The religions and philosophies of India rate higher than the Chinese traditions
in Nichiren’s evaluation because some of them did teach the law of cause and effect, rebirth in the six paths of transmigration, and the need to strive for rebirth in the heavens through the cultivation of morality and meditative disciplines. Nichiren does not actually use the word “Brahmanism” to refer to them, but instead the Chinese character for “outside” in reference to all the teachings in India that Buddhists considered the “outside way” in contrast to the Buddha Dharma. In this outside way he is encompassing both the teachings of the brahmins who followed the Vedic revelation and the ascetics whose teachings rejected the Vedas.
Open Your Eyes, p74
Category Archives: WONS
Predictions Proven True
These are the predictions in the “Risshō Ankoku-ron.” Now I, Nichiren, would like to add my views to them. The Buddha once predicted that Kutoku, a Jain, would die in seven days and be reborn a hungry spirit. Refuting the Buddha, Kutoku declared that he would not die in seven days and that he would be an arhat, who would not be reborn in the realm of hungry spirits. Nevertheless, Kutoku died in seven days, showing the very appearance of the hungry spirit just as predicted by the Buddha.
When the wife of a rich man in the city of Campā, in central India, became pregnant, six non-Buddhist masters insisted that she would give birth to a baby girl. However, just as the Buddha predicted, a baby boy was born.
Upon finishing the preaching of the Lotus Sūtra, the Buddha predicted in the Sūtra of Meditation on the Universal Sage Bodhisattva that He would enter Nirvāṇa in three months. Although non-Buddhist masters all called it a lie, the Buddha entered Nirvāṇa on the fifteenth of the second month.
It is stated in the Lotus Sūtra, fascicle 2, chapter three on “A Parable”: ” Śāriputra! After a countless, inconceivable number of kalpa from now you will become a Buddha called Flower Light Buddha.” The sūtra also asserts in the third fascicle, chapter eight, “Assurance of Future Buddhahood”: “This Mahā-Kāśyapa, a disciple of Mine, will see 300 trillions of Buddhas in future lives. … After that in the final stage of his physical existence, he will become a Buddha called Light Buddha.” It is declared in the fourth fascicle, chapter ten, “The Teacher of the Dharma, “If anyone rejoices even for a moment at hearing a verse or a phrase of the Sūtra of the Lotus Flower Of the Wonderful Dharma after My death, I also assure him of his future attainment of Perfect Enlightenment.”
These passages in the Lotus Sūtra are predictions of the Buddha about future lives. Nevertheless, who would believe in them if His three predictions cited above, such as the death of Kutoku, a Jain, had not proved to be true? It would be difficult to believe in them even if the Buddha of Many Treasures attested them to be true, and Buddhas in manifestation swore to their truth with their long tongues touching the Brahma Heaven. The same can be said about me today. Even if I, Nichiren, were able to preach as fluently as or show the divine powers of Maudgalyāyana, who would believe in me if my predictions had not proven to be true?
When a letter of state came from the Mongol Empire in the fifth year of the Bun’ei Era (1268), a wise man, if there had been one in Japan, should have wondered whether or not my prediction was proving to be true. I uttered harsh words to Hei no Saemonnojō who arrested me on the twelfth of the ninth month in the eighth year of the Bun’ei Era (1271). Those harsh words have proved to be true on the eleventh of the second month in the following year, when a domestic disturbance erupted. Anyone with a human mind should have believed in me. People should have believed in me even more so, as Mongol troops have invaded Japan this year, plundering the two provinces of Iki and Tsushima. Even pieces of wood and stone or birds and beasts would be startled by the exact agreement between what I had predicted and what actually happened. Yet, nobody listens to me. This is no trivial matter. Possessed by evil spirits, all the people in this country are drunk and insane. It is sad, pitiful, fearful, and hateful.
Ken Risshō-i Shō, A Tract Revealing the Gist of the “Risshō Ankoku-ron,” Writings of Nichiren Shōnin, Doctrine 1, Page 164-165
Beyond Death And Before Birth
Those attracted to Buddhism were not content to leave the question of what lies beyond death (or before birth) unanswered. They were deeply dissatisfied by Confucian agnosticism and Taoist fatalism regarding why we are born, where (if anywhere) we go when we die, why there is so much injustice in the world, and whether our moral and spiritual strivings mean anything in the face of death’s inevitability. The humanism of the indigenous Chinese traditions was very realistic and practical, but it tended to leave an existential void that Buddhism seemed better able to respond to with its teachings of rebirth and the process of sowing and reaping the effects of one’s causes over many lifetimes. Though imperfectly understood, at least at first, Buddhism gave people a sense of hope, responsibility, and meaning by teaching that life did not end at death and that the course of our lives is not random or the product of some arbitrary fate (whether endowed by Heaven or the Tao) but is determined by our own actions in sowing the seeds of good or ill that will come to fruition in present or future lifetimes.
Nichiren, like many other Buddhist teachers in East Asia before and after him, praises the humanistic virtues and civilized arts that the Confucians and Taoists taught, but in the end he too finds that their teachings are limited to only the present lifetime and that they do not address the debts owed from previous lives nor do they teach anything pertaining to the lives to come.
They may be called saints as far as their teachings for our present lives are concerned, but they cannot be called saints when we see that they know nothing about our previous or future lives. They are not different from ordinary men who cannot look at their backs or blind men who cannot see even their fronts. … But they are not true saints because they do not know the past and future. They cannot save the future lives of their parents, lords, and teachers. Therefore, we can say that they do not know the favors given to them by their seniors.
Open Your Eyes, p70Hyakkai Senyo vs. Ichinen Sanzen
QUESTION: How does the term “1,000 aspects contained in 100 realms” (hyakkai senyo) differ from “3,000 existences contained in one thought” (ichinen sanzen)?
ANSWER: Speaking of a mind having “1,000 aspects contained in 100 realms,” we consider sentient beings only. When we talk about “3,000 existences contained in one thought,” we consider both sentient as well as insentient beings.
Kanjin Honzon-shō, A Treatise Revealing the Spiritual Contemplation and the Most Verable One, Writings of Nichiren Shōnin, Doctrine 2, Page 130
Five Major Precepts and Five Constant Virtues
The Trapusa and Bhallika Sūtra, another apocryphal Chinese sūtra composed in the year 460 by a monk named Tan-jing, equated the five major precepts of Buddhism that enable one to be reborn as a human being with the five constant virtues of Han Confucianism. This became a popular theme taken up by later East Asian Buddhist writers. In the ninth century work Inquiry Into the Origin of Humanity by Zongmi (780-841) the equation of the five precepts and five constant virtues is put forth in the following formula: “Not killing is benevolence, not stealing is righteousness, not committing adultery is propriety, not lying is trustworthiness, and, by neither drinking wine nor eating meat, the spirit is purified and one increases in wisdom.” Nichiren also assumed this equivalence and alluded to it in works such as The Cause of Misfortunes (Sainan Kōki Yurao, considered a trial essay for Risshō Ankoku-ron):
Prior to Buddhism being introduced in China sage rulers such as the Yellow Emperor governed their kingdoms by means of the five virtues. After the introduction of Buddhism we can see these five virtues are the same as the five precepts of Buddhism prohibiting killing, stealing, adultery, lying, and drinking liquor. Ancient Chinese sages such as Lao-tzu and Confucius are the three sages whom the Buddha dispatched to China in order to propagate a Buddhism adapted to suit the land in the distant future. Therefore, the loss of kingdoms by such rulers as King Chieh of Hsia, King Chou Hsin of Yin, and King Yu of Chou through violating the five virtues equals violating the five precepts.
Also, to be fortunate in being born a human being and becoming a king is due to the merit of having observed the five precepts and the ten virtuous acts. Although non-Buddhist scriptures are superficial in teaching, not preaching the cause-and-effect relationship between merits in the past and rewards in the future, those who observed the five precepts and ten virtuous acts became kings. Accordingly, when people transgress the five virtues, heavenly calamities and terrestrial disasters will occur in succession.
As far as Nichiren and other East Asian Buddhists like Zongmi, or the Tiantai patriarchs Zhiyi and Zhanran were concerned, the reality behind the Confucian teaching of the Mandate of Heaven was not the collective will of the ancestors or the inscrutable workings of nature, but the unfolding of the law of cause and effect. Cause and effect operate according to the nature of one’s deeds for better or worse.
Open Your Eyes, p64-65Seeing the Four Realms of Holy Ones
QUESTION: It is not entirely clear that the six realms of illusion exist in the realms of human beings, but I am beginning to think they seem to as I listen to you. Nevertheless, I cannot see the four realms of holy ones at all. What do you say about this?
ANWSER: You doubted the existence of six realms of illusion in the realm of men, but I tried hard to explain it until you said you seemed to understand it. The same might happen with four realms of holy ones. Therefore, I shall try to explain as much as possible what the sūtras state, supplemented with reason. We see the so-called principle of impermanence everywhere in front of our eyes. We humans understand this principle, through which two groups of Hinayāna sages (Two Vehicles) called śrāvaka and pratyekabuddha try to obtain enlightenment (arhatship). How can we say then that the realms of two Hinayāna sage groups are not included in the realm of men? A man, no matter how inconsiderate he may be, loves his wife and children. It shows that he is partly in the bodhisattva realm.
The only realm contained in the realm of men and yet hard to see is that of Buddhas. However, since we see nine other realms included in the realm of human beings, we can conjecture that the realm of Buddhas, too, is contained therein. You should firmly believe this and have no doubt about it. On the existence of the realm of Buddhas contained in the human realm, the Lotus Sūtra states in the second “Expedients” chapter that the purpose of Buddhas appearing in the world was “to cause all living beings to open the gate to the insight of the Buddha.” And in the Nirvana Sūtra, we come across a passage which states: “Though having only human eye, those who study Mahāyāna Buddhism are regarded the same as having Buddha-eye because they see the truth of Buddhism.” The reason why we, ordinary people, born in the Latter Age, can put faith in the Lotus Sūtra is that the realm of Buddhas is included in the realm of human beings.
Kanjin Honzon-shō, A Treatise Revealing the Spiritual Contemplation and the Most Verable One, Writings of Nichiren Shōnin, Doctrine 2, Page 135
The Diamond Chalice Precept
In order to reflect his new understanding of the Buddha and Buddhist practice, Nichiren believed that the time had come for the establishment of a new precept platform. Nichiren taught that it was impractical for the ordinary person in the Latter Age of the Dharma to attempt to approach awakening by merely adhering to a code of conduct. People no longer felt capable of living up to these various sets of precepts; many of those who did had come to realize that morality and ethics alone do not bring anyone closer to awakening. Of course, there were also hypocrites who strictly adhered to the letter of the precepts while violating their spirit. In order to remedy this, Nichiren taught that the true spirit of all the various sets of precepts is expressed in the Lotus Sūtra. Therefore, the most important thing is to simply strive to uphold the Lotus Sūtra in order to transcend one’s imperfections and attain awakening. This is the true fulfillment of all the precepts.
The Manual of Nichiren Buddhism explains this as follows:
Nichiren claimed that the kaidan at Hieizan was established for the priests whose duty was to save the people of the semblance age of the Dharma and that a new kaidan should be established for the priests who would save those of the latter age of the Dharma. He also held that not only priests but also laymen should come to the Kaidan of the Essential Teaching and receive the Fundamental Precept of Nichiren Buddhism, that is to chant the Daimoku, which should be practiced by all living beings, priests or not. (Murano 1995, p. 62)
Teaching, Practice and Proof, a writing attributed to Nichiren, refers to the “fundamental precept” of upholding the Lotus Sūtra as the “Diamond Chalice Precept.” The following passage from the Brahmā’s Net Sūtra is a possible source for this precept: “This precept of the diamond chalice is the source of all Buddhas, the source of all bodhisattvas and the seed of the Buddha nature.” Nichiren realized that if the Wonderful Dharma of the Lotus Flower Teaching, Myōhō Renge Kyō, is the enlightenment of the Eternal Śākyamuni Buddha and therefore the seed of buddhahood, then Myōhō Renge Kyō is itself the Diamond Chalice Precept. By chanting Namu Myōhō Renge Kyō, practitioners would be upholding the Diamond Chalice Precept that embraces all other precepts. Nichiren goes on to say in Teaching, Practice and Proof:
Afterwards, [explain that] the core realization of Myōhō Renge Kyō, which is the main gate of the Lotus Sūtra, contains all the merits of the practices and virtues of all the buddhas of the past, present, and future, which manifests as the five characters. How could these five characters not contain the merits of all precepts? Once the practitioner has this comprehensive Wonderful Precept, even if he wants to destroy it, he cannot. This has been called the ‘Diamond Chalice Precept.’ All buddhas of the past, present, and future keep this precept. All the Dharma-bodies, reward-bodies, and accommodative-bodies become the buddhas of no beginning and no end. The Great Master Tiantai wrote: ‘[The Buddha] secretly put this into all the teachings and did not expound it.’ Now when all people, whether wise or foolish, householder or home-leaver, upper or lower class, of the present latter age of the Dharma train themselves in accord with the view of Myōhō Renge Kyō, why should they not obtain buddhahood?
[The twenty-first chapter of the Lotus Sūtra states:] ‘Therefore, the man of wisdom who hears the benefits of these merits and who keeps this sūtra after my extinction will be able to attain the awakening of the Buddha definitely and doubtlessly. The people of the provisional schools who slip away from this decisive teaching of the three Buddhas (Śākyamuni, Many Treasures, and the emanation buddhas of the ten directions) will definitely end up in the Avici Hell. Similarly, if this precept is so excellent, then all the precepts of the previous provisional teaching will have no merit. Without any merit, the daily rules of abstention are useless. (Kyōgyōshō Gosho in the Shōwa teihon p. 1488 as translated by Yumi and Michael McCormick)
Open Your Eyes, p470-471T’ien-t’ai and Dengyō and the Lotus Sūtra
Generally speaking, only these two, T’ien-t’ai and Dengyō, were practicers of the Lotus Sūtra in the 1,800 years after the death of the Buddha. Grand Master Dengyō, therefore, cites in his Outstanding Principles of the Lotus Sūtra the words of the Lotus Sūtra, chapter 11 on the “Appearance of the Stupa of Treasures,” which states that lifting up Mt. Sumeru and throwing it to numerous Buddha lands is not as difficult as spreading the Lotus Sūtra in the Latter Age of Degeneration after the death of the Buddha. Interpreting this, he then declares: “Śākyamuni Buddha said that it is easy to uphold the sūtras, which are shallow in meaning, but it is difficult to uphold those sūtras profound in meaning. Therefore, it is natural for men of valor to believe in the Lotus Sūtra, which is profound in meaning, just as Grand Master T’ien-t’ai following the wishes of Śākyamuni spread the Lotus School in China in the past; and today we on Mt. Hiei, following the teaching of T’ien-t’ai, are propagating the Lotus School in Japan.”
The meaning of this interpretation is that suppose there was a short man, five feet tall, living in between the ninth small kalpa within the Kalpa of Continuance when the human life span was 100 years and decreasing, and the last fifty years of Śākyamuni Buddha’s life and 1,800 years after His death. Even if such a man can throw a gold mountain, 168,000 yojana or 6,620,000 ri in height, over the Surrounding Iron Mountains as though it were a one or two inch piece of tile thrown a few hundred yards at a speed faster than a sparrow, it would be more difficult to expound the Lotus Sūtra in the Latter Age of Degeneration the way the Buddha did during His lifetime. Only Grand Masters T’ien t’ai and Dengyō spread it in a way similar to that of the Buddha.
Senji-shō, Selecting the Right time: A Tract by Nichiren, the Buddha’s Disciple, Writings of Nichiren Shōnin, Doctrine 1, Page 215-216
Nichiren and the Precepts
It is clear that Nichiren was no longer advocating even the Mahāyāna precepts of the Brahmā’s Net Sūtra. He believed that the practice of revering the true spirit of the Lotus Sūtra by invoking its title transcended any precept codes or particular Buddhist practices or lifestyles inherited from the past as those were all just provisional methods based on provisional teachings that were no longer efficacious. The following statements of his in other writings also express his view that faith in the Lotus Sūtra is what leads to buddhahood and not the observance of precepts:
Speaking of Ajātaśatru and Devadatta: “I am convinced that ordinary people in the Latter Age of Degeneration commit sins more or less. Whether or not such a man can reach Buddhahood depends not on how serious his sin is but whether or not he believes in the Lotus Sūtra. (Hori 2002, p. 188)
It is preached in the Lotus Sūtra, the “Appearance of the Stūpa of Treasures” chapter, ‘Upholding this sūtra is what is called observing the precepts.’ (Hori 2004, p. 214)
Open Your Eyes, p467-468Mutually Possessed Characteristics of the Ten Realms
QUESTION: Does the passage in the Flower Garland Sūtra that states there is no difference among mind, Buddha, and people attest to the truth of the Mutually Possessed Characteristics of the Ten Realms (Each of the ten realms mutually contains characteristics of the other nine)?
ANSWER: Following this passage in the Flower Garland Sūtra it is preached that the Great Medicine King Tree cannot grow in two places: śrāvaka and pratyekabuddha. According to this, it is clear that the attainment of Buddhahood by the Two Vehicles is not allowed in the Flower Garland Sūtra. The Flower Garland Sūtra appears to express the doctrine of Mutually Possessed Characteristics of the Ten Realms. However, since this sūtra does not actually preach the attainment of Buddhahood by the Two Vehicles, it does not allow the Mutually Possessed Characteristics of the Ten Realms. Moreover, the content of the pre-Lotus sūtras should be evaluated according to the Lotus Sūtra, which states that those who have mastered Hinayāna Buddhism are excluded from attaining Buddhahood. Therefore, it is clear that the Flower Garland Sūtra tells bodhisattvas that there is no attainment of Buddhahood by the Two Vehicles. The same is true with sūtras of the Hōdō period and the Wisdom Sūtra.
Nijō Sabutsu Ji, Obtaining Buddhahood by the Two Vehicles, Writings of Nichiren Shōnin, Doctrine 3, Page 226-227