Category Archives: WONS

WONS

Seeing Living Buddhas Giving Benefit to People

Men of the Two Vehicles such as Śāripūtra and Maudgalyāyana who had been the Buddha’s disciples awakened to their first aspiration for Buddhahood at that time of the Buddha’s first sermon at Deer Park. The Buddha, however, expounded only expedient teachings to them for more than forty years. Now in the Lotus Sūtra, He expounded the True Dharma. And when the eternity of the life of the Buddha was suggested in chapter 15 on the “Appearance of Bodhisattvas from Underground” in the essential section of the Lotus Sūtra, great Bodhisattvas, men of the Two Vehicles (srāvaka and pratyekabuddha), the King of the Brahma Heaven, Indra, sun god, moon god, Four Heavenly Kings, and Dragon King, who had listened to the Buddha preach ever since the preaching of the Flower Garland Sūtra, attained enlightenment, reaching the same rank as the Buddha or the one next to it. Therefore, when we look up to heaven today, we can see living Buddhas giving benefit to people while retaining their original ranks.

Hokke Shuyō Shō, Treatise on the Essence of the Lotus Sūtra, Writings of Nichiren Shōnin, Doctrine 2, Page 211

WONS

Answering When a Practicer of the Lotus Sūtra Says a Prayer

As the Ages of the True and Sembance Dharmas have already passed those who observe precepts today are as scarce as tigers in downtown; and finding people of wisdom is as rare as the giraffe’s horn. We have to depend on a light before the moon appears; where gems do not exist, gold and silver are treasures. As there exists a precedent of returning a favor received from a white crow to a black crow, favors of a holy priest should be returned to an ordinary priest today. How can there then be no answer when a practicer of the Lotus Sūtra says a prayer that requires a prompt answer?

Kitō Shō, Treatise on Prayers, Writings of Nichiren Shōnin, Faith and Practice, Volume 4, Page 68

d21b, WONS

The Pure Land Where the Practicer of Lotus Sūtra Resides

QUESTION: Which “Pure Land” should practicers of the Lotus Sūtra pray to be reborn in?

ANSWER: It is stated in the sixteenth chapter on “The Life Span of the Buddha,” the essence of the Lotus Sūtra consisting of 28 chapters, “I will always stay in this Sahā World;” “I reside here always;” and “This world of Mine is at peace.” According to these statements, the Eternal True Buddha, the origin of all Buddhas in manifestation, is always in this Sahā World. Then why should we wish to be anywhere other than this Sahā World? You should know that there is no Pure Land other than the very place where the practicer of the Lotus Sūtra resides. Why should we concern ourselves seeking a Pure Land in any other place?

It is, therefore, stated in the twenty-first chapter on the “Divine Powers of the Buddha” of the Lotus Sūtra: “Wherever scrolls of the sūtra are placed, whether it may be in a garden, a forest, under a tree, in a monastery, a layman’s house, a palace, a mountain, a valley or a wilderness…, you should know that it is the very place to practice Buddhism.” The Nirvana Sūtra states: “You should know, Gentlemen, that wherever this Nirvana Sūtra spreads becomes the Pure Land as indestructible as a diamond, inhabited by people with bodies as imperishable as a diamond.” Those who believe in and practice the Lotus-Nirvana Sūtras, thus, should not seek the Pure Land anywhere other than the very place where they, believers of this sutra, reside.

Shugo Kokka-ron, Treatise on Protecting the Nation, Writings of Nichiren Shōnin, Doctrine 1, Pages 67-68

WONS

For Whom Was the “The Life Span of the Buddha” Expounded?

QUESTION: For whom was the chapter on “The Life Span of the Buddha” expounded, revealing the Buddha’s enlightenment in the remotest past broadly and in detail?

ANSWER: “The Life Span of the Buddha” chapter together with a half chapter each preceding and following it were expounded specially for the people living after the Buddha’s extinction from beginning to end. It was expounded especially for those in this Latter Age of Degeneration such as Nichiren.

Hokke Shuyō Shō, Treatise on the Essence of the Lotus Sūtra, Writings of Nichiren Shōnin, Doctrine 2, Page 211-212

WONS

Believing in the Three Treasures of Buddhism

The Words and Phrases of the Lotus Sūtra, fascicle 4, states: “It is said that a thief acquired the golden head of a Buddhist statue by uttering ‘Namu Buddha.’ How much more so for a wise man saying this. Venerable gods in the entire universe will not fail to help a wise man. Be diligent and don’t be lazy.”

This interpretation means that once upon a time there was a state in India where the gods in heaven were worshiped but Buddhism was not. A Buddhist temple was built there enshrining the King of Devils in the Sixth Heaven. As the head of this King’s statue was made of gold, a thief had been trying to steal it for years in vain. One day this thief sneaked into the temple and listened secretly to the Buddha’s sermon saying that “namu” means “to be surprised and awakened.” So, the thief chanted “Namu Buddha.” This enabled him to get hold of the head of the Buddhist statue that he had been trying to steal. Later he confessed it to an investigator. As a result, it is said, everyone in the state abandoned the gods in heaven and became a Buddhist. Surmising from this instance of a thief, even a sinner can be relieved of a great burden if one believes in the Three Treasures of Buddhism.

Dōjōjin Shugo-ji, Protective Deities for the Place of Practicing Buddhism, Writings of Nichiren Shōnin, Volume 6, Followers I, Pages 16

WONS

Sūtras that Reflect Their Own Minds

Pre-Lotus sūtras expound on such topics as the bodies and minds of people. They were expounded according to the wishes of the people. Although they are the Buddha’s teachings, they are nothing but people’s minds, therefore, they were called “sūtras preached according to others’ minds.” Suppose parents who had an aversion to alcohol had a son who loved to drink liquor. Because of their love for their son and also to cater to his whim, they made it a point to offer him alcohol, pretending that they also were drinkers of liquor. The hopeless son then assumed that his parents truly loved alcohol. Sūtras preached according to others’ minds are the same.

The Daii Sūtra expounds on issues regarding human and heavenly beings. The Āgama sūtras expound on the Two Vehicles (śrāvaka and pratyekabuddha). The Flower Garland Sūtra expounds on bodhisattvas. The Hōdō sūtras and the Wisdom Sūtra are similar to the Āgama sūtras and the Daii Sūtra, but they are also similar to the Flower Garland Sūtra. If unenlightened people in the Latter Age of Degeneration read these sūtras, they may think that these are in accordance to the Buddha’s wish. Strictly speaking, however, they read sūtras that reflect their own minds. Their minds are originally inept to such an extent that nothing is satisfactory.

Zui-jii Gosho, The Sūtra Preached in Accordance to [the Buddha’s] Own Mind, Writings of Nichiren Shōnin, Faith and Practice, Volume 4, Page 154-155

d18b, d19b, WONS

For Whom Was the Lotus Sūtra Expounded?

QUESTION: For whom was the Lotus Sūtra expounded?

ANSWER: There are two views about the eight chapters from chapter 2 on the “Expedients” to chapter 9 on the “Assurance of Future Buddhahood” of the Lotus Sūtra. If we read these chapters in the order of chapters from the beginning, we can see that the sūtra was preached first of all for Bodhisattvas, secondly for the men of Two Vehicles such as śrāvaka and pratyekabuddha, and thirdly for ordinary people. However, when we read the chapters in reverse order beginning with the 14th on the “Peaceful Practices” (at the end of the theoretical section), followed by the 13th on the “Encouragement for Upholding This Sūtra,” the 12th on the “Devadatta,” the 11th on the “Appearance of the Stupa of Treasures,” and the 10th on the “Teacher of the Dharma,” we can see that these eight chapters were expounded for encouraging people after the Buddha’s extinction. People during the lifetime of the Buddha are secondary. Of those after the Buddha’s extinction, people in one thousand years of the Age of the True Dharma and one thousand years of the Age of the Semblance Dharma are secondary. The sūtra was expounded mainly for the people in the Latter Age of Degeneration. Of those in the Latter Age of Degeneration, I, Nichiren, am the very person for whom it was expounded.

Hokke Shuyō Shō, Treatise on the Essence of the Lotus Sūtra, Writings of Nichiren Shōnin, Doctrine 2, Page 209-210

WONS

Mt. Minobu

Residing here at Mt. Minobu is truly like living in the everlasting land of the gods where blessings come down from heaven. Even uncultured men and women would be attracted to this place. In the forlorn autumn twilight, the dew is deep around my grass hut and in the eaves it is strung like pearls on spider webs. The leaves deepen into scarlet and are reflected in the intermittent flow in the bamboo water pipes, and seeing them one would not doubt that it is like the view on the upper Tatsutakawa River.

Also, behind my home the rugged mountains rise up out of the depths, and the fruits of the treetops would fill the One Vehicle. Below the branches the cicadas sing raucously. In front of my hut, the rushing waters flow by. The moon of the thus-so nature that is the true aspect of all things floats overhead in a sky cleared of the darkness of deep ignorance because there are no clouds in the sky of Dharma-nature. In this tranquil setting, inside my hut we spend all day discussing the Dharma of the Wonderful Sūtra of the One Vehicle, and all through the night there is the sound of our recitation of the crucial writings. It is as though Mt. Sacred Eagle where I heard the World Honored One Śākyamuni lived had been brought right here. In the rising fog and severe storms, I go into the mountains to cut firewood. Through the dewy grass I go down into the deep valleys to collect water parsley. In the rapids of the swift mountain streams I rinse vegetables, and as I impatiently wait for my dampened sleeves to dry I think of the old poet Hitomaro who recited, “At Waka-no-ura, the fishermen think of the passing of their lives as they wait for the seaweed to dry.”

Minobu-san Gosho, Mt. Minobu Letter, Writings of Nichiren Shōnin, Volume 5, Page 125-126

WONS

Nichiren’s Great Quandary

I am in a great quandary. When my prediction comes true, it will prove that I am a sage, but Japan will be destroyed. I, Nichiren, have not committed any crime in this life. I am only sorry that what I said for the sake of my country and in order for me to repay the debt of gratitude to my native land was not appreciated. In addition, I was arrested and badly beaten with the fifth fascicle of the Lotus Sūtra, which I had kept in my bosom. Finally I was taken through the streets of Kamakura like a criminal. So I said loudly to the heavenly beings:

“The sun and moon gods are still in heaven as they had been at the time of the Lotus Assembly on Mt. Sacred Eagle. Yet they don’t come to rescue me, Nichiren, now when I am severely persecuted. Does it mean first of all, that I am not a true practicer of the Lotus Sutra? If so, I will not hesitate to correct my false view right away. If I, Nichiren, am a true practicer of the Lotus Sutra, please show proof immediately all over Japan. Otherwise, the sun and moon today are great liars who fool Säkyamuni Buddha, the Buddha of Many Treasures and Buddhas in all the worlds in the universe. Their lies are a hundred, thousand, ten thousand and ten million times larger than those committed by Devadatta and his disciple Kokālika.”

In prompt response they immediately caused civil disturbance, throwing Japan into confusion. Although I am an ordinary man not worth mentioning, in regard to upholding the Lotus Sūtra, I am the greatest man in Japan today.

Senji-shō, Selecting the Right time: A Tract by Nichiren, the Buddha’s Disciple, Writings of Nichiren Shōnin, Doctrine 1, Page 245-246

WONS

Retainers of the Eternal Śākyamuni Buddha

The honzon of the Tendai (T’ien-t’ai) Sect is Śākyamuni Buddha, who had actually practiced the Bodhisattva way and attained Buddhahood in the eternal past. The Buddhas such as Vairocana Buddha, Lord Preacher of the Flower Garland School, and the Great Sun Buddha, Lord Preacher of the True Word School, are retainers of this Eternal Śākyamuni Buddha.

Ichidai Goji Keizu, Genealogical Chart of the Buddha’s Lifetime Teachings in Five Periods, Writings of Nichiren Shōnin, Doctrine 3, Page 250