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日蓮大聖人『御書』解説

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2023年 06月 30日

The Opening of the Eyes. Part 2 (2)  開目抄下 二

Original text


In the Lotus Sutra the Buddha says, “Among the sutras I have preached, now preach, and will preach, this Lotus Sutra is the most difficult to believe and the most difficult to understand.”

Myoraku remarks: “Though other sutras may call themselves the king among sutras, there is none that announces itself as foremost among all the sutras preached in the past, now being preached, or to be preached in the future.” He also says: “Concerning the Buddha’s statement that this wonderful sutra surpasses all those of past, present, and future, there are those who persist in going astray. Thus they commit the grave fault of slandering the sutra and for unmeasurable generations are subjected to sufferings.”

Startled by these passages in the sutra and its commentaries, I examined the entire body of sutras and the expositions and commentaries of the various teachers, and found that my doubts and suspicions melted away. But now those foolish True Word priests rely upon their mudras and mantras and believe that the True Word school is superior to the Lotus Sutra, simply because the Great Teacher Jikaku and their other teachers have assured them that the True Word is superior. Their views are not worthy of discussion.

The Secret Solemnity Sutra says: “The Ten Stages, Kegon, Kimnara King Great Tree, Supernatural Powers, Shrīmālā, and the other sutras all derive from this sutra. Thus the Secret Solemnity Sutra is the greatest of all sutras.”

The Great Cloud Sutra states: “This sutra is the wheel-turning king among all sutras. Why is this? Because in this sutra is set forth the doctrine of the constancy of the Buddha nature as the true nature of all beings.”

The Six Pāramitās Sutra says: “All the correct teachings expounded by the countless Buddhas of the past and the eighty-four thousand wonderful teachings that I have now expounded may as a whole be divided into five categories: first, sutras (the Buddha’s teachings); second, vinaya (monastic rules); third, abhidharma (papers); fourth, prajnā-pāramitā (the teachings of the perfection of wisdom); and fifth, dhāranī (mystic formulas). The works in these five collections will instruct sentient beings. Among sentient beings there may be those who cannot accept and abide by the sutras, vinaya, abhidharma, and prajnā-pāramitā, or there may be sentient beings who commit various evil acts such as the four major offenses, the eight major offenses, or the five cardinal sins that lead to the hell of incessant suffering, or slander the correct and equal sutras, or are unbelievers who disbelieve Buddhism itself. In order to wipe out such crimes, give quick release to the offenders, and allow them to enter into nirvana at once, I preached for their sake this collection of dhāranīs.

“These five divisions of the Dharma are compared to the flavors of milk, cream, curdled milk, butter, and ghee, respectively, with ghee as the finest. The division containing the dhāranīs compares to ghee. Ghee has the finest and most subtle flavor among the five substances enumerated above and is capable of curing various illnesses and easing the minds and bodies of sentient beings. Similarly, the dhāranī division stands foremost among the five divisions of the teachings because it can do away with grave offenses.”

The Profound Secrets Sutra states: “At that time Bodhisattva Superlative Truth addressed the Buddha, saying: ‘World-Honored One, in the first period of your teaching when you were in the forest Sage Ascetics-Gathering, or Deer Park, in Vārānasī, for the sake of those who wished merely to seek the vehicle of the voice-hearers, you expounded the doctrine of the four noble truths, in this way turning the wheel of the correct Law. This was a very wonderful thing, a very rare thing. No heavenly or human being in any of the countless worlds had ever been able to expound such a doctrine as this before. And yet the wheel of the Law that you turned at that time left room for improvement, left room for doubt. It was not yet final in meaning and offered ample opportunity for dispute.

“‘Then, World-Honored One, in the second period of your teaching, for the sake of those who wished merely to seek the great vehicle, you taught that all phenomena are without distinctive natures of their own, that there is no birth or death, that all things are basically in a state of quietude, and that the nature of beings as they exist constitutes nirvana. You turned the wheel of the correct Law, although you did not reveal the whole truth. This was even more wonderful, an even rarer thing. But the wheel of the Law that you turned at that time left room for improvement, left room for doubt. It was not yet final in meaning and offered ample opportunity for dispute.

“‘Now, World-Honored One, in the third period of your teaching, for the sake of those who wish to practice the vehicle that saves all beings, you taught that all phenomena are without distinctive natures, that there is no birth or death, that all things are basically in a state of quietude, and that the nature of beings as they exist constitutes nirvana—and then you have taught that the “nature” you spoke of itself lacks anything that can be called a nature. You have turned the wheel of the correct Law and expounded these doctrines in their perfect form. This is most wonderful, the rarest thing of all. This wheel of the Law that you have turned leaves no room for improvement, no room for doubt. It is truly complete and final in meaning and offers no opportunity for dispute.’”

The Great Wisdom Sutra says: “When one regards whatever teachings one hears, either secular or Buddhist, as an expedient means, one is brought to understand that these can be incorporated into the profound principles that prajnā, or Buddha wisdom, alone can grasp. When, with the same wisdom, one understands that all secular matters and actions represent the essential nature of things, one will see not a thing that is outside that essential nature.”

The first volume of the Dainichi Sutra states: “Master of Secrets [Vajrasattva], there is a great vehicle practice that arouses the mind that is without attachment to things and leads one to understand that all phenomena are without individual natures. Why is this? Because in past times those who practiced this way were able to observe the ālaya-consciousness within the five components, and to realize that individual natures are illusory.”

The same sutra also says: “Master of Secrets, these men in this way cast aside the concept of non-self and came to realize that the mind exists in a realm of complete freedom, and that the individual mind has from the beginning never known birth or death.”

It also says: “Emptiness is by nature removed from the sense organs and their objects. It has no form or boundaries; beyond any futile theory, it is equal to space. It represents the ultimate in the absence of individual nature.”

It also says: “The Buddha Dainichi addressed the Master of Secrets, saying, ‘Master of Secrets, what is the meaning of enlightenment? It means to understand one’s own mind as it truly is.’”

The Kegon Sutra states: “Among the various beings of all the different worlds, there are few who seek to practice the vehicle of the voice-hearers. There are still fewer who seek that of the cause-awakened ones, and those who seek the great vehicle are extremely rare. To seek the great vehicle is relatively easy to do, but to believe in the doctrines of this sutra is difficult in the extreme. And how much more difficult it is to uphold this sutra, keep its teachings correctly in mind, practice them as directed, and understand their true meaning.

“To take the three thousand worlds and hold it on the top of your head without moving for the space of a kalpa is not such a difficult thing to do. But to believe in the doctrines of this sutra is difficult in the extreme. Even to offer the music for comfort to all the living beings who are the three thousand worlds during the innumerable years will not gain one much merit. But to believe in the doctrines of this sutra will gain one merit in great quantity. To hold ten Buddha lands in the palm of one’s hand and remain stationary in the midst of the air for the space of a kalpa is not so difficult to do. But to believe in the doctrines of this sutra is difficult in the extreme. To offer utensils for comfort during unmeasurable years to all the living beings who are as countless as the dust particles of those ten Buddha lands will not gain one much merit. But to believe in the doctrines of this sutra will gain one merit in great quantity. For the space of a kalpa one may honor and give alms to the various Tathagatas who are as countless as the dust particles of those ten Buddha lands. But if one can accept and abide by the doctrines of this chapter, one will gain greater merit.”

The Nirvana Sutra says: “Although the various correct and equal sutras of the great vehicle will bring inestimable merit, there is no way to describe how much greater is the merit gained through this sutra. It is a hundred times, a thousand times, a billion times greater, greater in a way that is beyond calculation or simile. Good man, milk comes from the cow, cream is made from milk, curdled milk is made from cream, butter is made from curdled milk, and ghee is made from butter. Ghee is the finest of all. One who eats it will be cured of all illnesses, just as if all kinds of medicinal properties were contained in it. Good man, the Buddha is like this. The Buddha brought forth the twelve divisions of discourse. From among these twelve divisions he brought forth the sutras, from among the sutras he brought forth the correct and equal sutras, from the correct and equal sutras he brought forth the doctrine of prajnā-pāramitā (the perfection of wisdom), and from the prajnā-pāramitā he brought forth the Nirvana Sutra. The Nirvana Sutra is comparable to ghee. Ghee here is a metaphor for the Buddha nature.”

When we compare these sutra passages that I have just quoted with those of the Lotus Sutra that describe it as the greatest among the sutras the Buddha “has preached, now preaches, and will preach,” and deal with the six difficult and nine easy acts, the latter stand out like the bright moon beside the stars, or Mount Sumeru beside the other eight mountain ranges that surround it. And yet Ch’eng-kuan of the Kegon school, Tz’u-en of the Hosso school, Chia-hsiang of the Three Treatises school, and Kōbō of the True Word school, all men who were believed to possess the Buddha eye, did not understand the above passages of the Lotus Sutra. How then could the ordinary scholars of this time, who appear to be quite blind, be expected to judge the difference between the Lotus Sutra and the other sutras. This difference is as plain as black and white, or Mount Sumeru side by side with a mustard seed, yet these men go astray. It is hardly surprising, therefore, that they are also confused by principles that are as elusive as air. Unless one can perceive the relative profundity of the various writings, one cannot judge the worth of the principles they reveal.

The passages from the eight sutras quoted above appear in separate volumes and are out of sequence in terms of their relative depth. Since this makes it difficult to discern the worth of the various teachings, I will explain these sentences to help the ignorant understand.

When it comes to kings, there are great kings and petty kings, and in any matter whatsoever, there are parts and there is the whole. We have talked about the five flavors of milk, but we must understand when this simile is being applied to Buddhist teachings as a whole and when it is being applied to one part of those teachings.

The Six Pāramitās Sutra teaches that sentient beings can attain enlightenment, but it refuses to apply this to those without the nature of enlightenment. And of course it mentions nothing about the doctrine that Shakyamuni Buddha attained enlightenment countless ages in the past.

The Six Pāramitās Sutra cannot in fact even compare with the Nirvana Sutra, which compares itself with ghee among the five flavors, much less with the theoretical and essential teachings of the Lotus Sutra. And yet the Great Teacher Kōbō of Japan, misled by the above-quoted passage of the Six Pāramitās Sutra, assigned the Lotus Sutra to the fourth flavor, or that of butter. If the so-called ghee of the dhāranīs (mystic formulas) cannot even match the so-called ghee of the Nirvana Sutra, then how could he possibly make such an obvious mistake? And yet he writes that “the Buddhist teachers of China vied with one another to steal the ghee,” calling Tendai and others thieves. And in a boastful vein, he declares, “What a pity it is that the worthies of ancient times were not able to taste this ghee.”

Putting all this aside, I will point out the truth for the sake of my believers. Because others do not choose to believe it now, they are persons who thereby form a reverse relation. By tasting a single drop, one can tell the flavor of the great ocean, and by observing a single flower in bloom, one can predict the advent of spring. One does not have to cross the water to far-off Sung China, spend three years traveling to Spirit Eagle Mountain in India, enter the palace of the dragon king the way Nāgārjuna did, visit Bodhisattva Maitreya in the Tushita heaven the way Bodhisattva Asanga did, or be present at the two places and three assemblies when Shakyamuni preached the Lotus Sutra, in order to judge the relative merits of the Buddha’s lifetime teachings. It is said that snakes can tell seven days in advance when a flood is going to occur. This is because they are fellow dragons who make the rain fall. Crows can tell what lucky or unlucky events are going to take place throughout the course of a year. This is because in a past existence they were diviners. Birds are better at flying than human beings. And I, Nichiren, am better at judging the relative merits of sutras than Ch’eng-kuan of the Kegon school, Chia-hsiang of the Three Treatises school, Tz’u-en of the Hosso school, and Kōbō of the True Word school. That is because I follow in the footsteps of the teachers Tendai and Dengyō. If they had not accepted the teachings of Tendai and Dengyō, how could they escape the sin of slandering the Law?

I, Nichiren, am the richest person in all of present-day Japan. Because I have dedicated my life to the Lotus Sutra, and my name will be handed down in ages to come. If one is lord of the great ocean, then all the gods of the various rivers will obey one. If one is king of Mount Sumeru, then the gods of the various other mountains cannot help but serve one. If a person knows the teaching of “the six difficult and nine easy acts” of the Lotus Sutra, then, even though he may not have read the entire body of sutras, all should follow him.

In addition to the three pronouncements of the Buddha in the “Treasure Tower” chapter of the Lotus Sutra, the “Devadatta” chapter contains two admonitions. The first reveals that Devadatta will attain Buddhahood. Devadatta was a man of incorrigible disbelief, of the type called unbeliever, and yet it is predicted that he will in the future become a Buddha called the Tathagata Heavenly King. The forty volumes of the Nirvana Sutra state that all beings, including the unbelievers, possess the Buddha nature, but the actual proof of that is found in this chapter of the Lotus Sutra. There are countless other persons such as the monk Sunakshatra or King Ajātashatru who have committed the five cardinal sins and slandered the Law, but Devadatta is cited as one example to represent all the countless others; he is the chief offender, and it is assumed that all lesser offenders will fare as he does. Thus it is revealed that all those who commit the five or the seven cardinal sins or who slander the Law or who are unbelievers inherently opposed to taking faith will become Buddhas like the Tathagata Heavenly King. Poison had turned into sweet dew, the finest of all flavors.

The second admonition concerns the fact that the dragon king’s daughter attained Buddhahood. When she attained Buddhahood, this does not mean simply that one person did so. It reveals the fact that all women will attain Buddhahood. In the various Hinayana sutras that were preached before the Lotus Sutra, it is denied that women can ever attain Buddhahood. In the Mahayana sutras other than the Lotus Sutra, it would appear that women can attain Buddhahood or be reborn in the pure land. But they may do so only after they have changed into some other form. It is not the kind of immediate attainment of Buddhahood that is based on the doctrine of three thousand realms in a single moment of mind. Thus it is an attainment of Buddhahood or rebirth in the pure land in name only and not in reality. The dragon king’s daughter represents “one example that stands for all the rest.” When the dragon king’s daughter attained Buddhahood, it opened up the way to attaining Buddhahood for all women of later ages.

Confucianism preaches filial piety and care for one’s parents, but it is limited to this present life. He provides no way for helping his parents in their future lives, and the Confucian saints and wise men are in name only and not in reality. Brahmanism, though it recognizes the existence of past and future lives, similarly cannot offer means to assist one’s parents to a better life in the future. Buddhism alone can do so, and thus it is the true way of sages and worthies. But in the Hinayana and Mahayana sutras preached before the Lotus Sutra, and in the schools based on these sutras, to gain the way even for oneself is impossible. One can hardly hope to do anything for one’s parents either. Though the texts of these sutras may say that they can bring about enlightenment, in reality that is not the case. Only with the preaching of the Lotus Sutra, in which the dragon king’s daughter attained Buddhahood, did it become evident that the attainment of Buddhahood was a possibility for all mothers. And when it was revealed that even an evil man such as Devadatta could attain Buddhahood, it became evident that Buddhahood was a possibility for all fathers. The Lotus Sutra is The Classic of Filial Piety of Buddhism. This ends my discussion of the two admonitions contained in the “Devadatta” chapter.

Awed by the five proclamations of the Buddha made in the “Treasure Tower” and “Devadatta” chapters, the countless bodhisattvas promised the Buddha that they would propagate the Lotus Sutra, as described in the “Encouraging Devotion” chapter. I will hold up this passage of the sutra like a bright mirror so that all may see how the present-day priests of the Zen, Precepts, and Nembutsu schools and their lay supporters are guilty of slandering the Law.

A person by the name of Nichiren was beheaded between the hours of the rat and ox (11:00 p.m. to 3:00 a.m.) on the twelfth day of September of last year. It is his soul that has come to this island of Sado and, in February of the following year, snowbound, is writing this to send to his closest disciples. They might be terrified, though this is nothing to fear. Those who have no faiths will be horrified after reading this writing. This is a mirror reflecting the future and the present of Japan, which is held by Shakyamuni Buddha, Taho Buddha, and the ten directions' Buddha. Then, this must be seen as the keepsake of the deceased.

The “Encouraging Devotion” chapter states: “We beg you not to worry. After the Buddha has passed away, in an age of fear and evil we will preach far and wide. There will be many ignorant people who will curse and speak ill of us and will attack us with swords and staves, but we will endure all these things. In that evil age there will be monks with perverse wisdom and hearts that are fawning and crooked who will suppose they have attained what they have not attained, being proud and boastful in heart. Or there will be forest-dwelling monks wearing clothing of patched rags and living in retirement, who will claim they are practicing the true way, despising and looking down on all humankind. Greedy for profit and offering, they will preach the Law to white-robed laymen and will be respected and revered by the world as though they were arhats who possess the six transcendental powers. These men with evil in their hearts, constantly thinking of worldly affairs, will borrow the name of forest-dwelling monks and take delight in proclaiming our faults . . . Because in the midst of the great assembly they constantly try to defame us, they will address the rulers, high ministers, Brahmans, and householders, as well as the other monks, slandering and speaking evil of us, saying, ‘These are men of perverted views who preach non-Buddhist doctrines.’ . . . In a muddied kalpa, in an evil age there will be many things to fear. Evil demons will take possession of others and through them curse, revile, and heap shame on us. . . . The evil monks of that muddied age, failing to understand the Buddha’s expedient means, how he preaches the Law in accordance with what is appropriate, will confront us with foul language and angry frowns; again and again we will be banished.”

The eighth volume of The Annotations on “The Words and Phrases of the Lotus Sutra” comments as follows: “In this passage, three types of arrogance are cited. First, there is a section that exposes people of mistaken views. This represents the arrogance and presumption of lay people. Next, there is a section that exposes the arrogance and presumption of members of the Buddhist clergy. Third is a section that exposes the arrogance and presumption of those who pretend to be sages. Of these three, the first can be endured. The second exceeds the first, and the third is the most formidable of all. This is because in order they are increasingly harder to recognize for what they really are.”

The Dharma Teacher Chih-tu writes in Tung-ch’un: “First, regarding the verse section that begins with ‘There will be many ignorant people’: The first part tells how the votaries of the Lotus Sutra must endure evils inflicted by the body, mouth, and mind of their opponents. This refers to non-Buddhists and villains. The next part that begins with ‘In that evil age’ deals with arrogant members of the Buddhist clergy. The third part that begins, ‘Or there will be forest-dwelling monks,’ deals with members of the clergy who pretend to be sages and use their positions so that they can act as leaders of all the other evil people.” And the same text goes on to say: “The section that begins, ‘Because in the midst of the great assembly,’ describes how these men will appeal in public, slandering the Law and its practitioners.”

In the ninth volume of the Nirvana Sutra we read: “Good man, there are unbelievers, or persons of incorrigible disbelief. They pretend to be arhats, living in deserted places and speaking slanderously of the correct and equal sutras of the great vehicle. When ordinary people see them, they all suppose that they are true arhats and speak of them as great bodhisattvas.” It also says: “At that time, this sutra will be widely propagated throughout the whole world. In that age there will be evil monks who will steal this sutra and divide it into many parts, losing the color, scent, and flavor of the correct teaching that it contains. These evil men will read and recite this sutra, but they will ignore and put aside the profound and vital principles that the Tathagata has expounded in it and replace them with majestic words and meaningless talk. They will tear off the first part of the sutra and stick it on at the end, tear off the end and put it at the beginning, put the end and the beginning in the middle and the middle at the beginning or the end. You must understand that these evil monks are the companions of the devil.”

The six-volume Parinirvāna Sutra states: “There are unbelievers who resemble arhats but who commit evil deeds. There will also be arhats who resemble unbelievers but display merciful hearts. The unbelievers who look like arhats spend their time slandering the correct and equal sutras to the populace. The arhats who look like unbelievers, on the other hand, are critical of the voice-hearers and go about preaching the correct and equal sutras. They address the populace, saying, ‘You and I are all bodhisattvas. Why? Because each living being possesses the Buddha nature.’ Nevertheless, he will call us unbelievers.”

In the Nirvana Sutra, the Buddha speaks as follows: “After I have passed away . . . After the Former Day of the Law has ended and the Middle Day of the Law has begun, there will be monks who will give the appearance of abiding by the rules of monastic discipline. But they will scarcely ever read or recite the sutras, and instead will crave food and drink to nourish their bodies. Though they wear the clothes of a monk, they will go about searching for alms like so many huntsmen who, narrowing their eyes, stalk softly. They will be like a cat on the prowl for mice. And they will constantly reiterate these words, ‘I have attained arhatship.’ Outwardly they are wise and good, but within they harbor greed and jealousy. And when they are asked to preach the teachings, they will say nothing, like Brahmans who have taken a vow of silence. They are not true monks—they merely have the appearance of monks. Consumed by their erroneous views, they slander the correct teaching!”

In the light of the sun and moon that are the Lotus Sutra preached on Spirit Eagle Mountain and the Nirvana Sutra preached at the sal grove, or in the bright mirrors that are the commentaries by Myoraku and Tung-ch’un, we can discern without a trace of obscurity the ugly faces of the priests of the various schools of present-day Japan, especially the Zen, Precepts, and Nembutsu schools. The Lotus Sutra says in the “Encouraging Devotion” chapter, “After the Buddha has passed away, in an age of fear and evil,” and the “Peaceful Practices” chapter says, “In the evil age hereafter,” “in the latter age,” and “in the latter age hereafter, when the Law is about to perish.” The “Distinctions in Merits” chapter says, “In the evil age of the Latter Day of the Law”; the “Medicine King” chapter says, “In the last five-hundred-year period.” The “Exhortation to Preach” chapter of the Lotus Sutra of the Correct Law says, “In the latter age hereafter” and “in the latter age to come.” The same type of language is found in the Supplemented Lotus Sutra. Tendai states, “In the Middle Day of the Law, the three schools of the south and seven schools of the north are the enemies of the Lotus Sutra.” And Dengyō states, “At the end of the Middle Day of the Law, the scholars of the six Nara schools are the enemies of the Lotus Sutra.”

In the time of Tendai and Dengyō, the three types of enemies mentioned above had not yet appeared. But when Shakyamuni Buddha, the lord of teachings, and Many Treasures Buddha sat side by side in the treasure tower like the sun and moon, and the Buddhas who were emanations of Shakyamuni had come from the ten directions and were ranged beneath the trees like so many stars, then it was said that after the thousand years of the Former Day of the Law and the thousand years of the Middle Day of the Law, at the beginning of the Latter Day of the Law, there would be three types of enemies of the Lotus Sutra. How could this pronouncement made by the eight hundred thousand million nayutas of bodhisattvas have been an empty or a false prediction?

It is now some twenty-two hundred years since Tathagata passed away. Even if it were possible to point straight at the ground and miss, if the flowers were to cease blooming in spring, these three powerful enemies exist in the land of Japan. If so, then who is to be numbered among the three enemies? And who is to be accounted a practitioner of the Lotus Sutra? It is a troubling question. Are we—I and my disciples—to be numbered among the three enemies? Or are we to be numbered among the practitioners of the Lotus Sutra? A troubling question.

In the twenty-fourth year of the reign of King Chao, the fourth ruler of the Chou dynasty, with the cyclical sign kinoe-tora, on the night of the eighth day of the fourth month, a five-colored light spread across the sky from north to south until all was as bright as noon. The earth shook in six different ways, and though no rain fell, the rivers and streams, wells and ponds brimmed with water. All the trees and plants bloomed and bore fruit. It was a mysterious happening indeed. King Chao was greatly surprised. The Grand Historian Su Yu performed divinations and announced, “A sage has been born in the western region.” “What about our country?” asked King Chao, to which Su Yu replied, “Nothing particular will happen for now. But one thousand years from now, the words of this sage will be brought to this country and will bring benefit to all living beings.” Su Yu was a scholar of non-Buddhist texts who had not in the slightest degree freed himself from illusions of thought and desire, and yet he was able to know what would happen a thousand years in the future. And just as he predicted, 1,015 years after the Buddha’s passing, in the reign of Emperor Ming, the second ruler of the Later Han dynasty, in the tenth year of the Yung-p’ing era (c.e. 67), the doctrines of Buddhism were introduced to China.

On quite a different level is the prediction I have described above that was made by the various bodhisattvas in the presence of Shakyamuni Buddha, Many Treasures Buddha, and the Buddhas from the ten directions that were incarnations of Shakyamuni Buddha. In view of this prediction, how could the three enemies of the Lotus Sutra help but be present in Japan today?

In the Buddha’s Successors Sutra, the Buddha is recorded as saying: “After my passing, during the one thousand years of the Former Day of the Law, there will be twenty-four persons in succession who will spread abroad the correct teachings as I have taught them.” Mahākāshyapa and Ananda were contemporaries of the Buddha and so we will pass them over. But a hundred years later there was the monk Pārshva, six hundred years later Bodhisattva Ashvaghosha, and seven hundred years later Bodhisattva Nāgārjuna, along with others, all appearing just as the prophecy had said they would.

If so, how could the prophecy in the “Encouraging Devotion” chapter of the Lotus Sutra be in vain? If this prophecy were at variance with the truth, then the whole Lotus Sutra would be at variance with the truth. Then the predictions that Shāriputra will in the future become the Tathagata Flower Glow and that Mahākāshyapa will become the Tathagata Light Bright would all be mere lies. In that case, the teachings put forward in the sutras that preceded the Lotus Sutra would be absolutely correct, and the voice-hearers would be destined never to achieve Buddhahood. If it were true that one should give alms to a dog or a fox, not giving to a voice-hearer such as Ananda, then what should we do? What should we do?


Continued

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by johsei1129 | 2023-06-30 11:12 | WRITING OF NICHIREN | Trackback | Comments(0)


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