimate relief. There are three precepts to uphold: Chanting Odaimoku by body, chanting Odaimoku by mouth, and chanting Odaimoku in the mind. When these three actions unite into one, Juji becomes the true upholding Odaimoku.
Kaidan means sanctuary or place to uphold the Honzon and Odaimoku. Originally Kaidan meant sanctuary to give precepts, rules, and manners to new priests, but Nichiren Shōnin said that any place to uphold the Odaimoku becomes the Kaidan. Therefore, any place where we uphold the Honzon and Odaimoku will become the Kaidan, even if it is on a mountain, in a forest or under a tree. When all people in the world chant Odaimoku together, Kaidan will be constructed naturally on the earth, which is called the Buddha Land.
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800 Years: Teaching and Learning and Faith
Autumn Writings, p 77No matter how many times you read the Lotus Sutra, you will notice new things. Each time, deeper wisdom will arise within you. Reading it again and again makes me feel like I’m getting closer to the enlightenment of the Buddha. Sometimes I have a trembling experience because of the wonderful teachings it contains. Additionally, if you tell other people about the Lotus Sutra, or teach it to others, you will surely receive new wisdom and benefits. “Teaching is learning and enlightenment.” This is the faith of the Lotus Sutra. I encourage you to accept the compassion of the Eternal Buddha of the Lotus Sutra, realize you are a Bodhisattva as soon as possible, and rebuild a new world or life of faith with the awareness of a Bodhisattva.
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800 Years: The Core of Buddhist Faith
Autumn Writings, p 43Without the Three Treasures, there is no Buddhism. Without the Buddha, to whom can we devote ourselves and pray? Without the Lotus Sūtra, what kind of teaching can we rely on and how should we study, practice and approach enlightenment? Without Nichiren Shōnin/Nichiren Shū, how can we understand the Buddha’s salvation and the Lotus Sūtra properly? These three form the central core of Buddhist Faith so without even one of them Buddhist Faith does not exist. The teaching is therefore called, “Three Treasures in One Body.” Buddhist history has developed and is based on these Treasures.
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800 Years: Faith Without Anger
Autumn Writings, p 39Please develop your Faith with no anger, with great patience and with compassion, and continue to practice the way of the Bodhisattva. If your patience is running out, please chant Odaimoku, “Namu Myoho Renge Kyo” in your mind until you become calm. You may chant Odaimoku anytime and anywhere, whether you’re happy or sad, even angry or in pain. Odaimoku is the medicine to resuscitate your life.
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800 Years: The Third Jewel
Available on Amazon Autumn Writings is the third volume of essays by Kanto Tuskamoto Shonin, the founder of Enkyoji Buddhist Network. Rev. Kanjin Cederman Shonin writes in the Forward:
“The most powerful reason that I wish to share these lectures with everyone is because of their simplicity and the easy-to-grasp explanations that Tsukamoto Sensei uses to share many very profound teachings.”
I’ve previously published quotes from Spring Writings and Summer Writings, and I will be publishing several quotes from Autumn Writings that relate to faith in the coming weeks.
What I want to do now is consider Rev. Tsukamoto’s guidance on the third jewel, the Sangha.
“At a Conversion Ceremony we, as Buddhists, vow to devote ourselves to the Three Treasures. Are you still devoted to the Three Treasures now? People who consider themselves Buddhists may have no problem with two of the Treasures – Buddha and Dharma. How about the third one, the Sangha/Temple? Actually, Sangha is very difficult. While the first two Treasures are to assist you in prayer and understanding, the third one, Sangha, is not only for prayer and understanding, but you also have to show your faith through your practical behavior and your commitment to the Sangha voluntarily.” [page 44]
For Rev. Tsukamoto, faith can’t exist without the sangha.
“If you were to lose your Sangha/Temple, what would happen to your faith? Some say, ‘I will continue my faith by myself’ or ‘I am okay because I do Gongyō every day on my own.’ However, it is not easy to maintain the Faith by yourself without the Sangha, because a Nichiren Shū Sangha/Temple is the best place to develop and practice your faith. This influence will appear in your Gongyō or prayer. If you continue to perform Gongyō alone every day, naturally you will fall into a habit of doing everything your own way. This will materialize in your chanting pronunciation and service manner. What is worse is that there will be no specialist like a Minister to correct what is wrong. You will not notice the errors by yourself and therefore will continue to do everything improperly and think that your way is correct.” [page 45]
In today’s interconnected world, I would argue that there is no place outside the sangha of believers. For me, Sanghas are like Italian restaurants. Each has its own flavor and focus, dictated by the chef’s tastes. We have an opportunity to find our sangha anywhere or everywhere in the world. Our task is to find the one we enjoy the most.
I do, however, agree with Rev. Tsukamoto’s point about Gohonzons and sangha membership:
“I often wonder why there are so many people who want to have a ‘Gohonzon,’ but no one wants a Sangha/Temple. This is very strange. Sangha/Temple should be a ‘top priority’ over a private Gohonzon because the Temple is ‘Kaidan’ – the precept dais – it is the only place able to offer a Gohonzon. Therefore, if you don’t have a Temple, you cannot receive a private Gohonzon.” [page 47]
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