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On the Buddha's Prophecy
Wednesday, 30 April 2008
The True Entity of Life , Major Writings of Nichiren Daishounin
The True Entity of Life Question: In the Hoben chapter of Volume One of the Lotus Sutra is the passage: "The true entity of all phenomena can only be understood and shared between Buddhas. This reality consists of the appearance, nature...and their consistency from beginning to end." What does this mean? Answer: It means that all beings and their environments in any of the Ten Worlds, from Hell at the lowest to Buddhahood at the highest, are, without exception, the manifestations of Myoho-renge-kyo. Where there is an environment, there is life within it. Miao-lo states, "Both life (shoho) and its environment (eho) always manifest Myoho-renge-kyo." He also states, "The true entity is invariably revealed in all phenomena, and all phenomena invariably possess the Ten Factors. The Ten Factors invariably function within the Ten Worlds, and the Ten Worlds invariably entail both life and its environment." And, "Both the life and environment of Hell exist within the life of Buddha. On the other hand, the life and environment of Buddha do not transcend the lives of common mortals." Such precise explanations leave no room for doubt. Thus, all life in the universe is clearly Myoho-renge-kyo. Even the two Buddhas, Shakyamuni and Taho, are functions of Myoho-renge-kyo who appeared to bestow its blessings upon mankind. They manifested themselves as the two Buddhas and, seated together in the Treasure Tower, nodded in mutual agreement. No one but Nichiren has ever revealed these teachings. T'ien-t'ai, Miao-lo and Dengyo knew in their hearts but did not declare them aloud. There was reason for their silence: The Buddha had not entrusted them with this mission, the time had not yet come, and they had not been the Buddha's disciples from ages past. No one but Jogyo, Muhengyo and the other leaders of the Bodhisattvas of the Earth can appear during the first five hundred years of the Latter Day to spread the Law of Myoho-renge-kyo. Only they are qualified to inscribe the object of worship which physically manifests the ceremony of the two Buddhas seated together in the Treasure Tower. This is because both the Law and the object of worship are the reality of ichinen sanzen revealed in the Juryo chapter of the essential teaching. The two Buddhas, Shakyamuni and Taho, are merely functions of the true Buddha, while Myoho-renge-kyo actually is the true Buddha. The sutra explains this as "the Tathagata's secret and his mystic power." The "secret" refers to the entity of the Buddha's three properties and the "mystic power" to their functions. The entity is the true Buddha and the function, a provisional Buddha. The common mortal is the entity of the three properties, or the true Buddha. The Buddha is the function of the of the three properties, or a provisional Buddha. Shakyamuni is thought to have possessed the three virtues of sovereign, teacher and parent for the sake of us common mortals, but on the contrary, it is the common mortal who endowed him with the three virtues. T'ien-t'ai explains the Tathagata as follows: "Nyorai is the title of the Buddhas of the ten directions and three existences, of the two Buddhas and the three Buddhas, and of all the Buddhas, true and provisional." Here the "true Buddha" is the common mortal, whereas "provisional Buddhas" means the Buddha. Nevertheless, there is a clear distinction between a Buddha and a common mortal, in that a common mortal is deluded while a Buddha is enlightened. The common mortal fails to realize that he himself possesses both the entity and the function of the Buddha's three properties. "All phenomena" in the sutra refers to the Ten Worlds, and the "true entity" is what permeates the Ten Worlds. Reality is another expression for Myoho-renge-kyo; hence Myoho-renge-kyo is manifest in all phenomena. Hell appears hellish; that is the reality of Hell. When Hunger emerges, the reality of Hell is no longer present. A Buddha exhibits the reality of a Buddha, and a common mortal, that of a common mortal. All phenomena are themselves manifestations of Myoho-renge-kyo. This is the meaning of "all phenomena reveal the true entity." T'ien-t'ai states, "The profound principle of 'true entity' is the original law of Myoho-renge-kyo," thus identifying the phrase "true entity" with the theoretical teaching and "the original law of Myoho-renge-kyo" with the essential teaching. You should ponder this passage deep in your heart. Although not worthy of the honor, Nichiren was nevertheless the first to spread the Mystic Law entrusted to Bodhisattva Jogyo for propagation in the Latter Day of the Law. Nichiren was also the first to inscribe the Gohonzon, which is the embodiment of the Buddha from the remote past as revealed in the Juryo chapter of the essential teaching, of Taho Buddha who appeared when the Hoto chapter of the theoretical teaching was preached, and the Bodhisattvas of the Earth who emerged with the Yujutsu chapter. No matter how people may hate Nichiren, they cannot possibly alter the fact of his enlightenment. To have exiled Nichiren to this remote island is therefore a sin that can never be expiated, even with the passing of countless aeons. A passage from the Hiyu chapter reads, "Not even an aeon would be time enough to explain the full gravity of this sin." On the other hand, not even the wisdom of the Buddha can fathom the blessings one will obtain by giving alms to Nichiren and by becoming his disciple. The Yakuo chapter reads, "Not even with the Buddha's wisdom can one measure these benefits." Nichiren alone began to carry out the task of the Bodhisattvas of the Earth. He may even be one of them. If Nichiren should be a Bodhisattva of the Earth, then so must his disciples. The Hosshi chapter states, "If there is someone, whether man or woman, who secretly teaches to one person even a single phrase of the Lotus Sutra, let it be known that he is the envoy of the Buddha, sent to carry out the Buddha's work." Who else but us can this possibly refer to? When one is praised highly by others, he feels there is no hardship he cannot bear. Such is the courage which springs from words of praise. The votary born in the Latter Day of the Law who propagates the Lotus Sutra will encounter the three powerful enemies, who will cause him to be exiled and even sentence him to death. Yet Shakyamuni Buddha will enfold in his robe of mercy those who nonetheless persevere in propagating. All gods will make them offerings, support them with their shoulders and carry them on their backs. They possess supreme good fortune and qualify as leaders of all mankind. Thus extolled by Shakyamuni Buddha, Taho Buddha and all other Buddhas and bodhisattvas the seven ranks of heavenly gods and five ranks of earthly gods, Kishimojin and her ten daughters, the Four Heavenly Kings, Bonten, Taishaku, King Enma, the gods of the waters and winds, the gods of the seas and mountains, Dainichi Buddha, Bodhisattvas Fugen and Monju and the gods of the sun and moon, Nichiren has been able to endure countless harsh trails. When praised, one does not consider his personal risk, and when criticized, he can recklessly cause his own ruin. Such is the way of common mortals. No matter what, maintain your faith as a votary of the Lotus Sutra, and forever exert yourself as Nichiren's disciple. If you are of the same mind as Nichiren, you must be a Bodhisattva of the Earth. And since you are a Bodhisattva of the Earth, there is not the slightest doubt that you have been a disciple of the Buddha from the remotest past. The Yujutsu chapter states, "I have taught these people since the remotest past." There should be no discrimination among those who propagate the five characters of Myoho-renge-kyo in the Latter Day of the Law, be they men or women. Were they not Bodhisattvas of the Earth, they could not chant the Daimoku. Only I, Nichiren, at first chanted Nam-myoho-renge-kyo, but then two, three and a hundred followed, chanting and teaching others. Likewise, propagation will unfold this way in the future. Doesn't this dignify "emerging from the earth"? At the time of kosen-rufu, the entire Japanese nation will chant Nam-myoho-renge-kyo, as surly as an arrow aimed at the earth cannot miss the target. But now you must build your reputation as a votary of the Lotus Sutra and devote yourself to it. Shakyamuni Buddha and Taho Buddha, seated in the Treasure Tower in the air, surrounded by all other Buddhas and Bodhisattvas, nodded in agreement. What they decided upon was solely for the perpetuation of the True Law throughout the Latter Day. Taho Buddha had offered Shakyamuni Buddha a place beside him, and when they unfurled the banner of Myoho-renge-kyo, the two leaders of the entire multitude made their decision together. Could there have been anything false in their decision? Their ultimate purpose in meeting was to provide a way for all of us ordinary people to attain Buddhahood. Although I was not at that ceremony, in looking at the sutra, this is crystal-clear. On the other hand, I may have been at the ceremony, But since I am a common mortal, it is beyond my power to know the past. There is no doubt, however, that in the present life I am the votary of the Lotus Sutra, and that in the future I will therefore reach the seat of enlightenment. Judging the past from this point of view, I must have been at the ceremony in the air. There can be no discontinuity between past, present and future. Because I view things this way, I feel immeasurable delight even though I am now an exile. Joy as well as sorrow brings us to tears. Tears express our feeling for both blessings and misfortune. The one thousand arhats shed tears in memory of the Buddha, and in tears Bodhisattva Monju chanted Myoho-renge-kyo. From among those one thousand arhats, the venerable Ananda replied in tears, "Thus I heard." Thereupon the tears of all the others fell, wetting their inkstones, and they wrote "Myoho-renge-kyo" followed by "Thus I heard." I, Nichiren, now feel exactly as they did. I am now in exile because I spread the teaching of Myoho-renge-kyo. I spread this teaching because I, too, "heard thus": Shakyamuni Buddha and Taho Buddha left Myoho-renge-kyo for the Japanese and all people in the future. I cannot hold back my tears when I think of the great persecution confronting me now, or when I think of the joy of attaining Buddhahood in the future. Birds cry, but never shed tears. I, Nichiren, do not cry, but my tears flow ceaselessly. I shed my tears not for worldly affairs but solely for the sake of the Lotus Sutra. So indeed, they must be tears of amrita. The Nirvana Sutra states that while the tears one sheds throughout his many existences on the death of his parents, brothers, sisters, wives, children and followers may surpass the quantity of water in all the seas, he weeps not a drop for Buddhism. One becomes a votary of the Lotus Sutra by virtue of his practice in past existences. It is karmic relationships that determine which among so many of the same kind of trees are made into images of Buddha. It is also because of karma that some Buddhas are born as provisional ones. In this letter, I have written my most important teachings. Grasp their meaning and make them part of your life. Believe in the Gohonzon, the supreme object of worship in the world. Forge strong faith and receive the protection of Shakyamuni, Taho and all the other Buddhas. Exert yourself in the two ways of practice and study. Without practice and study there can be no Buddhism. You must not only persevere yourself; you must also teach others. Both practice and study arise from faith. Teach others to the best of your ability, even if only a single sentence or phrase. Nam-myoho-renge-kyo. With my deep respect,
Nichiren The seventeenth day of the fifth month Postscript: I have already passed on to you many of my important teachings. Those I have reveled to you in this letter are especially important. Is there not a mystic bond between us? Are you not the embodiment of one of the Four Bodhisattvas of the Earth headed by Jogyo who led bodhisattvas equal in number to the sands of the sixty thousand Ganges Rivers? There must be some profound reason for our relationship. I have given you some of the most important teachings relating to my own life and practice. Nichiren may be one of the countless Bodhisattvas of the Earth, for I have been chanting Nam-myoho-renge-kyo out of my desire to guide all the men and women in Japan. Hence the phrase of the sutra: "Among the bodhisattvas are four who led the entire multitude: The first is called Jogyo; [the second, Muhengyo; the third, Jyogyo; and the fourth, Anryugyo.] They are the four highest leaders." Our deep relationship in the past has made you one of my disciples. By all means keep these matters to yourself. Nichiren has herein committed to writing the teachings of his own enlightenment I will end here.
Sunday, 29 October 2006
On the Buddha's Prophecy
On the Buddha's Prophecy
- Kembutsu Mirai Ki -
Nichiren, the Shramana of Japan
The seventh volume of the Lotus Sutra states, "In the fifth five hundred years after my death, accomplish worldwide kosen-rufu and never allow its flow to cease." On the one hand, it is deplorable to me that more than twenty-two hundred and twenty years have already passed since the Buddha's death. What evil karma prevented me from being born in his lifetime? Why couldn't I have seen the four ranks of saints in the Former Day of the Law, or T'ien-t'ai and Dengyo in the Middle Day? On the other hand, I rejoice at whatever good fortune enabled me to be born in the fifth five hundred years and read these words of the Buddha.
Even if I had been born in the Buddha's lifetime, it would have served no purpose, for those who embraced the first four tastes of teachings had not yet heard of the Lotus Sutra. Again, my being born in either the Former or Middle Day of the Law would have been meaningless, for neither the scholars of the three sects to the south or the seven sects to the north of the Yangtze River, nor those of the Kegon, Shingon or any other sects, believed in the Lotus Sutra.
The Great Teacher T'ien-t'ai said, "In the fifth five hundred years, the Mystic Way shall spread and benefit mankind far into the future." Doesn't this describe the time of kosen-rufu? The Great Teacher Dengyo said, "The Former and Middle Days are almost over, and the Latter Day is near at hand." These words reveal how he longed to live at the beginning of the Latter Day of the Law. When one compares the rewards of living in the three different periods, it is clear that mine surpass not only those of Nagarjuna and Vasubandhu, but those of T'ien-t'ai and Dengyo.
Question: You are not the only person living in this five-hundred-year period; why are you in particular so overjoyed to be living now?
Answer: The fourth volume of the Lotus Sutra reads, "Since hatred and jealousy abound even during the lifetime of the Buddha, how much worse will it be in the world after his passing?" The Great Teacher T'ien-t'ai stated, "It will be 'much worse' in the future because the Lotus Sutra is so hard to teach." The Great Teacher Miao-lo explained, "T'ien-t'ai calls the Lotus Sutra 'hard to teach' to let us know how hard it is to enable people to understand it." Priest Chih-tu stated, "It is said that good medicine tastes bitter. Similarly, this sutra dispels attachments to the five vehicles and establishes the one supreme teaching. It reproaches common mortals and censures saints, denies Mahayana and refutes Hinayana... All those who are repudiated persecute the believers in the Lotus Sutra." The Great Teacher Dengyo said, "The propagation of the true teaching will begin in the age when the Middle Day of the Law ends and the Latter Day opens, in a land to the east of T'ang and to the west of Katsu, among people stained by the five impurities who live in a time of conflict." The sutra says, "Since hatred and jealousy abound even during the lifetime of the Buddha, how much worse will it be in the world after his passing?' There is good reason for this statement." The Great Teacher Dengyo wrote as though describing his own day, but actually, he was referring to the present time. That is what gives such profound meaning to his words, "The Former and Middle Days are almost over, and the Latter Day is near at hand."
The sutra states, "Devils, people under their influence, spirits of the heavens and seas, sinister demons called Yasha, demons which drain human vitality and others will seize the advantage." Another portion of the sutra details these "others": "Yasha, nimble demons, hungry demons, demons of filth, vengeful demons, red, orange, black, and blue demons, and so on." These passages explain that those who in previous lifetimes embraced the four tastes or the three teachings, Brahmanism, or the doctrines of Humanity and Heaven appear in this life as devils, spirits or human beings who persecute the votary of the true and perfect teaching when they see or hear of him.
Question: In comparing the Former and Middle days with the Latter Day of the Law, it seems to me that the first two periods were far superior in terms of both time and the people's inborn capacity. Why are these factors of time and capacity ignored in the Lotus Sutra which refers exclusively to this age?
Answer: The Buddha's thoughts are difficult to fathom. Indeed, even I am still unable to do so. We may attempt to understand, however, by taking Hinayana Buddhism as a point of clarification. During the thousand years of the Former Day of the Law, Hinayana was fully endowed with teaching, practice and proof. In the subsequent thousand years of the Middle Day, teaching and practice still remained, but no longer was there any proof. Now in the Latter Day of the Law, the teaching remains, but there is neither practice nor proof. To examine this from the standpoint of the Lotus Sutra: In the thousand years of the Former Day of the Law, those who possessed all three had most probably formed a bond of faith with the Lotus Sutra during the Buddha's lifetime. They were born again in the Former Day and were able to obtain the proof of Hinayana through its teaching and practice. Those born in the Middle Day had not developed strong ties to the Lotus Sutra during the Buddha's lifetime and were therefore unable to attain proof through Hinayana. They turned instead to provisional Mahayana and were thus able to be born in pure lands throughout the universe. In the Latter Day of the Law, there is no longer any benefit to be gained from either Mahayana or Hinayana. Hinayana retains nothing but its teaching; it has neither practice nor proof. Mahayana still has its teaching and practice but no longer provides any benefit whatsoever, either conspicuous or inconspicuous.
Furthermore, the sects of Hinayana and provisional Mahayana established during the Former and Middle Days of the Law cling all the more stubbornly to their doctrines as they enter the Latter Day. Those who espouse Hinayana reject Mahayana, and those who espouse provisional teachings attack the true teachings, until the country is overrun with people who slander. Those who fall into the evil paths because of their mistaken practice of Buddhism outnumber the dust particles which comprise the earth, while those who attain Buddhahood by practicing the true teachings are fewer than the dust specks you can hold on a fingernail. The gods have now abandoned the country, and only demons remain, possessing the minds and bodies of the ruler, his subjects, priests and nuns, and causing them to vilify and humiliate the votary of the Lotus Sutra.
If, however, in this time period after the Buddha's death, one renounces his attachments to the four tastes and three teachings and converts to faith in the Lotus Sutra which is true Mahayana, all the gods and countless Bodhisattvas of the Earth will protect him as the votary of the Lotus Sutra. Under their protection, he will establish the true object of worship represented by the five characters of Myoho-renge-kyo and bring it to the entire world.
It was the same with Bodhisattva Fukyo who lived in the Middle Day of the Buddha Ionno's Law. He propagated the teaching of twenty-four characters which begins, "I deeply respect...," and was persecuted and attacked with staves. The words of the twenty-four characters of Fukyo are different from the five characters of Nichiren, but their spirit is the same. The method of propagation is also exactly the same both at the end of the Buddha Ionno's Middle Day and now at the beginning of the Latter Day. Bodhisattva Fukyo was a person of shozuiki and Nichiren is a common mortal of myoji-soku, which are both the initial stages of practice.
Question: How can you be certain that you are the votary of the Lotus Sutra prophesied to appear at the beginning of the Latter Day of the Law?
Answer: A passage from the Lotus Sutra states, "...how much worse will it be in the world after his passing?" Another passage reads, "There are many ignorant people who will vilify and attack us, the votaries of the Lotus Sutra, with swords and staves." A third passage says, "We will be banished again and again." A fourth reads, "The people will be full of hostility, and it will be extremely difficult to believe." A fifth reads, "They will stone him and beat him with staves." A sixth reads, "Devils, people under their influence, spirits of the heavens and seas, sinister demons called Yasha, demons which drain human vitality and others will seize the advantage."
That the people might believe in the Buddha's words, I have sought throughout Japan, among the sovereign and his subjects, among priests and nuns, lay men and women, for one who has fulfilled these explicit predictions, but I can find none other than myself. Now is most certainly the beginning of the Latter Day of the Law, but had Nichiren not appeared, the Buddha's predictions would be false.
Question: You are an extremely arrogant priest--even more arrogant than Mahadeva or Sunakshatra. Is this not so?
Answer: Slandering Nichiren is a sin even graver than those of Devadatta or Vimalamitra. My words may sound arrogant, but my sole purpose is to fulfill the Buddha's predictions and reveal the truth of his teachings. In all Japan, who but Nichiren can be called the votary of the Lotus Sutra? By denouncing Nichiren, you will make lies of all the Buddha's prophecies. Are you not then an extremely evil man?
Question: You certainly fit the Buddha's prophecies. But are there perhaps not other votaries of the Lotus Sutra in India or China?
Answer: There cannot be two suns in the world. Can there be two sovereigns in one country?
Question: What proof do you have of this?
Answer: The moon appears in the west and gradually shines eastward, while the sun rises in the east and casts its rays to the west. The same is true of Buddhism. It spread from west to east in the Former and Middle Days of the Law, but will travel from east to west in the Latter Day. The Great Teacher Miao-lo said, "Buddhism has been lost in India, and they are seeking it abroad." Thus there is no Buddhism in India anymore. One hundred fifty years ago in China, during the reign of Emperor Kao-tsung, barbarians from the north invaded the Eastern Capital and put an end to what little was left of both Buddhism and the political order there. Now, not one Hinayana sutra remains in China and most Mahayana sutras have also been lost. Even when Jakusho and other priests set out from Japan to take some sutras to China, there was no one there to whom these sutras could be taught. Their efforts were as meaningless as trying to teach Buddhism to wooden or stone statues garbed in priests' robes and carrying mendicants' bowls. That is why Tsun-shih said, "Buddhism was first transmitted from the west, just as the moon first appears in the west. Now Buddhism returns from the east like the sun rising in the east." The words of Miao-lo and Tsun-shih make it clear that Buddhism is lost in both India and China.
Question: Now I can see there is no Buddhism in either India or China, but how do you know there is no Buddhism in the other three lands--to the east, west and north?
Answer: The eighth volume of the Lotus Sutra states, "After the Buddha's death, I will spread this sutra within the entire southern land and never allow it to perish." The word "within" indicates that the other three lands were excluded.
Question: You have fulfilled the Buddha's prophecy; now what do you yourself predict?
Answer: There can be no doubt that the fifth five-hundred-year period has already begun as prophesied by the Buddha. I say that, without fail, Buddhism shall arise and flow forth from the east, from the land of Japan. Omens will occur in the form of natural disasters of a magnitude greater than ever before witnessed in the Former or Middle Day of the Law. When the Buddha was born, when he turned the wheel of doctrine, and also when he entered nirvana, the omens, both auspicious and inauspicious, were greater than any ever observed. The Buddha is the teacher of all saints. The sutras describe how, at the time of his birth, five colors of light shone forth in all directions, and the night became as bright as noon. At the time of his death, twelve white arcs crossed the sky from north to south, the sun's light was extinguished, and the day became as dark as midnight. There followed the two thousand years of the Former and Middle Days of the Law; saints, some Buddhist and some not, were born and died, but never were there any omens of such magnitude.
However, from the beginning of the Shoka period through this year, there have been tremendous earthquakes and extraordinary phenomena in the heavens, exactly like the signs which marked the Buddha's birth and death. Know that a saint like the Buddha has been born. A great comet crossed the sky, but for which sovereign or subject did this omen come? The earth tilted, and gaping fissures opened three times, but for which saint or sage did this occur? You should realize that these great omens, both good and bad, are of no ordinary significance. They are signs that the Great Pure Law is ascending and the Pure Law is in decline. T'ien-t'ai stated, "By observing the fury of the rain, we can tell the greatness of the dragon that caused it, and by observing the flourishing of the lotus flowers, we can tell the depth of the pond they grow in." Miao-lo said, "Wise men can see omens and what they foretell, as snakes know the way of snakes."
Twenty-one years ago I, Nichiren, understood what was to come. Since then I have suffered persecution day after day and month after month. In the last two or three years, among other things, I was almost put to death. The chances are one in ten thousand that I will survive the year or even the month. If anyone questions these things, let him ask my disciples for details. What joy is ours to expiate in one lifetime our slanders from the eternal past! How fortunate to serve the Buddha who has never been known until now! I pray that before anything else I can guide to the truth the sovereign and those others who persecuted me. I will tell the Buddha about all the disciples who have aided me, and before they die, I will share the great blessings of this faith with my parents who gave me life. Now as if in a dream I understand the heart of the Hoto chapter, which reads, "To hurl Mount Sumeru into countless Buddha lands would not be difficult...but to spread this sutra in the evil age after the Buddha's death is difficult." The Great Teacher Dengyo stated, "Shakyamuni taught that the shallow is easy to embrace, but the profound is difficult. To discard the shallow and seek the profound requires courage." The Great Teacher T'ien-t'ai practiced in a manner true to Shakyamuni's teachings and spread the Hokke sect throughout China. Dengyo and his followers received the doctrine from T'ien-t'ai and disseminated it throughout Japan. Nichiren of Awa Province inherited the lineage of Buddhism from these three teachers and propagated the Lotus Sutra in the Latter Day of the Law. Together they should be called "the four masters of Buddhism in the three countries." Nam-myoho-renge-kyo, Nam-myoho-renge-kyo.
The eleventh day of the fifth intercalary month in the tenth year of Bun'ei (1273)
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