2016年 07月 31日
“But good men, it has been immeasurable, boundless hundreds, thousands, ten thousands, millions of nayutas of kalpas since I infact attained Buddhahood.”
[The Juryo chapter of the LotusSutra states,] “However, good men, immeasurable and unfathomable hundreds, thousands, ten thousands, ten millions of nayutas of kalpas have passed since I actually attained Buddhahood.”
All the other sutras such as the Flower Garland, Wisdom, and Mahāvairochana not only conceal the fact that people of the two vehicles can attain Buddhahood, but they also fail to make clear that the Buddha attained enlightenment countless kalpas in the past.
The Flower Garland Sutra, and sutras such as the Perfection of Wisdom Sutra and the Great Sun Tathagata Sutra conceal the attainment of Buddhahood of the people of the two vehicles. Furthermore, such sutras also hide the attainment of Buddhahood [of Shakyamuni Buddha] in the inconceivably remote past.
These sutras have two flaws.
All of these sutras have two faults.
First, because they teach that the Ten Worlds are separate from one another, they fail to move beyond the provisional doctrines and to reveal the doctrine of three thousand realms in a single moment of life as it is expounded in the theoretical teaching of the Lotus Sutra.
First, “since they teach the practice of countless kalpas, they have not yet refuted the expedient means.” Thus, ichinen sanzen (three thousand realms in a single life-moment) of the theoretical teaching is hidden.
Second, because they teach that Shakyamuni Buddha attained enlightenment for the first time in this world, referring only to his provisional aspect, they fail to reveal the fact stressed in the essential teaching that the Buddha attained enlightenment countless kalpas ago.
Second,“since they teach the Shakyamuni first attained Buddhahood in India, his provisional identity is yet to be discarded. Therefore, [as stated in the same passage], these sutras conceal the attainment of enlightenment in the inconceivably remote past as expounded in the essential teaching.
These two great doctrines are the core of the Buddha’s lifetime of teachings, and the very heart and marrow of all the sutras.
2016年 07月 31日
The Third Doctrine
Letter to Jōnin
On the whole, you should bear the following in mind.
You should realize the following:
In contrasting the Lotus Sutra with the pre-Lotus Sutra teachings and evaluating their relative superiority and depth, the comparison between the teachings still in a certain dimension and those extending beyond may be carried out on three levels.
When the Lotus Sutra is compared with the pre-Lotus Sutra teachings in order to judge the superiority and profundity of the teachings, there are three ways to categorize. Each category has general and specific meanings.
Nichiren’s teaching represents the third doctrine.
Nichiren’s doctrine is the third doctrine [comparison between the Buddhism if the sowing and the Buddhism of the harvest].
Though the first and second doctrines have been spoken of in the world rather vaguely, like a dream, the third has never been spoken of at all.
People in the world vaguely have covered the first and second doctrine, just like discussing them in a dream, but have not talked about the third doctrine.
Though T’ien-t’ai, Miao-lo, and Dengyō explained it to some extent, they did not clarify it fully.
The Great Teachers Tiantai, Miaole, and Dengyō discussed it to some extent; however, they were unable to complete their explanation.
In the end, they left it for now, the Latter Day of the Law. This is the time referred to as the fifth five-hundred-year period.
2016年 07月 31日
In this fourth section, I would like to describe the attitude of mind that should characterize the practitioner who strives to propagate the teachings of the Buddha.
I, [Nichiren,] will reveal the important points that practitioners must consider in propagating true Buddhism.
One who hopes to propagate the Buddha’s teachings must be aware of the five guides and propagate the correct teaching in accordance with these.
Those wish to do so must understand the five guides for propagation.
These five guides are (1) the teaching, (2) the people’s capacity, (3) the time, (4) the country, and (5) the sequence in which the Buddhist teachings are to be propagated.
They are: first, the teaching; second, the capacity; third, the time; fourth, the country; and fifth, the sequence of propagation.
2016年 07月 31日
Even though the perfect teaching of the earlier sutras may now have been “opened up and merged” with the Lotus Sutra, this does not mean that the perfect teaching of the earlier sutras is one in flavor with the Lotus Sutra.
Although the perfect teaching in the pre-Lotus Sutra teachings is refuted in the Lotus Sutra in order to reveal the truth, it will never be equal to the perfect teaching of the Lotus Sutra.
Though it maybe opened up and merged with the body of the Lotus Sutra, it is still what is termed the provisional teaching within the body of the Lotus Sutra, not the true teaching.
Even after it is refuted and incorporated into the Lotus Sutra, it cannot be called the true teaching, since it remains provisional [within the Lotus Sutra].
When this provisional teaching within the body of the Lotus Sutra is for a time extracted and becomes external to that body, when the Buddhas “apply distinctions to the one Buddha vehicle and preach as though it were three,” then the term “perfect” is applied to this provisional teaching and one speaks of the perfect teaching that is in the three vehicles.
When this provisional teaching within the Lotus Sutra is temporarily set aside and then, when “the one vehicle of Buddhahood is explained by means of the three vehicles,” it [the perfect teaching in the pre-LotusSutra teachings] can expediently be called the perfect teaching of the three vehicles.
2016年 07月 31日
We come next to a discussion of the absolute myō, which is the doctrine dealing with the opening up and merging of the teachings.
The absolute truth is revealed by the principle of refuting the provisional teachings and revealing the truth.
At this time the teachings set forth in the sutras preached prior to the Lotus, the provisional teachings, which had been cast aside as undesirable, are now all merged in the great sea of the Lotus Sutra.
From this viewpoint, the pre-Lotus Sutra and provisional teachings, despised and discarded as incomplete, can all be included in the great ocean of the Lotus Sutra.
Therefore, since these provisional teachings of the pre-Lotus sutras enter into the great sea of the Lotus Sutra, there is no longer anything undesirable about them.
Once they flow into the sea of the Lotus Sutra, they are no longer shunned as provisional.
All are blended into the single flavor of Nam-myoho-renge-kyo because of the inconceivably wonderful function of the great sea of the Lotus Sutra.
The unfathomable workings of the great ocean of the Lotus Sutra can force all of the pre-Lotus Sutra teachings to fuse with the one and only flavor of Nam-Myoho-Renge-Kyo.
2016年 07月 31日
Questions and Answers on Various Buddhist Schools
Questions and Answers on Various Buddhist Sects
1255 （Age: 34)
T’ien-t’ai posits three standards of comparison by which one may determine the relative superiority of the Lotus Sutra and the sutras preached before it.
In order to judge teachings three standards of doctrinal aspects should be considered. By comparing the pre-Lotus Sutra teachings with the Lotus Sutra, the superiority or inferiority of the two is determined.
What then are these three standards of comparison?
One first should ask what the three standards of doctrinal aspects are.
First of the three is that which inquires whether or not people of all capacities can attain Buddhahood through a particular sutra.
The first aspect is whether or not the people’s capacity to understand the Lotus Sutra is demonstrated.
Second is that which inquires whether or not the process of teaching, that is, the process of planting the seed of Buddhahood in people’s lives and finally harvesting its fruit by leading them to Buddhahood, is revealed in full.
The second aspect is whether or not all phases of the Buddha’s teaching from beginning to end [sowing, maturing and harvesting] are clarified.
Third is that which inquires whether the original relationship between teacher and discipleis revealed.
2016年 07月 30日
The Lotus Sutra is like the seed, the Buddha like the sower, and the people like the field.
The Lotus Sutra is like the seed, the Buddha is the one who sows, and the people are the field.
If you deviate from these principles, not even I can save you in your next life.
If you defy this principle, even I, Nichiren, cannot save you in your future existences.
2016年 07月 30日
In the Latter Day of the Law, no benefit is derived from either Mahayana or Hinayana.
In the Latter Day of the law, neither Mahayana nor Hinayana can produce benefits.
Hinayana retains nothing but its teaching; it has neither practice nor proof.
Hinayana Buddhism retains only its teaching, but not its practice or proof.
Mahayana still has its teaching and practice, but no longer provides any proof of benefit, either conspicuous or inconspicuous.
Mahayana Buddhism still has both its teaching and practice, but there is no longer any conspicuous or inconspicuous benefit.
Furthermore, the schools 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 teaching, until the country is overrun with slanderers of the Law.
Moreover, during the Former and Middle Days of the Law, sects were derived from provisional Mahayana and Hinayana. In the Latter Day of the Law, with the passage of time, they have begun to adhere more vehemently to their own teachings. Those who uphold Hinayana condemn Mahayana, while those who embrace the provisional doctrines slander the true Mahayana teaching. As a result, slanderers prevail throughout the country.
2016年 07月 30日
On examining this from the standpoint of the Lotus Sutra, we find that in the thousand years of the Former Day of the Law persons who possessed all three had most probably formed ties with the Lotus Sutra during the Buddha’s lifetime.
When we contemplate this from the standpoint of the Lotus Sutra, the reason why these elements were preserved during the one thousand year-period of the Former Day of the Law was because those living in Shakyamuni Buddha’s time had a karmic bond with the Lotus Sutra, and were reborn into the Former Day of the Law.
At that time, they obtained the proof of Hinayana Buddhism by implementing the teaching and practice of Hinayana Buddhism.
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 thus were able to be born in the pure lands of the ten directions.
In the Middle Day of the Law, since the people had little karmic relation with the Lotus Sutra, no one obtained proof from practicing the Hinayana teachings. Thus, those people were born into the pure lands of the ten directions through their causal relationship with provisional Mahayana.
2016年 07月 30日
On the Buddha’s Prophecy
May 11, 1273, an Intercalary Month (Age: 52)
Question: Incomparing the Former and Middle Days with the Latter Day of the Law, the first two were far superior in terms of both time and the people’s capacity.
When the two periods of the Former and Middle Days of the Law are compared with the Latter Day of the Law, those two periods are superior in terms of the time and the people’s capacity.
Why are these factors of time and capacity ignored in the Lotus Sutra, which refers exclusively to this age?
Why do you disregard these periods and favor only the Latter Day of the Law?
Answer: The Buddha’s intent is difficult to fathom.
My [Nichiren’s] answer is as follows: The Buddha’s true intention is difficult to fathom.
Indeed, I am unable to grasp it. We may attempt to understand, however, by taking the Hinayana sutras as a point of reference. During the thousand years of the Former Day of the Law, Hinayana was fully endowed with the three elements of teaching, practice, and proof.
Although I have yet to understand it, I would like to apply the criteria [of the teaching, practice, and proof]. Taking the example of Hinayana Buddhism, during the first one thousand years of the Former Day of the Law, all the three elements of the teaching, practice, and proof were intact.
During the thousand years of the Middle Day, teaching and practice alone remained; proof no longer existed.
During the next one thousand years of the Middle Day of the Law, its teaching and practice were still maintained, but there was not any proof.
In the Latter Day of the Law, teaching alone remains; neither practice nor proof exists.
PASSAGE OF NICHIREN
小説 日蓮の生涯 上
小説 日蓮の生涯 中
小説 日蓮の生涯 下
LIFE OF NICHIREN