Category Archives: WONS

WONS

Kumārajīva’s Tongue

Tripitaka Master Kumārajīva used to say from his own pulpit:

“All the scriptures of Buddhism in Chinese do not represent the true meaning of the original Sanskrit. Hoping to reveal this, I have made a great vow: “I have made my body impure by getting married, but as far as my tongue is concerned, I will keep it pure and refrain from speaking falsely on Buddhism.” To prove it, cremate my body after my death. If my tongue burns together with my body, you should consider my translations of scripture as false and discard them all.”

Therefore, everybody, from the emperor down to the populace, wished to live long enough to see the death of Tripiṭaka Master Kumārajīva. Later, when he died and was cremated, his impure corpse all became ashes, but his tongue alone remained unburnt on the blue lotus that appeared in the fire. Radiating rays of five colors, it shone so brightly, that the night looked as bright as the day, and even the sun in the day paled in comparison. As a result, estimation of the sūtras translated by all other masters began to decline while those translated by Kumārajīva, especially the Lotus Sūtra, began to spread quickly in China.

Senji-shō, Selecting the Right time: A Tract by Nichiren, the Buddha’s Disciple, Writings of Nichiren Shōnin, Doctrine 1, Page 211

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The Great Merit of Beginning Practicers

Grand Master T’ien-t’ai … wrote in his Words and Phrases of the Lotus Sūtra, fascicle 10, “The eighteenth chapter of the Lotus Sūtra is entitled ‘The Merits of Rejoicing upon Hearing This Sūtra’ because the sūtra’s merit is superior to all other sūtras in every respect.” The Lotus Sūtra, more than any other sūtra, enlightens those whose capacity to understand is limited. Unaware of this, teachers of other sects maintain that only those with superior capacity in understanding can have faith in the Lotus Sūtra. Rebutting this, Grand Master Miao-lê stated in his Annotations on the Words and Phrases of the Lotus Sūtra, fascicle 10, “Those erroneous teachers probably did not realize that even beginning practicers can have great merit; they insisted that the Lotus Sūtra can be practiced only by those with advanced training, slighting those with little training. Thus, the 18th chapter shows the great merit of beginning practicers, revealing the excellent merit of this sūtra. ”

Shugo Kokka-ron, Treatise on Protecting the Nation, Writings of Nichiren Shōnin, Doctrine 1, Pages 40-41

WONS

A Man Called Nichiren Was Beheaded

A man called Nichiren was beheaded at one o’clock during the night of the twelfth day in the ninth month last year. His soul has come to the province of Sado and is writing this in the midst of snow in February in the following year to be sent to his closely related disciples from past lives. As such this writing of mine may sound to you frightening but it should not. How fearful others will be when they read this writing! This is the bright mirror in which Śākyamuni Buddha, the Buddha of Many Treasures, and other Buddhas in manifestation all over the universe reflected the state of Japan in the future, namely through the conditions of Japan today. Consider this as my memento in case I die.

Kaimoku-shō, Open Your Eyes to the Lotus Teaching, Writings of Nichiren Shōnin, Doctrine 2, Page 91

WONS

Donors to the Upholder of the Lotus Sūtra

The Sūtra of Transmission of the Buddhist Teaching relates the story of how a boy who had donated a rice cake made of sand to the Buddha in the past was reborn a hundred years later as the ruler governing one-fourth of the Jambudvīpa. This story refers to Emperor Aśoka. It is stated in the Lotus Sūtra, “The Teacher of the Dharma” chapter, that if we compare the merit received through making various offerings to Śākyamuni Buddha for as long as one kalpa (aeon) with that of helping a practicer of the Lotus Sūtra for a short while in the Latter Age of Degeneration, the merit of helping a practicer of the Lotus Sūtra is superior. Grand Master Miao-lê explains this in his Annotations on the Words and Phrases of the Lotus Sūtra, “Donors to the upholder of the Lotus Sūtra are superior to those who make donations to the Buddha with the ten epithets.” Therefore, the merit of your donation to me is superior to the merit of making a donation to the Buddha. Accordingly, there is no doubt that you will attain Buddhahood.

Takahashī-dono Gohenji, A Reply to Lord Takahashi, Writings of Nichiren Shōnin, Volume 7, Followers II, Pages 82-83

WONS

The ‘Three Hindrances’ and ‘Four Devils’

The Great Concentration and Insight by Grand Master T’ien-t’ai is the greatest of his works and contains the essence of the holy teachings of Śākyamuni Buddha preached in His lifetime. About 500 years or so since Buddhism was brought into China, the wisdom of the three Southern and seven Northern masters was comparable to the sun and moon, and their virtue resounded in the whole world. Yet they were at a loss as to the profundity, comparative superiority, and sequence of His lifetime preaching. It was then that Grand Master T’ien-t’ai not only explained the Buddhism of Śākyamuni Buddha once more but also extracted the wish-fulfilling gem from the storehouse of the five Chinese characters of the Lotus Sūtra entitled “3,000 existences contained in one thought,” giving it to all the people in India, China, and Japan.

This doctrine of the Great Concentration and Insight was explained for the first time in China. Even the commentators in India were unable to explain it. Grand Master Chang-an, therefore states at the beginning of the Great Concentration and Insight, “The clear and modest doctrine of the Great Concentration and Insight had never been heard of,” and the Profound Meaning of the Lotus Sūtra, fascicle 3, declares, “Even the Great Wisdom Discourse by Nāgārjuna in India cannot compare to it.”

In particular, the “3,000 existences contained in one thought” doctrine expounded in the Great Concentration and Insight, fascicle 5, is all the more profound. When we speak of this doctrine, it is inevitable that devil’s will come to hinder us. Put another way, when devils do not come to hinder us, we know the True Dharma is not involved. Therefore, it is stated in the Great Concentration and Insight, fascicle 5, “As practicing and understanding of the ‘tranquility and contemplation’ progress, the ‘three hindrances and four devils’ compete to interfere with the practicer. … Do not follow them or fear them. When one follows them, one will fall into the evil realms; and if one is afraid of them, one will be unable to master the True Dharma.” This is exactly what I have experienced with my own body. Also, this should be a clear mirror for my disciples and followers to reflect upon. Please practice with reverence, thereby producing nourishment for the future practicers of the Lotus Sūtra.

The “three hindrances” in this citation refer to evil passions, evil karma, and painful retributions. The evil passions are the obstacles arising from the three poisons of greed, anger, and stupidity; the evil karma refers to the obstruction arising from wives and children; and the painful retributions are obstructions caused by the rulers of a country, parents, and others. Among the “four devils” that cause hindrances is the king of devils in the Sixth Heaven in the realm of desire.

Kyōdai-shō, A Letter to the Ikegami Brothers, Writings of Nichiren Shōnin, Volume 6, Followers I, Page 83-84

WONS

The Most Obstinate Person

Now, I, Nichiren, am not a wise man, much less a sage. I am the most obstinate person in the whole country. However, as my experience coincides with what is said in the sūtra, I will be delighted upon encountering a severe peril as if my parents were reborn or personal enemies encounter a mishap. It is most delightful for a foolish person to be regarded by the Buddha as a sage.

Ueno-dono Gohenji, A Reply to Lord Ueno, Writings of Nichiren Shōnin, Faith and Practice, Volume 4, Page 112

WONS

A Man of Shallow Faith

A man of shallow faith pretends to have right faith and is contemptuous towards other followers, so as to harm the faith of others. Leave such people alone. By the intention of the King of the Brahma Heaven, Indra, and other deities, I believe that such a time will certainly come when all the people of Japan will simultaneously believe in the Lotus Sūtra. I am sure that many people then will say, “I have believed in this sūtra all along.”

Ueno-dono Gohenji, A Reply to Lord Ueno, Writings of Nichiren Shōnin, Faith and Practice, Volume 4, Page 112

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