[General Guideline of HBS]
Rev. Nisso Fukuoka
On Septernber 3rd and 4th, 1998, a “Central Educational Research Conference" was held jointly by Nichiren Shu Sect's Headquarters and it's affiliate. The Present Day Research Institute on Religion, at the Hilton Hotel in Shinjuku Ward, Tokyo.
I was invited as a guest speaker to deliver a lecture on Nichiryu Shonin's Theory on “Geshu", planting in the minds of all living beings, the genuine cause of Buddhahood and his activities. On the first day, I spoke for approximately 90 minutes to an audience of about 50 people comprised of Nichiren Shu Sect's priests and scholars. On the second day, a question and answer forum was held from 0900 A.M. to 1200 A.M. between Nichiren Shu Sect's priests and myself. It was an extremely significant and beneficial discussion for me. I was able to ascertain the differences of opinions held among Nichiren Shu Sects and HBS concerning the Scripture and on Nichiryu Shonin's theory on planting into the minds of living beings, the genuine cause of Buddhahood. I was also able to reaffirm my conviction that, due to the appearance of the Great Master Nichiryu and Nissen Shonin, HBS was able to inherit their true teachings and continue to propagate it to the masses.
I am glad that I was given this opportunity to pass on to the Nichiren Shu Sect's priests the flow of events of the Great Master Nichiren and the two Shonins, Nichiryu and Nissen, and HBS's stance on propagating a true, legitimate religion.
What is True Enlightenment?
An Impression and Comment made by a Nichiren Shu Sect's priest
I am a priest from Yamanashi Prefecture. I was attending another lecture session, but, since it was so dull, I came to listen to your lecture. I am glad that I did. The lecture on Nichiryu Shonin on the planting of Buddha seeds was extremely informative and interesting. Thank you very nuch.
Master of Ceremony:From time immemorial, there were diffrences of opinion about religious teachings. In your lecture, you mentioned that the lower beings could not attain enlightenment unless they actually participated in religious practices and accumulated merits during their lifetime (Sanzu Jofu Ronso).
However, there are some of us in the audience who feel that enlightenment can be attained by lower beings by providing them with the practice of “Eko", the Lotus Sutra's power of transference of one's merits to another. From this standpoint, can you explain what enlightenment is and what is HBS's concept of enlighten‐ment?
Reverend Fukuoka:
There are three kinds of judgements on the doctrine of the Lotus Sutra, which are known as “Sanju Kyoso" (Theories originated by Tendai Daishi). HBS's teaching is based on the third judgement, the teachings of the Eternal Buddha in the remote past, but a detailed explanation of the three judgements will be rendered at a later date. The Eternal Buddha, who completed the esoteric practices, known as the genuine cause of Buddhahood, arrived at the world of enlightenment known as the effect of Buddhahood. The Eternal Buddha, Shakyamuni, who acquired the two merits of “Honnin Myo and Honga Myo", sunmoned Jogyo Boddhisattava, and gave him the lessons on the remote past and wrapped the two merits into the Odaimoku and, thereafter, the Eternal Buddha instructed Jogyo Boddhisattava to spread the teachings of the remote past as the law of planting the seeds of Buddhahood into the minds of mankind in the remote past.
Among the people who had recieved the seeds of Buddhahood, there were some who faithfully believed in the religion and there were those who because despirited and had gone astray. These people who fell by the wayside were people who only tried to understand religion by logic rather than by faith.
The state of religion that Jogyo Boddhisattava wanted to bestow on mankind, in lieu of the Eternal Buddha, were only the teachings of the eight chapters, 15 through 22, of the Lotus Sutra, which he recieved from the Eternal Buddha. They were teachings to be faithful to the Odaimoku, to chant it and to spread its merits to others as the religion of the remote past.
As elucidated, the Four Stages of Faith and the Five Stages of Practice, which are considered to be the most important documents, are a condition of mind and enlightenment. An obedient practice is to reverently chant the Odaimoku and refrain from using one's mind. Great Master Nichiren stated: “When we revere the Law of Myohorengekyo, the essence of our own life, and chant Namumyo‐horengekyo, we simultaneously manifest the Buddha nature, both in ourselves and in the world around us". Mankind who became dispirited and moved away are those who disagreed with the teachings of Honmon and confided, instead, in the teachings of Shakumon. These people will fall into the delusionary world of the six lower stages of existence. However, the Eternal Buddha who possessed a soul of benevolence, once again attempts to have mankind return to the state of the original religion of the remote past.
To lead mankind to return to the state of the original religion of the remote past begins with the Eternal Buddha appearing in the form of Daitsu Buddha in the age of three thousand dust—atom kalpas. Between the period of Daitsu Buddha until the period of the appearance of Shakyamuni Buddha, the Eternal Buddha transformed his figure into various Buddhas and preached his teachings to guide and lead mankind to return to the original, religious teachings of the remote past. These were the teachings preached by various Buddhas.
Soon after Shakyamuni Buddha moved into the teachings of Homnon, he revealed in the Sixteen Chapter of the Lotus Sutra, “Thc Life Span of the Tathagata", that he was the Eternal Buddha who attained enlightenment in the remote past, and, you, mankind, had recieved his teachings of planting Buddha seeds of the remote past. Mankind, who had heard the teachings contained in the Sixteen Chapter, exclaimed, Ah so, and proclaimed that they understood it. This juncture was known as the fruition stage of the planted Buddha seeds, “Datsu", However, this fruition is not, as yet, considered enlightenment. The fruition was nothing more than a stage of mind. Enlightenment is returning to the original teachings of “Kuon", the remote past. That is attainment of enlightenment.
The theory of the eight chapters—15 through 22—of the Lotus Sutra is to return, once again, to the stage of the original religious practices of the remote past. Why is it the eight chapters? Because Jogyo Boddhisattva was exposed only to the teachings of those eight Chapters. The conditions of enlightenment elucidated in those eight chapters were of the First Stage of the Four Stages of Faith and Five Stages of Practice. In other words, it is the practice of producing moment's faith, understanding, and of rejoicing. If this is the case, it is out of the question that mankind can attain enlightenment without having participated in religious activities by oneself.
Of course, HBS is not saying that religious merits cannot be transferred to the spirit of the deceased or cannot rescue it from the world of sufferings through Buddhist practices. However, true enlightenment and relieving souls of the dead are two different matters.
HBS propagates that souls which could not rest in peace or spirits that can not be saved through the practices of transferrence of merits, can be saved by chanting the Odaimoku, as elucidated in Buddhist doctrines. But, that is not an enlightenment in the strict sense. Buddhism elucidated the teachings of cause and effect. There is no logic to the thinking that a person who had not actually engaged in religious activities (cause) can attain enlightenment (effect). One must entertain gratification through practices of religion by oneself. This is enlightenment. It is the relationship between cause and effect. The significance of transference of merits is to awaken sleeping souls and guide it to religious activities. It can be said transference of merits is merely a state of providingthe deceased soul with the guidance that it should once again chant the Odaimoku after rebirth.
Buddha Nature and Buddha Seeds
Reverend Fukuoka: I would like to elaborate on the relationship of Buddha nature and Buddha seeds from Nichiryu Shonin's viewpoint. Our souls contain Buddha nature, and the Odaimoku is Buddha seeds. It is commonly said that the relationship between Buddha nature and Buddha seeds are as follows: Buddha nature is commonly referred to as the sleeping soul. It is like an unpolished, dull diamond stone. A blow to the soul must be given to awaken it. The Odaimoku is to awaken it. It must then be polished. The process of polishing is looked upon as enlightenment. However, it is not so from the viewpoint of Nichiryu Shonin. If the Odaimoku is a mere tool to awaken the sleeping soul and to polish Buddha nature there are other ways to achieve the same results. Maybe an elite practitioner can devise other tools to awaken Buddha nature and polish it. But it is a wrong idea. On the theory of planting Buddha seeds into the minds, we do not consider the Odaimoku a mere tool. The Odaimoku we chant contains the merits of cause and effect of the Eternal Buddha. Enlightenment cannot be attained unless one sows Buddha seeds by chanting the Odaimoku. In other words, one should not rely on Buddha nature, but must emphasize that the Odaimoku is the core of planting Buddha seeds. There is no substitute for Buddha seeds other than chanting of the Odaimoku.
Question: There is an expression, “Kyochi Myogo", the object and subject being united as one. What is HBS's stand on the relationship of “Kyo", the object and “Chi", the subject.
Reverend Fukuoka: The Scripture, which is revered by priests and practitioners, generally is the mirror, an object. The priests and the practitioners who worship the Scripture by chanting the Odaimoku is the subject. By Tendai Shu Sect's logic, the law of society embodied in the souls are the mirror, the object, and the persons who are observing it is the subject. However, it is just the opposite by HBS's concept. The Scripture is the subject and we, the practitioners, who practice the religion are the object. The Scripture emits rays of light toward us. The various Buddhas, Future Buddhas, and Guardian Kings of Heaven who are our saviours embodied in the Scripture are subject. In other words, according to Nichiryu Shonin's teachings, the Theories on the Scripture, Enlightenment. Practices and Emancipation were all based on the teachings of the eight chapters—15 through 22—of the Lotus Sutra producing a single moment's faith of understanding and rejoicing by chanting the Odaimoku in unison by the practitioners.
Master of Ceremony: Listening to Reverend Fukuoka's explanation on Object and Subject, it gave me a fresh outlook and since I am in agreement with you I will accpet it in full.
By the way, you stated that the theory on planting the seeds of Buddhood was based on the teachings of the Great Master Nichiren, the rebirth of Jogyo Boddhisattva. You also emphasized that mankind in the age of Mappo could not have received the teachings of planting the seeds of Buddhahood had it not passed through the hands of Jogyo Boddhisattva. It is my understanding that HBS's teachings are based on the teachings of the Great Master Nichiren and the teachings of the two Shonins', Nichiryu and Nissen. In this case, the key words seems to be, “Geshu", planting in the minds of all living beings, the cause of Buddhahood.
Nichiren Shu Sect does not have such unified views. We do not have a fixed view on the teachings of the Great Master Nichiren's real intentions. The priests of Nichiren Shu Sects abide by the religious teachings based on the teachings of independent scholars, such as Kanko Mochizuki or Kyoko Motai, or through selfstudy. From this standpoint, Nichiren Shu Sect is comprised of several factions. Thus, in good terms, it can be considered to be a broad—minded organization. In negativc terms, Nichiren Shu Scct lacks consistcncy and is vague. We, unlike HBS, do not have a unified key word, such as “Geshu", planting the seeds of Buddhahood, nor do we emphasize it as the core of Great Master Nichiren's Theory on “Geshu". Our nuance of the word, “Geshu" is quite different from that of HBS. In that respect, I would likc to ask you why “Geshu" is for the period of Mappo? And, why must mankind accept it in the Mappo era? Can you elaborate on it?
Reverend Fukuoka: Speaking from the standpoint of the three stages of planting the seeds of Buddhahood, “Shu Juku Datsu", Shu is sowing of seeds. Juku is rearing the seeds, and finally Datsu, the blossoming of the seeds or fruition. The remote past was the planting of the seeds, Shu. Juku is the period from Daitsu Buddha to Shakyamuni Buddha, who guided and lead mankind to return to the original teachings of the remote past. The period of teachings of the Sixteen Chapter of the Lotus Sutra is Datsu. This cycle is the teachings of the Eternal Buddha on salvation. The period of Mappo is returning to the cycle of planting the seeds of Buddhahood into the minds of mankind. It stemmed from th appearance of the Great Master Nichiren. Why so? Because he was the first disciple. who acquired the teachings of planting in the minds of all living beings the seed, the genuine cause of Buddhaood from the Eternal Buddha in the remote past and since he is the rebirth of Jogyo Boddisattva. Why is the Great Master Nichiren the rebirth of Jogyo Boddisattva? Because it is so documented in Buddhist doctrines. Great Master Nichiren, himself, after experiencing many encounters with troubles, dangers, calamities, and various difficulties during his life span, realized that he was the reincarnation of Jogyo Boddisattva.
It is elucidated in the latter half of the Lotus Sutra, Chapters 15 through 22, in which the eternal nature of the Buddha is revealed, that Buddha had delegated the teachings of planting in the minds of all living beings the seed, the genuine cause of Buddhahood in the Mappo Period to temporal buddhas (Shakke) who were to fulfill it. And, with the appearance of the Great Master Nichiren in this period, after the demise of Shakyamuni Buddha, was the time to spread the teachings of planting in the minds of all living beings, the genuine cause of Buddhahood.
Moreover, the teachings of planting and rearing Buddha seeds had to be provided to those mankind who did not participate in the practices of the Odaimoku. Thus, we must take the opportunity to engage in the Shu.
Is Reciting The Sutra Reviling Buddha Teachings?
Question: I understand that the Odaimoku becomes Buddha seeds, but I believe there are a few people in the andience who feel that through accurate recitation of the Lotus Sutra Buddha seeds can be produced. In fact, there are several temples which emphasizes recitation of the Lotus Sutra rather than chanting of the Odaimoku.
HBS not only disapproves of recitation of the Lotus Sutra but it also considers it to be reviling Buddhist teachings, “Hobo". Can you explain why it is so?
Reverend Fukuoka: When Nissen Shonin came across the religion of the Great Master Nichiren he entered into the Hommon Hokke Shu Sect of Nichiren Buddhism. This sect recited of the Lotus Sutra, but they considered the Odaimoku as secondary in nature and refrained from chanting it.
In the course of his studies on the teachings of the Great Master Nichiren and Nichiryu Shonin, Nissen Shonin realized that the style of recitation practices were turning one's back on the Great Master Nichiren's and Nichiryu Shonin's real intentions. There are two methods of reciting sutras. For one thing, sutras are recited in admiration of the Dharma and Buddha's power of providing meritorious merits contained in the Odaimoku. The Odaimoku must be chanted in appreciation and with joy. The other is reciting sutras in contempt of the Odaimoku;reciting sutras exclusively and disregarding the chanting of the Odaimoku. HBS is not saying that it is an irregular practice, but, because it is an imprudent practice, Nissen Shonin insinuated that it is reviling the Odaimoku.
A three year old child can chant the Odaimoku. There are some professional priests who have their own thoughts about the importance of reciting the sutras. Even parishioners of a temple feel that a recitation of the sutras by the priests in their behalf are more grateful than by doing it by themselves. It may have been these two bad examples which resulted in a recitation of sutras.
Great Master Nichiren stated:“Many believers recite the sutras only by mouth and words, and not by soul". I believe this type of practice is reviling the Scripture. HBS recites the sutras of the “One Session of the Fine Congregation, the essence of the Lotus Sutra, which was edited by Nissen Shonin. This sutra includes the 21st Chapter of the Lotus Sutra and we recite it in Japanese rather than in Chinese.
Question: Are the daily practices of chanting the Odaimoku the same in every temple? Is the Odaimoku chanted during special service rites for the Buddhas?
Reverend Fukuoka: Yes, in both cases. HBS's recitation of prayors are shorter in comparison to the chanting of the Odaimoku.
Master of Ceremony: That's thoroughness. Nichiren Shu Sect's priest are taught when a very young age that: “Men must have courage. Women must be affable, and priests must be good in reciting sutras." This is our trend of thought. Now that I have heard your comments, I have come to the conclusion that HBS's principle practice is chanting of the Odaimoku
Nichiren Daishi is the great master in this age of Mappo
The Odaimoku may be the Buddha seeds, but there are some of us in Nichiren Shu Sect who are doubtful about who offered the Odaimoku. Some say, it was Nichiren Shonin. Others maintain that it was Shakyamuni Buddha, who appeared in India as a human being. The consensus varies. What is HBS's viewpoint?
Reverend Fukuoka: Our highest religious ancestor is the Great Master Nichiren, who possessed the three merits of being the greatest master, the greatest teacher and a great parent, and who was irreplaceable. HBS's religion is based on his teachings. Great Master Nichiren was the immediate disciple of the Buddha. He recieved the transmission of teachings directly from the Eternal Buddha in the jeweled stupa floating in the sky two thousand years ago. The Great Master Nichiren then appeared in this defiled world of the degenerate age of Mappo to plant in the minds of all living beings, the cause of Buddhahood. Consequently, Great Master Nichiren is revered by all members of HBS.
MC: Isn't it difficult to understand what you have said unless one was knowledgeable of the teachings elucidated in Chapter 21 of the Lotus Sutra?
Reverend Fukuoka: One must be knowledgeable of all eight chapters—15 through 22—of the Lotus Sutra to understand it.
MC: Since Great Master Nichiren was a disciple of Shakyamuni Buddha in the remote past, he is viewed by Nichiren Shu Sect as a senior disciple of our faith. Maybe, we are treating him too lightly, in contrast to HBS. To what extent does HBS consider the Great master Nichiren as a reincarnation of Jogyo Boddhisattva? And. what is the relationship between Jogyo Boddhisattva and the Eternal Buddha?
Reverend Fukuoka: Prior to those questions, I would like to elaborate on the relationship of the Odaimoku and the Eternal Buddha. Great Master Nichiren stated that Myohorengenkyo and the Eternal Buddha are identical. The Odaimoku,as the law, and the Eternal Buddha,as a person mankind. are identical. It is one body.
MC: Although HBS is one body, isn't the Odaimoku, to the utmost, the Scripture?
Reverend Fukuoka: Indeed. The Odaimoku as the Dharma is of prime consideration and, the Buddha as a person, is secondary in nature.
MC: Indeed. If the Eternal Buddha Shakyamuni and the Odaimoku are the same, why wasn't it directly granted to the people by the Eternal Buddha rather than passing it through Jogyo Boddhisattva?
Reverend Fukuoka: Jogyo Boddhisattva was exposed only to the eight Chapters of the Lotus Sutra, Chapter 15, “The Welling Up Out of Earth through Chapter 21, “The Supernatural Power of the Tathagata" and Chapter 22, “Entrustment". These Chapters are considered as one session of the original teachings of the remote past. If viewed in this regard, the Odaimoku we chant is the Odaimoku entrusted to Jogyo Boddhisattva by Buddha and, thus, it is the Odaimoku of Jogyo Boddhisattva to plant in the minds of living beings, the genuince cause of Buddhahood.
Jogyo Boddhisattva appeared in the era of Mappo as the Great Master Nichiren, and, as stated earlier, Great Master Nichiren is our highest religious ancestor, who was the greatest master to plant the seeds of Buddhahood. He was not a mere disciple of senior rank in the practices of the religious teachings of the Lotus Sutra.
MC: The Nichiren Shu Sect is of the opinion that HBS's viewpoints on the Great Master Nichiren are similar in nature to Sokka Gakkai. What is your viewpoint?
Reverend Fukuoka: The Great Master Nichiren was the immediate disciple of the Eternal Buddha, whose true form is Jogyo Boddhisattva and he is the genuine cause of Buddhahood. HBS does not recognize Sokka Gakkai's short circuit syllogism that the Great Master Nichiren equals the Eternal Buddha.
Surely, to show one side of the Eternal Buddha, the genuine cause of Buddhahood is called Jogyo Boddhisattva and the Great Master Nichiren is a reincarnation of Jogyo Boddhisattva, but the Great Master Nichiren is strictly a human being who appeared in this defiled world of the degenerate age. To consider the Great Master Nichiren, a human being, as the Eternal Buddha is disrespectful and is reviling the Great Master Nichiren in a sinful manner. Therefore, HBS considers Nichiren Shonin to be their greatest master, the greatest teacher and great parent, and is not deemed to be the Eternal Buddha.
The Theory of the Two Sides of Buddha
MC: Reviewing the Theory of the Two Sides of Buddha of Nichiryu Shonin, Nichiren Shu Sect felt that it is similar to that of Sokka Gakkai's Eternal Buddha theory but now I understand why HBS consider the Great Master Nichiren to be a human being and not considered to be the Eternal Buddha.
By the way, in your previous lecture, you mentioned that a phrase in Nichiryu Shonin's doctrine which said that practitioners can instantly become Jogyo Boddhisattva;becoming a Buddha with one's present body. What do you mean?
Reverend Fukuoka: It meant that practitioners participating in the religion granted to us by Jogyo Bosatsu became a family of Jogyo Boddhisattva, who is the manifestation of the premodial Eternal Buddha.
MC: As such, why is Jogyo Boddhisattva instantly a Buddha?
Reverend Fukuoka: Instantaneous Buddha means to become a Buddha for the genuine cause of Buddhahood. For example, peoplc are transported across a large river by a boat from one shore to the other. In this instance, the boatman is transporting people from the Saha World and dropping them off in the Buddha Land. The boatsman, once again, returns to the Saha World with an empty boat. This act of repeated practices is the way of Buddha and is the true form of enlightenment. In other words, chanting the Odaimoku by oneself and recommending the practices of the way of Buddha to others are enlightenment and the moment to moment practices of building merits of Buddhahood are indications of instantaneous enlightenment.
The truth of world of the Lotus Sutra
MC: Indeed. I think I understand it now. Are there any questions from the audience?
Question: I am Mihara from Hiroshima. I think there are some of us who believe that the core of the Three Life, past, present, and future life—exists within the Theory of Planting the Seeds of Buddhahood. However, the Nichiren Shu Sect of today have accepted the modern rationalism but their outlook on Nichiren Buddhism is beginning to change. In other words, Nichiren Shu Sect is beginning to doubt the existences of the Three Life where the souls of the deceased continue to exist. I also believe that Nichiren Shu Sect is not emphasizing the planting of Buddha seeds. From this standpoint, what is your viewpoint on the Theory of the Three Life?
Reverend Fukuoka: Trying to grasp the truth of Nichiren Buddhism that we teach as a physical matter creates various inconsistences. Even on the substances of the Lotus Sutra, it is difficult to accept it as a reality or that it really happened. For example, it seems quite absurd to believe that a huge jeweled stupa had penetrated the earth and appeared floating in the sky. To explain such seemingly surrealistic events embodied in the Lotus Sutra stemmed essentially from the spiritual awakening of the Buddha. It is a world which cannot be explained by words. However, unless an explanation is not rendered by words, the people will never be able to understand it. Therefore, intermediation by words became necessary.
I think there are two ways to define the truth. One is by mathematical procedure. The other is through explanation in the form of poems. For example, it is to appeal the theoretical part of the left brain or to the sensation section of the right brain. The Lotus Sutra appeals to the latter. Its expressions and accountabilites were exemplified in the shape of viewing an opera.
Trying to understand the expressions embodied in Buddhist teachings by comparing it to modern techniques and thinking and to current events is, to me, nonsense.
Consequently, the events which took place from the remote past to the world of Shakyamuni Buddha, including the three stages of planting Buddha seeds, Shu Juku, Datsu, must not be considered on the level of history. It must be considered as truth of Buddhist teachings. In othcr words, the truth of the world of religion is on a higher level of reasoning. To consider it old—fashioned and/or unscientific by modern rationalism, is, I believe, a misconception.
The circumstance of the Gohonzon
Question: I am Tsujimoto from Kanagawa Prefecture. It is my understanding that the core of Nichiren Buddhism is the Theory of Ichinen Sanzen, the Three Thousand Realms in a Moment's Thought of Noumenon. And, a further study of the Three Thousand Realms in a Moment's Thought of Existing Things, leads to the Theory of Each of the Ten Realms Mutually Contained in the Other Nine. I believe that the Buddha world is the Eternal Buddha and not the Odaimoku and the nine worlds is our world. I am of the opinion that the world of the Eternal Buddha and our world can be united as one world through chanting of the Odaimoku and the Odaimoku should be chanted by the practitioners by facing the Scripture of Myohorengekyo, the Eternal Buddha. The Myohorengekyo should be crowned by Namu through the chanting. What is your stance on it?
Reverend Fukuoka: The Ichinen Sanzen Theory of Nichiryu Shonin isn't the only factor. Rather, everything is based on Ji or active. For example, Ji no Ichinen Sanzen, Ji no Honzon, Ji no Goriyaku.
The Ji no Honzon is the Scripture of the Ten Worlds, the ten realms of living beings. The Great Master Nichiren inscribed the Odailmoku in the center of the Mandala, and it is flanked by Shakyamuni Buddha to the right of it and Taho Nyorai on the left. The names of Future Buddhas and Guardian Kings of Heaven are also inscribed on the Scripture. The Scripture illustrates that all Buddhas, Future Buddhas and Guardian Kings of Heaven are all gathered together on the First Stage of the Four Stages of Faith and Five Stages of Practice as faithful beginners are in the state of faith, understanding, and rejoicing. They are all facing the Odaimoku and chanting Namumyohorengekyo.
In the case of Nichiren Shu Sect, they maintain that the Scripture is not Namu‐myohorengekyo but Myohorengekyo and “Namu" is just a prefix added to Myo‐horengekyo by paritioners when they chant. That is not so. The Namu‐myohorengekyo inscribed in the center of the Scripture is the Scripture of the Odaimoku, and not the Scripture of Myohorengekyo. Why? Because the Odaimoku being chanted is the Scripture. To define it in another way, the Scripture itself is chanting the Odaimoku. The Scripture itself is active. Both the Scripture and the practitioners are chanting the Odaimoku in unison. The Buddhas, Future Buddhas and Guardian Kings of Heaven are all gathered together on the First Stage of the Four Stages of Faith and Five Stages of Practice known as faithful beginners who are chanting the Odaimoku together. This aspect is the Scripture of the Ten Worlds. This is the circumstances of Ji no Gohonzon.
The One Session of Fine Congregation,"(Myoko Ichiza), which was edited by Nissen Shonin states: “May all the saints to be invoked from the ten worlds, who leave their position as saints and recite as faithful beginners the sacred syllables, Namumyohorengekyo, intensify the light of their wisdom, be adorned with the pleasure of the Buddha, become one with the Buddha mind and embrace us with compassion."
This is the form of the original religion of the Eternal Buddha. It is an example for us to follow. To accept this religious form of practices is indeed the substance of planting the seeds of Buddhahood. Facing the Ji no Gohonzon and chanting Namumyohorengekyo is Ji no Ichinen Sanzen and by doing so, we enter into the Gohonzon and accomplish the Honnin Myo no Jobutsu and Ji no Jobutsu, and, thus, can recieve the Ji no Goriyaku. This is Nichiryu Shonin's theory of planting into the minds of all living beings, the genuine cause of Buddhahood.
MC: Although we have many more questions we wish to ask, time is up so I would like to end this session. We sincerely thank you for your lecture and time given to us. (Applause).
12. Replies To Inquiries at the Nichiren Shu Sect Reserch Conference
- [TOP]
- What is True Enlightenment?
An Impression and Comment made by a Nichiren Shu Sect's priest - Buddha Nature and Buddha Seeds
- Is Reciting The Sutra Reviling Buddha Teachings?
- Nichiren Daishi is the great master in this age of Mappo
- The Theory of the Two Sides of Buddha
- The truth of world of the Lotus Sutra
- The circumstance of the Gohonzon
