Two Buddhas, p 260-261In one passage, Nichiren gives a humorous account of Samantabhadra’s [Universal-Sage Bodhisattva] late arrival at the Lotus assembly:
Among all the many bodhisattvas, Samantabhadra and Mañjuśrī were like ministers of the right and left to the Lord Śākyamuni. It was strange, therefore, that Samantabhadra, as one of those two ministers, should have failed to be in attendance during the eight or so years when the Buddha preached the Lotus Sūtra, which surpasses all the other teachings of his lifetime and which all buddhas and bodhisattvas of the ten directions, more numerous than the dust particles of the great earth, had assembled to hear. But when the Buddha had finished expounding the “King Śubhavyūha” [King Wonderful-Adornment] chapter and was about to conclude his preaching of the Lotus Sūtra, Samantabhadra came hastily from the land of the buddha Ratnatejo’bhyudgatarāja [Treasure-PowerVirtue-Superior-King Buddha] in the eastern quarter, accompanied by the sounds of ten billion musical instruments and leading countless numbers of the eight kinds of nonhuman beings. Probably fearing the Buddha’s displeasure at his tardy arrival, he assumed a serious expression and pledged in all earnestness to protect those who practice the Lotus Sūtra in the latter age. But the Buddha, no doubt pleased with his extraordinary sincerity in vowing to spread the Lotus Sūtra throughout the continent of Jambudvipa, praised him even more highly than he had earlier praised other bodhisattvas of higher rank.
Category Archives: WONS
Distinguishing the True Sūtra from Provisional
It is also said in the Nirvana Sūtra that we should rely only upon sūtras that completely reveal the truth, not upon sūtras that do not completely reveal the truth. This means that we must distinguish the true sūtra from provisional ones before relying upon it. In the Commentary on the Ten Stages by Bodhisattva Nāgārjuna, it is also said that we should rely upon the just commentaries on sūtras and not upon evil ones. Grand Master T’ien-t’ai says, “Adopt whatever agrees with the sūtra, and do not believe in that which is not found in the sūtra in word or in meaning;” while Grand Master Dengyō states, “Rely upon the words of the Buddha in sūtras; do not believe in what has been transmitted orally.” Enchin, the Grand Master Chishō, states that we should transmit the Buddha’s teaching only from sūtras.
Kaimoku-shō, Open Your Eyes to the Lotus Teaching, Writings of Nichiren Shōnin, Doctrine 2, Page 84-85
The Clear Mirror
Now when I, Nichiren, born in Japan, hold up the clear mirror that is all the scriptures of Buddhism and the Lotus Sūtra to all those in Japan and see its reflection, my predictions are proving to be accurate. Besides, we have experienced the strange phenomena in the sky and natural calamities on earth exactly as predicted by the Buddha.
Takahashi Nyūdō-dono Gohenji, A Response to Lay Priest Lord Takahashi, Writings of Nichiren Shōnin, Volume 7, Followers II, Pages 77
The Sole Intent of the Whole Sūtra
QUESTION: Why do you claim that the daimoku contains all the Buddha’s teachings?
ANSWER: Interpreting the preface of the Profound Meaning of the Lotus Sūtra, Chang-an says, “The daimoku at the beginning is the king of the Lotus Sūtra that expresses the profound meaning of the sūtra. The sūtra’s profound meaning is the heart of the text. The heart of the text is unsurpassed by even the theoretical and essential teachings.” Miao-lê says, “By the daimoku, the heart of the text of the Lotus Sūtra, the comparative superiority among all the teachings of the Buddha is discerned.”
Muddy water has no mind but it still catches the moon’s reflection and naturally becomes lucid. Plants and trees catch the rain in order to blossom, but can we say they do this deliberately? The five characters of Myō, Hō, Ren, Ge, and Kyō are not the text of the sūtra nor a mere explanation; rather, they are the sole intent of the whole sūtra. Beginners may practice this without knowing the heart (of the Lotus Sūtra), but their practice will naturally harmonize with its intention.
Shishin Gohon-shō, The Four Depths of Faith and Five Stages of Practice, Writings of Nichiren Shōnin, Faith and Practice, Volume 4, Page 107
Paying What I Owe My Country
Encountering this terrible state of the nation, I, Nichiren, studied all the scriptures of Buddhism, in which I found scriptural proofs answering why various prayer services are of no avail, only intensifying disasters. Finally, I could not refrain from composing a written opinion, entitling it the “Risshō ankoku-ron (Treatise on Spreading Peace Throughout the Nation by Establishing the True Dharma).” I submitted this to the late Lay Priest Lord Saimyō-ji (Hōjō Tokiyori ) at eight o’ clock in the morning on the sixteenth day of the seventh month in the first year of the Bunnō Era (1260) through his chamberlain, Lay Priest Yadoya. It was nothing but a way for me to pay for what I owe my country.
Ankoku-ron Gokanyurai, The Reason for Submitting the “Risshō Ankoku-ron,” Writings of Nichiren Shōnin, Doctrine 1, Pages 147
The Three Proclamations
The meaning of [the three proclamations] in the “Appearance of the Stupa of Treasures” chapter is clear. It is as clear as the great sun shining in the sky or a mole on a white face. Nevertheless, those who were born blind, those who have slanted eyes, who are one-eyed, who believe that only their own teachers are wise men, or those who are stuck to false teachings will not be able to see. Despite all the difficulties, however, I will try to write down here for those who aspire for Buddhism.
It is difficult to have the chance of hearing the Lotus Sūtra, harder than to see the once-in-3,000-years peach flowers at Hsi Wang-mu’s orchard or the udumbara flowers, which are said to bloom once in 3,000 years to foretell the coming of the Wheel-turning Noble King. You should also know that even the eight-year war between Han Kao-tsu and Hsiang Yü for the control of China, the seven-year war in Japan between Minamoto no Yoritomo and Taira no Munemori, the struggle for power between the asura demons and Indra, or the battle between the gold-wing bird and the dragon king at Lake Anavatapta, do not exceed in importance and intensity the war between the Lotus and all other sūtras. The truth of the Lotus Sūtra was revealed in Japan twice. You should know that it was due to Grand Master Dengyō and me, Nichiren. Blind persons will not believe this; it can’t be helped. These words in the Lotus regarding the Three Pronouncements are an assessment through the meeting of Śākyamuni Buddha, the Buddha of Many Treasures, and other Buddhas in manifestation from all over the universe of all the Buddhist scriptures that exist in Japan, China, India, the Dragon Palace, heaven and all the worlds in the universe.
Kaimoku-shō, Open Your Eyes to the Lotus Teaching, Writings of Nichiren Shōnin, Doctrine 2, Page 83
Difficulties Depending on Sūtra Practiced
No matter which sūtra one practices, he who practices Buddhism is bound to encounter difficulties depending on the sūtra he practices. Of all sūtras, the practicer of the Lotus Sūtra is faced with the most severe obstacles, especially in the Latter Age of Degeneration, when it is stated in the sūtra that it is most suited to the time and the capacity of people. Therefore, Grand Master Miao-lê states in his Annotations on the Great Concentration and Insight, fascicle 8, “Seeing people not desirous of cutting the chain of life and death and not aspiring to the way leading to Buddhahood, the devil will cherish them as if he were their real parent.”
The meaning of this interpretation is that even though a person practices meritorious acts, if he practices only those teachings such as the nembutsu, Shingon, Zen and Ritsu without practicing the Lotus Sūtra, the true way leading to Buddhahood, the king of devils will act as though he were the practicer’s parent, and haunt many people to entertain and make offerings to the practicers. It is for the purpose of deceiving people into believing in him as a true practicer of Buddhism. It is like the priest who is respected by the king and therefore highly esteemed with offerings by ordinary people. The fact that the ruler of the country looks upon Nichiren as an enemy, on the contrary, proves that Nichiren is the practicer of the True Dharma.
Shuju Onfurumai Gosho, Reminiscences: from Tatsunokuchi to Minobu, Writings of Nichiren Shōnin, Biography and Disciples, Volume 5, Pages 33
Always Despised But Never Despising
Two Buddhas, p207We cannot know for certain, but the story of Sadāparibhūta [Never-Despising Bodhisattva] may reflect the experience of the Lotus Sūtra’s compilers in encountering anger and contempt from mainstream Buddhist monastics. The Sanskrit name Sadāparibhūta actually means “Always Despised.” As an ordinary monk without any particular accomplishments, Sadāparibhūta had no obvious authority for delivering predictions of future buddhahood, and monastics who looked askance at the nascent Mahāyāna movement may have found his words presumptuous and offensive. Hence, he was “always despised.” Dharmaraksa, who first rendered the Lotus Sūtra into Chinese, translated the bodhisattva’s name in this way. But Kumārajīva instead adopted “Never Despising,” shifting emphasis to the bodhisattva’s attitude of reverence for all. As Nichiren expresses it: “In the past, the bodhisattva Sadāparibhūta carried out the practice of veneration, saying that all beings have the buddha nature; that if they embrace the Lotus Sūtra, they are certain to attain buddhahood; and that to slight another is to slight the Buddha himself. He bowed even to those who did not embrace the Lotus Sūtra, because they too had the buddha nature and might someday accept the sūtra.”
The Lotus Sūtra’s Power of Divine Help
It is stated [in “Medicine King Bodhisattva” chapter] that this sūtra will spread widely in Jambudvīpa after 2,000 years. In this statement the Lotus Sūtra is likened to the third parable of the Moon. Grand Master Dengyō interprets this, “The Ages of the True Dharma and the Semblance Dharma have already passed, and the Latter Age of Degeneration is around the corner. Now is the time for the One Vehicle teaching of the Lotus Sūtra to spread.” The divine help of the Lotus Sūtra is superior to other sūtras in both the Ages of the True Dharma and the Semblance Dharma. However, as the moonlight is brighter in the fall and winter than in the spring and summer, the Lotus Sūtra’s power of divine help grows more powerful in the Latter Age than in the 2,000-year period of the Ages of the True and Semblance Dharmas.
Yakuō-bon Tokui-shō, The Essence of the “Medicine King Bodhisattva” Chapter, Writings of Nichiren Shōnin, Faith and Practice, Volume 4, Page 31
The Avatar of Grand Master T’ien-t’ai
When Grand Master Dengyō of Japan dug the ground to build the Main Temple on Mt. Hiei, a key with eight tongues emerged. Later, he took the key with him when he sailed to T’ang China. There he met Venerable Tao-sui, the seventh patriarch of the T’ien-t’ai School and a disciple of Grand Master Miao-lê and was initiated into the T’ien-t’ai doctrine. Grand Master Dengyō was so genuine and intelligent by nature that Tao-sui was delighted to show him the fifteen storehouses of Buddhist scriptures built by Grand Master T’ien-t’ai. Fourteen of them were opened but not the last one. Grand Master Dengyō then requested, “Please open this storehouse.” Venerable Tao-sui replied, “There is no key to this storehouse. I believe that Grand Master T’ien-t’ai will appear some day again in this world to open it himself.” Grand Master Dengyō then took out the key that he had brought from Japan and opened it. When it was opened, rays of light generated in the storehouse brightened the room. Looking for the source of the light, they found it coming from the very sentence on the “three thousand existences contained in one thought” in the fifth fascicle of the Great Concentration and Insight. It was gracious and wonderful. Venerable Tao-sui, who transmitted the T’ien-t’ai doctrine to Grand Master Dengyo, bowed before his disciple, saying, “You are the avatar of Grand Master T’ien-t’ai.” In this way, all the books and scrolls of Grand Master T’ien-t’ai that had been kept in those storehouses were brought to Japan. At present in the Main Hall of the Enryaku-ji Temple on Mt. Hiei are the 25th chapter of the Lotus Sūtra, “Word-Voice-Perceiver Bodhisattva,” copied by Grand Master T’ien-t’ai and the Great Concentration and Insight recorded by Grand Master Chang-an.
Ichidai Shōgyō Tai-I, Outline of All the Holy Teachings of the Buddha, Writings of Nichiren Shōnin, Doctrine 3, Page 90-91