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THE DHARMA FLOWER SUTRA
SEEN THROUGH The Sutra on the Lotus Flower of the 1, 2, 3, 4, 5, 6, 7, 8 (Important points)
The first important point concerning the Chapter on Expedient Means In the Textual Explanation of the Dharma Flower Sutra it says the means of the Expedient Means has the implication of being esoteric and that the appropriateness of what is expedient in the Dharma is its utterness. Therefore the means to effectuate Utterness is not separate from the esoteric quality of the Buddha truth. If we are to underline the priceless jewel that was sown into the lining of the clothes of the man who was drunk on slander that is in the parable in the Eighth Chapter of the Dharma Flower Sutra on the Prediction of the Five Hundred Disciples who will become Enlightened, then this one and only jewel is neither separate nor is it different from the one in the king’s chignon in the Fourteenth Chapter on Practicing in Peace with Joy. This would point to the man that was hired as a menial who was neither different nor separate from the son of the elder in the parable in the Fourth Chapter of the Dharma Flower Sutra on Faith Leading to Understanding. These stories are referred to as being both esoteric and utterly all embracing. Just as it says in the Dharma Flower Sutra, “It is only I the Buddha who understands the real aspect of all dharmas which their Utterness (Myô) or the one instant of thought containing three thousand existential spaces, the Buddhas of the ten directions understand it in exactly the same way.” This is the same as when the Buddha said to Sharihotsu, “Stop, stop, there is no need to say anything since my Dharma is Utterness, it is difficult to think it out or ponder it over.” Both these quotations come from the second Chapter of the Dharma Flower Sutra on Expedient Means. Accordingly those parables are explained as their means (hô) being esoteric (hi) and their all embracing quality or Utteness (Myô) is thought of as their expediency (ben). No doubt this is the underlying significance of this chapter, hence it is called the Chapter on Expedient Means. In the third volume of the Notes on the Textual Explanation of the Dharma Flower it says that the last of the three definitions of expedient means, 1) an expedient means as an application of the Dharma (hôyû), 2) an expedient means that can lead people towards the Buddha truth (nôtsû): and 3) an expedient means that is esoterically and utterly all embracing (himyô), is on account of its Utterness (Myô) its own implication of it (soku). Also because that the all inclusive teachings are not separate from Utterness, the three provisional vehicles for the instruction of 1) the people who exert themselves to attain the highest stage of the teachings of the individual vehicle through listening to the Buddha (shômon), 2) people who are partially enlightened due to karmic circumstances and 3) bodhisattvas who live, practice and study for the benefit of other people or likewise the three teachings of 1) the individual vehicle (zôkyô), 2) the teachings that connect those of the individual vehicle to those of the universal vehicle (tsûkyô) are all in contrast to Utterness. Since there is the Dharma Flower Sutra that is the doctrine that is not separate from Utterness, these other teachings are in fact in contradiction to it. It says in the Oral Transmission of the Daishônin that in these commentaries the priceless jewel sewn into the lining of the clothes of the man who got drunk is the same as the jewel in the sovereign’s chignon. The person who was hired as a menial is in no way different from the son of the elder. However, when we get to the bottom of things the people who vilify the Dharma and who have no faith in it are those who follow the provisional teachings that are outside the reality of what the Buddha teaching is about. In fact there are two sorts of expedient means, 1) as an application of the Dharma which is an expedient means of using various dharmas that correspond to people’s propensities and biased views in order to lead them to the truth (hôyû) and 2) those expedient means of expounding the Dharma according to people’s propensities that can lead them towards the Buddha truth (nôtsû). Here in the teaching of Nichiren Daishônin the implication of “not being neither different nor separate” as it is expressed in the Textual Explanation of the Dharma Flower has the undertone of the nine realms of dharmas not being separate from the Buddha Dharma and that the Dharma of the Buddha is not separate from the dharmas of the other nine realms of existence. Now, Nichiren Daishônin and those that follow him reverently recite Nam Myôhô Renge Kyô and are within the bounds of the expedient means that are esoterically and utterly all embracing (himyô) which is the ultimate reality of the Buddha truth. As a result it can be said that after captioning the subject matter, “The Sutra on the Lotus Flower of the Utterness of the Dharma” it is followed by the specification of “The Chapter on Expedient Means”. Myôraku makes this clear in his Notes on the Textual Explanation of the Dharma Flower where Tendai states that the “not separate (soku)” in the phrase “not separate from (soku) reality implies that the all inclusive teachings are not separate from Utterness, (soku) implies that which is all inclusive so it must be another name for the Dharma Flower Sutra. Not separate from Utterness means that ordinary people are not separate from the ultimate state of being which is to be the Buddha of the real aspect of all dharmas. All inclusive (en) means the one instant of thought containing three thousand existential spaces (ichinen sanzen). If the words for “not separate from Utterness (soku)” and “all inclusive (en)” were to be exchanged with each other, they would be just another term for “Utterness (Myô)”. All sentient beings are the Buddha of the real aspect of all dharmas is in fact Utterness itself and is something that cannot be thought out or deliberated over. But because the people who malign the Dharma are as yet ignorant of how things are, is something that is referred to as being esoteric. The word esoteric implies the unsparing rigidity of the array of the three thousand existential spaces within our lives. There is nothing more imponderably unthinkable than this. Even people who are designated as those who belittle the Dharma in a big way who on their decision to receive and hold to the Sutra on the Lotus Flower of the Utterness of the Dharma [the Fundamental Object of Veneration] can also be thought of as the expedient means which is the esoteric Utterness of this sutra. Now that we have entered the final period of the Dharma of Shakyamuni (mappô), this age undoubtedly involves Nichiren Daishônin and his followers. The intention of the Chapter on Expedient Means is to induce the people who follow the teachings that came before the Dharma Flower Sutra along with their understanding of these doctrines to come round to the all-inclusive enlightenment of Nam Myôhô Renge Kyô by way of such expedient means. This process would imply becoming aware of our inherent Buddha nature with our persons just as they are or as it is inferred by the Second Chapter on Expedient Means that from such an appearance (nyo ze sô) to such a consequence (nyo ze hô). In addition the Chapter on Expedient Means deals with the ten existential realms of dharmas as well as our unclearness and unenlightenment with regard to them. The Sutra on the Lotus Flower of the Utterness of the Dharma (Myôhô Renge Kyô) stands at the top of the ten existential realms of dharmas and at the same time it is what all dharmas really are. This sutra implies that our troublesome worries are not separate from our inherent enlightenment and the cycles of living and dying are not separate from the absolute quality of nirvana. “The all-inclusive teachings not being separate from Utterness (soku)” means that they are the one instant of thought containing three thousand existential spaces. Both Utterness (Myô) and the inseparability from it (soku) are the same concept. In other words the one instant of thought containing three thousand existential spaces can be expressed by the concepts of “all-inclusiveness” and “Utterness.” All-inclusiveness means that it is the real aspect of all dharmas. One of the explanations of all-inclusiveness points out that “All-inclusiveness refers to the all-inclusive unobstructed accommodation of materiality and form (ke), latencies in the void of the mind (kû) and the reality of the middle way (chudô). At the same time all-inclusiveness is also the all-inclusive replenished whole of the one instant of thought containing three thousand existential spaces.” The all-inclusiveness of the unobstructed accommodation of the materiality of form (ke), the latencies in the void of the mind (kû) and the reality of the middle way (chudô) which combines the two and alludes to the provisionality of the teachings that are derived from the external events of Shakyamun’s life and work, whereas the all-inclusiveness of the replenished whole of the one instant of thought containing three thousand existential spaces belongs to the archetypal truth of the teachings that deal with the original state. The concept of Utterness was never expounded in neither the straight forward teachings (ton), nor the gradual teachings (zen), nor even those that were a bit of both (fujô), all of which came before the Dharma Flower Sutra. Hence this concept is said to be esoteric. So you should understand that Nam Myôhô Renge Kyô is an expedient means for expressing an instant of mind as the whole of existence and therefore contains for expediency three thousand existential spaces. The Sutra on the Lotus Flower of the Utterness of the Dharma (Myôhô Renge Kyô) is the ninth cognition that is the immaculate essential of life itself. The ten realms of dharmas describe the eighth consciousness as the storehouse of the mind as well as the faculty of thought. This also includes the other seven mental faculties and perceptions that follow. I suggest you take this all into account. The means (hô) as in expedient means imply the ten directions of north, south, east, west, north west, north east, south east, and south west as well as above and below. What goes on in these ten directions is not separate from the ten realms of dharmas and that the expediency (ben) which is present everywhere indicates something that cannot be pondered over or even explained.
The Sutra on the Lotus Flower of the Utterness of the Dharma, At that time the World Honoured One arose out of his total absorption into the Sutra on the Incalculable Implications of the Dharma serenely and with a clear and precise mind. Then he informed Sharihotsu the wisdom and discernment of All the Buddhas is exceedingly deep and immeasurably profound, the gateway to that wisdom and discernment is difficult to fathom and difficult to enter.
The second important point concerning the wisdom and discernment of All the Buddhas is exceedingly deep and immeasurably profound. The gateway to that wisdom and discernment is difficult to fathom and difficult to enter. None of those people who exert themselves to attain the highest stage of the individual vehicle through listening to the Buddha or intellectual seekers (shômon) or even those who seek diligently enlightenment for themselves (hyakushi-butsu) are unable to understand it. The third volume of the Textual Explanation of the Dharma Flower Sutra says, “The first part of the sentence on the wisdom and discernment of All the Buddhas being exceedingly deep and immeasurably profound pays tribute to the fundamental wisdom of the teachings that refer to reality.” Then this sentence goes on to pay regard to the wisdom and discernment of the provisional teachings by saying the gateway to that wisdom and discernment is difficult to fathom and difficult to see what it really is. Reality or the teachings that refer to it is the wisdom and discernment of All the Buddhas. Such teachings are not the three kinds of teaching that were simply used for getting people to think in the direction of the Buddha truths, 1) the teachings of the individual vehicle (zôkyo), 2) those doctrines that connect the individual vehicle to the universal vehicle (tsûgyô) and 3) those teachings that were specifically for bodhisattvas (bekkyô). Therefore the sutra refers to All the Buddhas in particular. Since this wisdom and discernment is the manifestation and reality that every Buddha had cultivated. The substance of this wisdom and discernment comprises the three kinds of wisdom in a single mind, 1) the wisdom of intellectual seekers (shômon) and those who have a measure of individual enlightenment which helps them comprehend something of the real aspect of all dharmas (issai-chi), 2) the wisdom of the bodhisattvas who are able to lead other people on to the Buddha path on account of their understanding of what life is about (dôshu-chi) and 3) the wisdom of the Buddha who understands the whole and the individual aspects of life and death as well as the real principle (Myô) that runs through everything (issaishu-chi). Exceedingly deep and immeasurably profound are the words of esteem that refer to this wisdom and discernment. The Buddha’s mental grasp of reality can vertically penetrate the base and reveal the inherent principle in all things. Therefore it is referred to as being exceedingly deep. Horizontally this wisdom and discernment reaches the utter boundaries of the realms of dharmas, so that it is referred to as being immeasurable. Being exceedingly deep and immeasurably profound are the vertical height and horizontal breadth of the wisdom and discernment. To illustrate this, if the roots of a tree reach down deeply then the foliage on its branches will be profuse in growth. If the source of the river is far away then its flow will be far reaching. The wisdom that applies to reality follows a similar pattern and so do the references to the wisdom of the provisional teachings. The gateway to that wisdom and discernment which is mentioned in the title of this text is a sign of approval of the wisdom and discernment of the gateway of the doctrines that are provisional. After all it is the strength of the wisdom of the path of expedient means that leads up to the enlightenment which the Buddha practiced himself. For this reason it is called a gateway. It is a gateway through which one enters on to the path. Being on the path entails the teachings that deal with reality. Before arriving at the path indicates the doctrines that were provisionally taught for the time being. Difficult to understand and difficult to enter are again words of approval of the provisional doctrines. What is difficult to understand and get into is Nam Myôhô Renge Kyô which is beyond our comprehension. But even though we cannot really grasp this concept, by means of the single word faith we can become aware of its implications as well as its innumerable practical applications. Even the people who are familiar with the wisdom embedded in the seven kinds of expedient means, that is to say the intellectual seekers (shômon), the partially enlightened due to karmic circumstances (engaku) and the bodhisattvas of both the teachings of the individual vehicle (zokyô) the teachings that connect the individual vehicle to the universal vehicle (tsûgyô) and also bodhisattvas of the teachings that were specifically preached for them (bekkyô) is overwhelming. The wisdom and discernment of the Buddha, by being exceedingly deep and immeasurably profound, cannot by gauged in any way whatsoever. Out of the traditional fifty-two stages which people had to practice in order to become enlightened, it was only when they reached the third set of ten stages, which was that of bodhisattva wisdom, could they begin to perceive what the Buddha wisdom and discernment was all about. When they arrived at the fifth set of ten stages, which was the grade of approaching Buddhahood, could they possibly say they were entering the wisdom and discernment of All the Buddhas. Out of the first and last of these series of ten stages, it is during the stages in between where people realized that this wisdom and discernment is difficult to proclaim and to become enlightened to. Nevertheless the second chapter of the Dharma Flower Sutra specifically points out that none of those people who exert themselves to attain the highest stage of the individual vehicle through listening to the Buddha or intellectual seekers (shômon) or even those who diligently seek enlightenment for themselves or are partially enlightened due to karmic circumstances (engaku) are able to understand or are able to comprehend the wisdom and discernment of the Buddha. On account of the fact such people are hampered by their heavy attachments. Therefore such impediments have to be eradicated. In the third volume of the Notes on the Textual Explanation of the Dharma Flower Sutra where it says, “being exceedingly deep and immeasurably profound refers to the vertical height and the horizontal breadth of this wisdom and discernment,” means that in the midst of this exceeding height and immeasurable profundity there is the combination of Dharma parable and discourses that expound the wisdom of the teachings that refer to reality as well as those of the provisional doctrines. Hence, this is an example to be followed. Now, the teachings that refer to reality being the utmost vertical and horizontal reaches in all directions has already been stated, so it must follow that the provisional teachings are a theory that covers the facts and is identical in its extremities of dimension. The explanation of what the provisional teachings are is as follows even though their particular qualities have been described earlier on. It is for this reason the quotation of the commentary goes on to point out. In the phrase where it says, “the gateway to that wisdom and discernment the word “that” points to the wisdom and discernment that was the cause of the ultimate realization in concrete reality which is the wisdom and discernment of All the Buddhas.” Then if that wisdom and discernment mentioned here is in other words its own gateway then that wisdom and discernment must be that of the provisional doctrines that came before the Dharma Flower Sutra. But if it is the gateway of wisdom and discernment then it must be the fruition of the provisional doctrines. Therefore between the two standpoints of the cause of the ultimate realization in reality and the fruition of the cause there are necessarily the ten particular stages of approaching Buddhahood that are the last of the set of ten practices of the fifty-two stages in the process of becoming enlightened according to the practices of the Buddha teaching of Shakyamuni. These sets of ten kinds of practice out of fifty-two should be understood as an approach before entering the path. Becoming awakened to Utterness is what happens on the path and is the proof of our efforts that manifests itself after having reached the path. Therefore you should understand that the meaning of the selected passage is to reveal that the cause is the new awareness that produces the change from doubt to faith. The Oral Transmission of Nichiren Daishônin says that the text of the Textual Explanation of the Dharma Flower Sutra by Tendai and the commentary on it which is the Notes on the Textual Explanation of the Dharma Flower Sutra by Myôraku are transparently understandable. In the expressions “vertically penetrates the base and reveal the inherent principle in all things” and “horizontally this wisdom and discernment reaches the utmost boundaries of the realms of dharmas,” the vertical capacity of these reaches refer to the teachings of the original state (honmon) and the horizontal vastness of this wisdom and discernment appertains to the teachings that are derived from the external events of Shakyamuni’s life and work (shakumon). [Since this horizontal vastness is referred to as being the realms of dharmas (hôkai) in the text which are in themselves impermanent. This is existence as we know it.] The roots referred to earlier are those of plants and trees. Plants and trees grow upwards. Here this concept also entails the teachings that are derived from the external events of Shakyamuni’s life and work (shakumon). [These teachings lead us upwards from their seed cause towards their fruition or enlightenment. In the same way as Shakyamuni’s ascetic practices led him to his historical Buddhahood.] The source mentioned earlier on alludes to the teachings of the original state (honmon). Being a headwater it is water itself and runs downwards. This source implies the original state. [Because it is true reality according to karmic circumstances. The principle upon which the original enlightenment is based is that the fruition or the result faces towards the cause or is itself the uncreated principle independent of all action which is the very foundation of our lives.] The profound growth of foliage on the branches represents the fourteen chapters of the Dharma Flower Sutra that are derived from the external events of Shakyamuni’s life and work (shakumon). The far reaching flow from the source stands for the fourteen chapters of the Dharma Flower Sutra that refer to the archetypal original state (honmon). The wisdom and discernment of the Buddha is made up of the three kinds of wisdom in a single mind, 1) the wisdom of intellectual seekers (shômon) as well as those people who have a measure of individual enlightenment which helps them take in the real aspect of all dharmas (issai-chi), 2) the wisdom of bodhisattvas who are able to lead people on to the Buddha path on account of their understanding of what life is about and 3) the wisdom of the Buddha who understands the whole of and individual aspects of life as well as the real principle (Myô) that runs through everything (issaishu-chi). The gateway is the place where we are able to enter this wisdom and discernment. What the essential content of the three kinds of wisdom in a single mind consist of is Nam Myôhô Renge Kyô which is the devotion of our lives to and their foundation on (Namu=Kimyô) the whereabouts of (Kyô) the simultaneousness of cause and effect (Renge) of the entirety of existence (Myôhô). The gateway is a mind of faith. In the same way as it says in the third chapter of the Dharma Flower Sutra, “Sharihotsu even you could by means of faith get into this particular sutra, let alone other intellectual seekers (shômon) . . .” In this instance the word gateway has the same meaning as ‘going into.’ Now, when Nichiren Daishônin and his followers reverently recite Nam Myôhô Renge Kyô it is said to be their wisdom and discernment. As it is says in the Chapter on Similes and Parables, “There is only a single gateway.” With regard to gateways to the Dharma, there is the gateway that in many of the teachings of the individual vehicle (zôkyô) suggests that existence is just as it is or appears to be, simply as materiality (umon). There is another gateway to the Dharma in which many of it teachings which are those that connect those of the individual vehicle to those of the universal vehicle (tsûgyô) that points out that existence is in fact the emptiness of the void that can only be reached through the mind (kûmon). Also there is another gateway to the Dharma which consists of teachings specifically for bodhisattvas (bekkyô) that proposes that existence is both just as it is or appears to be and at the same time it is the emptiness of the void that can only be reached through the mind (yaku’u yaku kûmon). Furthermore there is the gateway to the Dharma of the all-inclusive teachings (engyô) that says that existence is neither just as it is or appears to be nor is it the emptiness of the void that can only be reached through the mind (hi’u hi kûmon). The gateway to the Dharma that suggests existence is just as it is, is life as it appears to be. The gateway to the Dharma that suggests that existence is the emptiness of the void that can only be reached by the mind is death because of the absence of any materiality. The gateway to the Dharma that states that existence is just as it appears to be and at the same time it is the emptiness of the void that can only be reached through the mind entails the cycles of living and dying which are latent in every instant of the mind. The gateway to the Dharma as propounded by the Dharma Flower Sutra is that existence is neither just as it is nor as it appears to be nor is it the emptiness of the void that can only be reached through the mind, it is neither paranoiacally being alive nor dead but the quintessence of life itself. The gateway to the Dharma that points to existence being just as it is, is implied in the ideograms of the theme and title (daimoku) Nam Myôhô Renge Kyô which is the devotion of our lives to and at the same time to establish them on (Namu=Kimyô) the whereabouts (Kyô) of simultaneousness of cause and effect (Renge) of the entirety of existence (Myôhô). The gateway to the Dharma that points out that existence is the emptiness of the void that can only be reached through the mind. In light of the five ideograms of the title and theme it is that which lies underneath all the dharmas of existence without ignoring any single dimension whatsoever. The gateway to the Dharma that proposes existence is both just as it is and what it appears to be and simultaneously includes the emptiness of the void which can only be reached through the mind possesses the dual gateway of the teachings that are derived from the external events of Shakyamuni’s life and work as well as the teachings that refer to the original archetypical state that is based on the existence of the Fundamental Buddhahood in the Sixteenth Chapter of the Dharma Flower Sutra. Finally the gateway to the Dharma as propounded by the Dharma Flower Sutra is that existence is neither just as it is, as it appears to be nor is it the emptiness of the void that can only be reached through the mind but the integrated whole of the Sutra on the Lotus Flower of the Utterness of the Dharma (Myôhô Renge Kyô). The wisdom and discernment of the people who exerted themselves to attain the highest stage of the teachings of the individual vehicle through listening to the Buddha or simply intellectual seekers (shômon) who have yet to involve themselves in the Dharma Flower Sutra are incapable of arriving at this inner realization that is their own assurance of the truth. It says in the third volume of the Textual Explanation of the Dharma Flower Sutra, “Even these people who are familiar with the seven kinds of expedient means.” That is to say the intellectual seekers (shômon) and the people who are partially enlightened due to karmic circumstances (engaku), the bodhisattvas of the teachings of the individual vehicle (zôkyô) and the teachings that connect the individual vehicle to those of the universal vehicle (tsûgyô) as well as the bodhisattvas of the teachings that were specifically preached for them (bekkyô). None of them are able to understand this inner enlightenment. Now Nichiren Daishônin and those that follow him have gained entrance into this wisdom and discernment. So that we can quote from the metric hymn in the Chapter on Expedient Means of the Dharma Flower Sutra where it says, “Apart from all the bodhisattvas with a strength of faith that is solid and firm.” This line applies to those who do the practices of the Dharma Flower Sutra.
All the people who exert themselves to attain the highest stage of the teachings of the individual vehicle through listening to the Buddha or intellectual seekers (shômon) or the people who are partially enlightened and diligently seek Buddhahood for themselves (hyakushi butsu), all of these people with what they know at present are unable to penetrate this wisdom and discernment. Why is it so? It is because the Buddhas have already attended on countless myriads of myriads of Buddhas and have completed the incalculable amount of practices of the path of the Dharma. They have been courageously bold and have wanted to make progress in their practices with the purest intentions. Their names are universally known. They have brought to completion exceedingly deep dharmas that would take other people aback. The way they have explained the Dharma in order to suit other people’s circumstances is difficult for the mind to follow and see how they were able to do this. Sharihotsu, ever since I have reached the stage of being enlightened I have propounded orally on a large scale the teaching of the Buddha through pointing out all sorts of causes and karmic circumstances as well as all sorts of parables and similes. Through incalculable expedient means I have enticed sentient beings to let go of all their hang ups. Why is this so? The Tathâgata is in full possession of the knowledge and farsightedness of how expedient means can take people from the dimensions of suffering to the shore of enlightenment. Sharihotsu, the knowing and insight of the Tathâgata is as all embracingly broad as it is deep. It cannot be measured and is without obstacles to hinder its universality. The strength, self assurance as well as the profound and abstract contemplation behind this knowing and insight gives it the freedom from living and dying or karma and delusions as well as a perfect absorption into any particular object of mediation. So that the Buddha has penetrated depths without limits and without precedent. He has brought to complete realization all the dharmas [to become enlightened.] Sharihotsu, I will say this so as to keep to the point, the Buddha has brought incalculably boundless dharmas that have never before been accomplished or fulfilled. Stop Sharihotsu, don’t say anything more. The reason being is that what the Buddha brought to perfection is the most awe inspiring primary and difficultly understood Dharma. The real aspect of all dharmas can only be exhaustively scrutinized between one Buddha and another. What this real aspect of all dharmas is said to be (sho’i shohô); 1) In any way they make themselves present to any of our six sense organs 1) eye, 2) ears, 3) nose, 4) tongue, 5) body and 6) mind (Nyoze sô), 2) their various inner qualities (Nyoze shô), 3) their substance or what they really are (Nyoze tai), 4) their potential strength and energy (Nyoze riki), 5) the manifestation of that energy and strength which is their influence (Nyoze sa), 6) their fundamental causes (Nyoze in), 7) along with their karmic circumstances (Nyoze en), 8) the effects they produce (Nyoze ka) and 9) their apparent and karmic consequences (Nyoze hô). 10) Also in any way dharmas make themselves perceptible to any of our six sense organs 1) eye, 2) ears, 3) nose, 4) tongue, 5) body and 6) mind have a coherence with their “apparent karmic consequences” which are present in every instant of life (Nyoze hon makku kyô tô). There and then the World Honoured One wishing to express the significance of what he had said once again, explained it in terms of a metric hymn. The wisdom and discernment of the World Honoured At that time there were in the assembly about one thousand two hundred people who were exerting themselves to attain the highest stage of the individual vehicle through listening to the Buddha as well as people who had attained the supreme reward of the individual vehicle and were free from the restraints of troublesome worries such as Anyagyôjinny and others. There were also people who where listening to the Buddha (shômon) and other people who had attained some measure of enlightenment for themselves. They had all made up their minds to become enlightened along with monks, nuns and devout secular followers of both sexes. Each one of them was turning this over in their minds. Why is it that the World Honoured One in deference praises his expedient means by saying that his Dharma is exceedingly profound and difficult to comprehend. Then he goes on to say that the gist of what he explains is difficult to conceptualize and that those who listen to the Buddha (shomôn) and those who have attained a measure of enlightenment for themselves (hyakushi butsu) cannot know it to the full. The meaning of the one and only emancipation that the Buddha has propounded is that we also can benefit from this Dharma and ultimately reach (itareri) nirvana. But at present we do not know where this doctrinal philosophy will lead us. At that moment Sharihotsu knowing the doubts that were in the minds of the monks, nuns and the lay devotees of both sexes including himself who had not yet fully understood said to the Buddha, World Honoured One, what is the cause and what are the accompanying reasons (en) does the World Honoured One in deference insist on praising the foremost expedient means of the Buddhas which is the Dharma that is the exceedingly profound subtlety of Utterness that is difficult to understand? Ever since times past, I have never yet heard the Buddha preach in this way. Now, every one of the monks, nuns and pious lay believers both male and female are all having their doubts. My only wish is that the World Honoured One will expound this matter at length. For what reason does the World Honoured One in deference insist on praising the Dharma that is the exceedingly profound subtlety of Utterness? There and then Sharihotsu who wanting to repeat the content of what he had said, expressed it in terms of a metric hymn. Venerable sage and good and correct in all your character Then the Buddha addressed Sharihotsu saying. Stop, stop, you must say no more. If I were to expound this matter all the devas and humankind from every space where their existences occur will be taken back with doubts. Sharihotsu again addressed the Buddha and said, World Honoured One. What I only wish is that you explain this Dharma. All I want is that you expound this matter. What is the reason for this? In this assembly there are uncountable hundreds of thousands of myriads of sentient beings whose faculties are terribly keen and their wisdom and discernment is perfectly clear and have already seen the Buddhas. They would then be able to have faith and reverence for it. Thereupon Sharihotsu once again wishing to reiterate the meaning of what he had said, recounted it again in the form of a metric hymn. Sovereign of the Dharma and Stop Sharihotsu, If I were to explain this matter, the devas and ashuras from all the existential spaces would indeed be skeptical and afraid. Conceited monks would certainly fall into the great pit of hell. The Buddha then repeated his words in the form of a metric hymn. Stop, stop, you must say no more. Once again Sharihotsu addressed the Buddha. My only wish is that you expound this Dharma. All I want is that you explain it. At present there are hundreds of thousands of myriads of people in this assembly who already from lifetime to lifetime have received instruction from a Buddha. Such people would certainly have faith in and revere what you teach. So that during the long night of mortality and transmigrations they would have a settled firm resolve and the wisdom (chôya anon) that would advance them in many ways. Then Sharihotsu wishing to repeat the intention of what he had said, expressed it in the form of a metric hymn. What I would like is that the Thereupon the World Honoured One said to Sharihotsu. You have already asked me courteously three times, how can I not give you an explanation? Now, listen with full attention and think carefully about what I am saying. I will expound it to you in the most understandable language. As soon as this was said, there were monks, nuns and pious lay believers both male and female who got up from their seats, made obeisance to the Buddha and then left. For what reason? This sort of individual whose roots are embedded in grave wrongdoings and are full of conceit. They think they have arrived at an illumination they have not, or they testify to an enlightenment they have not yet reached. It is on account of having such defects that they are unable to stay and listen. The World Honoured One remained silent and did not try to hold them back. Then he said to Sharihotsu. Now in this assembly there are no more scraps and leavings, only the genuine, pure and true remain. Sharihotsu. It is perfectly alright that such arrogant and conceited people have got up and left. You must now listen attentively since I am going to expound for your benefit. Sharihotsu said, Yes, World Honoured One my greatest wish is to listen to you. The Buddha then addressed Sharihotsu saying. The Buddhas never preach the Utterness of the Dharma until the time is ripe. Just like the Udumbara tree which is supposed to produce fruit without flowering, but is said to flower once every three thousand years and does not blossom until its time is due. Sharihotsu, all of you must hold faith in what the Buddha says. His words are neither untruths nor are they without reason. Sharihotsu, when the Buddhas expound the Dharma according to their enlightenment. The way they understand existence and the direction of their minds is difficult to comprehend. Why is this so? It is on account of the fact that I have expounded all the dharmas in terms of innumerable expedient means, all sorts of narratives whose events are in harmony with their direct causes and their karmic circumstances as well as similes and parables and different turns of phrase. This Dharma has something about it that cannot be understood through reasoning or trying to pick it out (shiryô funbestsu). Only the Buddhas can really know what it is all about. Why is this so? The reason being that the World Honoured Buddhas (shôbutsu seson) only appear in the world for the single reason and karmic circumstance (innen) that is their all embracing concern.
In the fourth volume of the Textual Explanation of the Dharma Flower Sutra it says, “The meaning of the word ‘single’ here implies the real aspect of all dharmas.” It does not mean five, seven or nine because “single” means only one, neither double nor multiple. The original condition of singleness is its voluminous extent, far more reaching than the concepts of five, three, seven or nine. Therefore we refer to it as being all embracing (dai) as well as being the contextual occasion for the Buddha to appear in the world. For this reason this contextual occasion becomes a concern. Sentient beings have the propensity to be able to feel the need for a Buddha. Therefore this can be specified as a reason. The Buddhas in answer to this propensity act in sympathy to it. This is defined as a karmic relationship. Hence this is the fundamental reason for which the Buddhas appear in the world. Also the Oral Transmission states that the word “single” denotes Utterness (Myô). The words “all embracing” indicate dharmas or the Dharma (Ho). The word “concern’” implies the lotus plant itself (Ren). Whereas the word “reason” in the sense of meaning a cause is the flower of the plant (Ge). The expression karmic circumstance takes on the various meanings of sutra (Kyô). Again we can say that our heads can be equated with Utterness (Myô), our throat to dharmas or the Dharma (Hô), our chest corresponds to the lotus plant (Ren). Our abdomen and genitals (hara) which also constitute the seat of our less worthy intentions which are the cause of much of our karma are lined up with the flower of the lotus (Ge). Our legs are aligned with the word “sutra” (Kyô) which here has something to do with the realm of dharmas. So accordingly our five foot (chaku) persons are the five ideograms for Nam Myôhô Renge Kyô. For a period of more than forty years the Tathâgata Shakyamuni held back this all embracing concern as being esoteric. He brought it to light when he came to explain the Dharma Flower Sutra. The Buddha came into the world with the purpose of revealing this all embracing concern of his, which means that we ourselves are the substantiation of the five ideograms for Nam Myôhô Renge Kyô. Also, to open the gateway to his own wisdom and perception as well as to make us aware that our own inherent Buddha nature is not separate from our personalities (sokushin jôbutsu). To open in this sense is another way of saying “a mind of faith.” If we recite Nam Myôhô Renge Kyô with reverence we will in due course open up our minds of faith which is the gateway to the wisdom and perception of the Buddha. In the meantime as we open up the inherent faith in our minds through reciting Nam Myôhô Renge Kyô and making it apparent in our lives, means that we return our lives and found them on the whereabouts (Kyô) of the simultaneousness of cause and effect (Renge) throughout the entirety of existence (Myôhô) which in itself is the manifestation of the wisdom and perception of the Buddha. As we do this we come to realize that the place where we live is the immaculate terrain of Vulture Peak [due to our being less closed in by personal problems along with an increased awareness of being alive that has given rise to keener sensitivities.] As well as by becoming awakened to the fact that our inherent Buddha nature is not separate from what we are in our daily lives. This is to become receptive to the wisdom and perception of the Buddha. The main point of this kind of realization is that it denotes “arriving at the site of the path” which also means to find our way into the wisdom and perception of the Buddha. Obviously this only comes about through the right way of understanding the meaning of opening the gateway to this wisdom and perception by means of a mind of faith. The concept “entering” or “finding our way into” as used in the phrase “to find our way into the wisdom and perception of the Buddha” when this expression is applied to the teachings derived from the external events of the Buddha Shakyamuni’s life and work means to make our way into the truth through the principle of the real aspect of all dharmas [However this is a principle that does not include the three existential spaces (san seken); 1) the existential spaces of the five aggregates (go’on seken). 2) the existential spaces of sentient beings (shujô seken) and 3) the existential spaces upon which sentient beings depend for an existence (kokudo seken). A sentient being is an individual existence which can at any moment become prey to any of the ten existential realms (jikkai) such as suffering (jigoku kai) or temporary joy (tenkai). The five aggregates are the make-up of an individual sentient being which is; 1) (shiki) its physical form as well as the capacities of its organs of sense, 2) (ju) which is the function of receiving exterior information through the different organs of sense which have an effect on this sentient being’s mind, 3) (sô) thought or the way this individual may perceive its existence or any concept that may come into its mind. 4) (gyô) Dispositions inherited from former lives that influence this individual’s intentions. 5) (shiki) Knowledge, since all living beings inherit the previous four aggregates which influence this individual’s behaviour (shiki) or knowledge might be better understood as a way of knowing. The existential space upon which sentient beings depend for an existence (kokudo seken) are the material environments in which individuals live, die and do what they do.] Nevertheless, if this concept of “entering” is understood in terms of the original state, it means that if we comprehend the idea that we are endowed with an inherent Buddha nature then this in itself is the enlightenment of the original state of all sentient beings. Now, a person like Nichiren Daishônin as well as those who follow him and recite Nam Myôhô Renge Kyô with reverence indicates that they have entered into the Stupa made of precious materials. This is the enhancement that is brought about through faith, but it also implies that we live all space, all time simultaneously and effortlessly. Again the Oral Transmission says. The word Buddha in the phrase “opening the wisdom and perception of the Buddha,” refers to the existential realm of Buddhahood with which we are endowed among the other nine existential realms. This is the archetype of life itself, the wisdom to understand it and to be able to communicate it to others. This wisdom and perception entails the two ideograms for the Utterness of the Dharma (Myôhô) or the two ideograms for the desistance from troublesome worries (shikan). [This from the point of view of our teaching is the whereabouts (Kyô) of the simultaneity of cause and effect (Renge) throughout the entirety of existence (Myôhô).] Also this wisdom and discernment stand for the two qualities of the enlightenment of the Buddhas which is the shining light that is totally silent (jyaku shô). Furthermore, this wisdom and discernment symptomize the two words “life” and “death” which is the fundamental and eternal essence of life itself, including the simultaneity of cause and effect inherent in both the physical and mental dimensions of existence (shikishin inga). So, coming to the point, this wisdom and perception are the Utterness of the Dharma which in this case is the whole of the teaching of enlightenment. It means opening up the wisdom and perception of the existential realm of the Buddha that is inherent in our ten existential realms by means of the Dharma Flower Sutra which is the recitation of Nam Myôhô Renge Kyô. When we ponder over that point, the Buddha is what the sentient beings of the nine existential realms really are. So that when the Buddha opens up and reveals his enlightenment in the sutra, he then asks the sentient beings in the assembly if they will hold to this opening of the path to the wisdom and perception of the Buddha in their present bodies for as long as it takes them after successive lives to manifest their own Buddha incarnations, because the revelation of the Utterness of the Dharma (Myôhô Renge Kyô) is making the wisdom and perception of the Buddha known to other people. When teacher and disciple mutually communicate with each other and the disciples had accepted and understood the teaching, then this inner realization is to get to know the wisdom and perception of the Buddha for what it really is. This corresponds to the view of Shakyamuni in the second chapter of the Dharma Flower Sutra where he says, “To make all people have the same inner realization as myself so that there can be no difference between us.” When the disciples have come to this full understanding and they perceive the three thousand existential realms of dharmas as being the actual realities of the different whereabouts of the simultaneity of cause and effect throughout the Utterness of the Dharma. Then when people enter such an inner comprehension it is said to be entering the wisdom and perception of the Buddha. All this must be regarded as an esoteric teaching. Again these four approaches to the wisdom and perception of the Buddha of 1) opening the gateway to the Buddha path through faith, 2) of making it apparent in our lives, 3) to come to understand its real meaning through seeing existence in terms of the teaching of the three thousand existential spaces and their respective karmas, and 4) fully enter into this wisdom and perception, all coincide with eight features of the life of the Buddha, 1) The descent from heaven, 2) Entering the womb, 3) leaving the womb, 4) leaving home for the ascetic path, 5) subduing evil, 6) Attainment to the path, 7) Turning the wheel of the Dharma, 8) Entering Nirvana. “To open up by means of faith” correspond to the essential features (sô) of the Buddha’s birth and to “fully enter the wisdom and perception of the Buddha” tallies with his death and extinction in nirvana. The two approaches to this wisdom and perception 1) “by making it apparent in our lives” and 2) “to come to understand its real meaning” coincide with the other six features of the Buddha’s life. The descent from heaven and entering the womb correspond to making the Buddha wisdom and perception apparent in our lives. Whereas leaving home for the ascetic path, subdue evil, attainment to the path and turning the wheel of the Dharma complement the understanding of the real meaning of the Buddha wisdom and perception through seeing existence in terms of the one instant of thought containing three thousand existential spaces and the various influences of karma that go with it. The intention of the provisional teachings that came prior to the Dharma Flower Sutra were doctrines to create an absolute separation from the reality of the cycles of living and dying, therefore such doctrines cannot be referred to as opening the gateway to the Buddha path through faith, or making it apparent in our lives, or to arrive at its real meaning by seeing existence in terms of the one instant of thought containing three thousand existential spaces along with their various karmic influences, or even to fully enter into the wisdom and perception of the Buddha. But when we come to the Dharma Flower Sutra we realize that the two dharmas of life and death are the Utterness of the workings of the oneness of mind. The two dimensions of existence and nonexistence are the outset of understanding what the real effect of the enlightenment of the original state really is. This is 1) the opening of the gateway to the wisdom and perception of the Buddha through faith, 2) making it apparent in our lives, 3) to come to understand its real meaning and 4) to fully enter such a wisdom and perception. Those four ways of inducing the wisdom and perception of the Buddha is considered a single matter of the all embracing concern of all the Buddhas of the past, present and future as well as being the reason for their coming into the world. When we perceive this Dharma Flower Sutra as being the means to open the gateway to the wisdom and perception of the Buddha, Honen, who was the founder of the school of the Immaculate Terrain (Nembutsu), a teaching founded on the imaginary heaven of the make believe Buddha Amida, claims that we should throw it away, close it, shelve it like an old archive or simply ditch it. The Universal Teacher Kobo who was the founder of the Tantric and Mantra School (Shingon), declaimed that the Dharma Flower Sutra was a teaching that came third after, 1) The Sutra on the Tathâgata Dai Nichi (Dai Nichi Kyô) and 2.) The Garland Flower Sutra (Kegon Kyô). So Kobo had relegated The Sutra on the Lotus Flower of the Utterness of the Dharma (Myôhô Renge Kyô) to third place. The Universal Teacher Kobo also underestimates the Dharma Flower Sutra by slandering it as “an absurd discourse.” Are these not the people who would cut out the tongues of all the Buddha’s in general, those of the past, present and future as well as Shakyamuni? All these Buddhas had set their hearts on coming into the world in order to expound the Dharma Flower Sutra. Are not Universal Teachers such as Jikaku, Chishô and the like, people who hand a sword to an evildoing child who would cut off the heads of his progenitors the Buddhas? Also the Oral Transmission states in the passage, “The Buddhas only appear in the world for the single reason and karmic circumstance that is their all embracing concern.” The word “single” stands for the self evident truth of the middle way of reality (chûtai). The words “all embracing” allude to the concept of the latencies and relativities that exist in the emptiness of the void (kûkai). The words “concern” in this case indicates the self-evident truth of material existence that is always changing and modifying itself (ketai). What then is this all inclusive, unobstructed accommodation of materiality and form, the latencies and relativities that exist in the emptiness of the void, as well as the middle way of reality? This is said to be Nam Myôhô Renge Kyô. The meaning of these five and seven ideograms are the reason for which Nichiren Daishônin had set his mind in order to come into the world. Out of all the people in the world of humankind, the persons who become the followers of Nichiren Daishônin are those who are those in need of an enlightened guide to give their lives a direction. This wish becomes the cause and effective reason for bringing about his appearance. Then when the Daishônin makes the ultimate and essential point of the Dharma Flower Sutra available to his disciples it is in response to their wish and is referred to as a karmic circumstance. The “cause” refers to the sowing of the original seeds of enlightenment and life itself in the ever present infinity in time (kuonganjo). [This would imply that life and mind as such must be fundamentally inherent throughout the whole of existence.] The karmic circumstances reach back as far as the depth in our own minds which in the India of Shakyamuni was expressed in terms of the unimaginably uncountable grains of dust that would be left if someone were to grind three or five hundred universes from their respective big bangs to their corresponding big crunches into powder. Then each single grain would be counted as a kalpa that has past. [This would point to life and mind being only capable of evolving in three dimensional universes that are suspended in the rhythms of coming into being, lasting as long as they last, passing through a phase of degeneration and then ceasing to exist.] The “concern” is the one instant of thought containing three thousand existential spaces expressed in concrete terms which is the Fundamental Object of Veneration and corresponds to the person of Nichiren Daishônin. Again, the word “single” denotes the one instant of thought. The term “all-embracing” indicates the three thousand existential spaces that allegorically span the whole of mentally available existence. What happens in these three thousand existential spaces is the reason and karmic circumstance of the concern. The “concern” is the “existential space of sentient beings” (shujô seken) who are always disquieted by the various appearances of the “ten existential realms (jippôkai, jikkai) such as suffering or joy. The “reason” has come about through the existential space of the five aggregates which are the components of sentient beings, 1) (shiki) physical form, 2) (ju) reception through the various organs of sense, 3) (sô) the way a sentient being thinks, 4) (gyô) behavioural patterns from past existences that influence the present, 5) (shiki) the way sentient beings think. “The karmic circumstances” are the existential space upon which sentient beings depend for an existence (kokudo seken) and also the world of humankind (Nanenbudai). This is the place where Myôhô Renge Kyô, the Sutra on the Lotus Flower of the Utterness of the Dharma is to be propagated. As it says in the Sutra, “It will be broadly propagated throughout the world of humankind and it will never be made to come to an end.”
Sharihotsu, why is it said to be that the World Honoured Buddhas only appear in the world for the single reason and karmic circumstances that is their all embracing concern? All the World Honoured Buddhas come into the world because they themselves are sentient beings and that they wish to open up the wisdom and perception of Buddhahood in other sentient beings so that they may become pure, clean and free from unhappiness. They come into the world because they wish to make it apparent in the lives of sentient beings what the wisdom and perception of the Buddha really is. They come into the world because they wish to make sentient beings comprehend the wisdom and perception of the Buddhas. They also come into the world because they want sentient beings to enter the path of this wisdom and perception of those who are enlightened. Sharihotsu, this is why the Buddhas only come into the world for this single reason and karmic circumstance that is their all embracing concern. The Buddha addressed Sharihotsu saying. All the Buddha Tathâgatas only try to transform bodhisattvas through the teaching of enlightenment (kyô) and everything that they do is always for a single concern, which is only to make this wisdom and perception apparent and understandably available to sentient beings. Sharihotsu, it is only by means of a single vehicle that the Tathâgata expounds the Dharma to sentient beings. There are no other vehicles, neither two nor are there three. Sharihotsu, it is the same with the Dharma of all the Buddhas of the ten directions. Sharihotsu, All the Buddhas of the past have expounded all the dharmas for the benefit of sentient beings by way of an incalculable amount of expedient means, all sorts of narratives whose events are in harmony with their direct causes and karmic circumstances as well as similes and parables and different terms of phrase. The reason being is that all these dharmas are the make up of the single vehicle. Every one of those sentient beings who hear the Dharma from any of the Buddhas will in the end acquire the Buddha knowledge of all states of being and things in their each and every aspect and relationship throughout the past, present and future. Sharihotsu, all the Buddhas of the future who must appear in the world will again expound and explain for the benefit of sentient beings all the dharmas which is their Utterness by means of unaccountably boundless expedient means, all sorts of narratives whose events are in harmony with their direct causes and karmic circumstances as well as similes and parables and different turns of phrase. On account of the fact that this Dharma as well as [the Utterness of] all dharmas constitute the single vehicle of the Buddha. All those sentient beings who will follow and listen to the Dharma from a Buddha will in the end succeed to the perfect wisdom of the fully enlightened which is the knowledge of all states of being and things in their each and every aspect and relationship throughout the past, present and future. Sharihotsu, all the World Honoured Buddhas who are at present throughout the incalculable hundreds of thousands of myriads of existential spaces that are endowed with a Buddha realm enrich their sentient beings with many advantages as well as tranquility and joy. Furthermore all those Buddhas will expound and explain for the sake of sentient beings all the dharmas (shohô/Myôhô) by means of boundlessly uncountable expedient means, all sorts of narratives whose events are in harmony with their direct causes and karmic circumstances as well as similes and parables and different turns of phrase. The reason being that this Dharma as well as [the Utterness] of all dharmas are the make up of the single vehicle of the Buddha. Each one of those sentient beings who hear the Dharma will in the end acquire the Buddha knowledge of all states of being, all things in their each and every aspect and relationship throughout the past, present and future. Sharihotsu, the Buddhas only instruct to enlighten the bodhisattvas who have a mind for seeking the truth not only for themselves but for others. The reason being that they wish to make the Buddha wisdom and perception apparent in the lives of sentient beings. Also on this account they wish to make sentient beings thoroughly understand the wisdom and perception of the Buddha. As well as wanting to motivate sentient beings to enter on to the path of the wisdom and perception of the Buddha. Sharihotsu, now, again it is the same for myself who is aware that all sentient beings have various wants and also in the depths of their hearts they have various weaknesses. Therefore because of such deep rooted bad habits I use all sorts of narratives whose events are in harmony with their direct causes and karmic circumstances as well as similes and parables and different ways of expressing myself as a convenient and expedient method to explain to them what the Dharma is. Sharihotsu, all this is in order to make sentient beings attain the knowledge of all states of being and things in each and every aspect and relationship throughout the past, present and future which is the goal of the single Buddha vehicle. In other words to make them understand the whole of existence in terms of the one instant of thought containing three thousand existential spaces. Sharihotsu, all the Buddhas come into the world during the evil ages of the five afflictions, turbidity, impurity or chaos. These five afflictions are accredited to the second of the four stages of the evolution of kalpas which is when kalpas last as long as they are supposed to (ju). 1) the kalpa in decay, i.e. war, natural disasters, plagues etc., 2) deterioration of views, egotism etc., also when unhealthy ideas flourish, 3) troublesome worries become overwhelming, 4) people become sick, our misery increases and 5) our life spans become shorter.
The fourth important point concerning the five afflictions of the kalpas. In the Textual Explanation of the Dharma Flower Sutra it says “The affliction, impurity or the decay of a kalpa which is when things start to go wrong, occurs during the second of the four stages of its evolution [which consist of 1) coming into being (shô), 2) lasting as long as it is supposed to (ju), 3) when the kalpa starts to fall apart and disintegrate (i) and 4) the kalpa falls into extinction and ceases to exist (metsu).] has no specific reality since it coincides with the other four afflictions. A kalpa is said to be an astronomically long period of time, whereas an instant (kshana/setsuna) is only one seventy-fifth (1/75) of a second, hence this word refers to a very short space of time. Neither has the fourth affliction that is the stage when people become sick or their misery increases in various ways any separate quality of its own. Since it goes hand in hand with the effects and apparent karmic consequences of the deterioration of views such as egoism and when weird and unhealthy ideas flourish along with mean heartedness. As well as the third affliction which is when troublesome worries become overwhelming. So that the five unintelligent qualities of human nature become manifest. [(Godonshi) 1) greed, 2) and resentment, 3) stupidity, 4) arrogance and 5) doubt.] Consequently those qualities become evident among ordinary people. The affliction of the deterioration of views is also a visible symptom of the five unintelligent qualities of human nature. The period in which the quality of our life spans became shorter is due to a whole series of mental and physical misuse so that our lust for being alive diminishes. The Oral Transmission says those who are the followers of Nichiren Daishônin are not affected by these five afflictions of the kalpas. Since in spite of who or what each individual follower may be, they all suspect or are aware of being furnished with the nature of the Buddha whose fundamental terrain is peaceful and calm (Ga shi do annon). This they recite in their daily practice, so that they are not included by the afflictions that accompany the kalpa in decay. They do not have the affliction of being a sentient being on account of the real aspect of the Buddha nature innate in all living things. It is not produced by conditions and is the ultimate essence of the whole universe. It is the Fundamental Object of Veneration as well as reality. Owing to the fact that as far back as the depth in our minds which in the India of Shakyamuni was expressed in terms of the unimaginably uncountable amount of grains of dust that would be left if someone were to grind five hundred universes from their respective big bangs to their corresponding big crunches into powder so each single grain would be counted as a kalpa that had receded into the past. Ever since this inconceivably long time ago we have had inside us a body that is the beginningless source and substance of all existence, thus we are spared the affliction of just a single lifespan. Considering that we are the people who practice by honestly putting the teachings that are an expedient means aside and only making the unsurpassed path available to all, we are not swayed by the afflictions of the deterioration of views, Therefore coming to the point, it is whether our lives are conditioned by the practice and holding faith in Nam Myôhô Renge Kyô that decides as to whether these five afflictions of kalpas influence us or not. Therefore the reality of these five afflictions are applicable to all the sentient beings of the world of humankind. It is for this reason it says in the fourth volume of the Textual Explanation of the Dharma Flower Sutra, “When the affliction of the kalpas appears, there is at this time a dramatic increase in the amount of occurrences of the other four afflictions. With the dramatic increase in indignation, anger and military conflict becomes more frequent. With the dramatic increase in greed and selfishness famine and hunger arise and with the dramatic increase in stupidity and obtuseness disease and epidemics make their appearance. It is because of these three calamities of war, famine and pestilence that the aggravation of our troublesome worries become more prevalent and all sorts of weird and unhealthy ways of looking at things abound. It says in the Sutra on the Lotus Flower of the Utterness of the Dharma in Chapter Ten on the Teacher of the Dharma, “Even while the Tathâgata is in the would there is however, a lot of grudging resentment and jealousy with regard to this sutra. So what will it be like after his passing over into extinction of nirvana?” Those people who have no faith in the Dharma Flower Sutra are seriously caught up in these five afflictions. It says in the sutra, “In this unseemly deviant world of the five afflictions, the people who enjoy and are attracted to it are motivated by their selfish appetites. Sentient beings like these in the end will never seek the path of enlightenment.” The path of enlightenment is another way of saying the Sutra on the Lotus Flower of the Utterness of the Dharma which is the teaching on the whereabouts of the simultaneity of cause and effect throughout the whole of existence. Tendai said, “The path of enlightenment or Buddhahood is designated by this sutra in particular.”
These five afflictions are referred to as follows, the affliction of the kalpa in decay, the time when troublesome worries become overwhelming, when people become sick and their misery increases along with the deterioration of views and when our lust for being alive diminishes. Sharihotsu, when people are caught up in the disorderly period of the kalpa in decay, sentient beings at such a time become very base minded. Their mean heartedness and their unfulfillment bring about the roots of deviant thinking and behaviour. Therefore the Buddhas through their expedient means teach people in terms of three vehicles that will carry 1) bodhisattvas, 2) those people who are partially enlightened and 3) those who listen to the Buddha, from the cycles of living and dying to enlightenment so as to induce them to become adherents of the single vehicle. Sharihotsu, if any of my disciples who claim to have attained the supreme reward of the individual vehicle or do not wish to hear or know that all the Buddha Tathâgatas teach and try to enlighten only people who are bodhisattvas, then they have neither attained the supreme reward of the individual vehicle nor have they been partially enlightened due to karmic circumstances. Furthermore, Sharihotsu, those monks and nuns who think they have attained the supreme reward of the individual vehicle (arhant/arakan) or that they are in their last incarnation or that they have brought themselves to the perfection of the extinction of nirvana, yet they do not look further into themselves in order to pursue the unexcelled correct, perfect and total enlightenment (anokutara sanmyaku sanbodai), then as you should know all these people are nothing but pretentious and conceited individuals. How is this so? If there are monks who have already reached the state of having attained the supreme reward of the individual vehicle and yet do not believe in this Dharma, then such a reasoning does not exist. I am not even speaking of a Buddha who has passed over to the state of extinction or one that has not yet made his appearance in the world. The reason being that after a Buddha has passed over into extinction, it is difficult to come across someone who can receive and retain, read and recite and explain the meaning of the sutras that the Tathâgata has preached. It is through meeting other Buddhas that people make a final decision in regard to their understanding of the Dharma. Sharihotsu, you must then with a singularity of mind hold faith in and understand by accepting and keeping alive in your thoughts the words of the Buddha. The words of the Buddha Tathâgatas are neither empty nor are they fantasy. There are no other vehicles to enlightenment, only the World Honoured One wishing to diffuse once again the significance of what he had said, expressed it in the form of a metric hymn. There are certain monks and nuns
In the fourth volume of the Textual Explanation of the Dharma Flower Sutra it says, “Looking down on others, self intoxication and disbelief are common to all monks, nuns, laymen and female followers. However, because both a number of monks and nuns who have abandoned worldly mindedness for the ascetic life and have dedicated themselves to a great deal of practice to the path of enlightenment. On account of their being able to attain a perfect absorption into one object of meditation, often mistake this for the fruition of holiness. This in particular gives rise to their intolerable arrogance. There are also lay people of both sexes still leading their lives of ordinary people who are boastfully conceited as well as some women whose wisdom is shallow so that they often fall into twisted thinking. All these people are not even aware of their own faults which consist of looking down on others, self intoxication and disbelief. Also because people cover up their failings by exhibiting their moral rectitude they are incapable of examining themselves so that they become the shameless individuals that they are. If they were able to see their own faults they would be members of the religious community with a sense of shame.” In the fourth volume of the Notes on the Textual Explanation of the Dharma Flower Sutra it says, “What is meant by covering up their failings can be accounted for by their looking down on others. Being incapable of examining themselves refer to their self intoxication. By becoming shameless individuals refers to their impoverished faith and disbelief. But if people are able to reflect on their shortcomings then they do not have the three faults mentioned above. Although thy may not have witnessed the fruition of this teaching they can still be pointed out as people with a sense of shame.” The Oral Transmission of Nichiren Daishônin says that the intention of both these quotations from the Textual Explanation of the Dharma Flower Sutra and the Notes on the Textual Explanation of the Dharma Flower Sutra is to make it thoroughly clear why, as well as pointing out the arrogant behaviour of the five thousand monks, nuns, laymen and laywomen in the assembly who got up and left just before the Buddha was about to preach the Dharma Flower Sutra. You must thoroughly take notice of this. Those monks and nuns were persons who had withdrawn from worldly life yet these two classes of monastics symbolize an overbearing assumption of superiority. The cause of this is due to the concealment of their shortcomings by exhibiting their moral rectitude. The basic fault of the men who were lay followers was their overbearing conceit and the underlying defect of the women lay followers was that they had no shame. Now the world of humankind which here is referred to as Japan is full of these four categories of believers who are monks, nuns and lay people of both sexes. Although the Dharma Flower Sutra states, ’Their number comes to five thousand’ but here in Japan there appears to be 4,994,888 such arrogant persons. At the time when Shakyamuni was preaching only five thousand such people got up from their seats and left. Now that we have entered the final period when the Dharma of Shakyamuni has drawn to its close (mappô), all the sentient beings of Japan get up and leave wherever Nichiren Daishônin is teaching. Would you not say the monks and nuns whose conceit is overbearing are people like Dôryû or Ryôkan or even the nuns of Kamakura? Or should we not mention lay followers such as Hôjô Tokiyori of Saimyô Temple together with all the female lay followers who regardless of their positions being high or low are full of disbelief? Now the people who cast aspersions on Nichiren Daishônin and those who follow him and also try to give them an evil reputation, are such people not incapable of seeing where they are mistaken? These are ill-intentioned people who would vilify the Dharma. Without any doubt, these are the sort of people who get up and leave the assembly wherever the Dharma Flower Sutra is being expounded. So when they met Nichiren Daishônin, what they did could be suggested by the phrase in the Dharma Flower Sutra as “bowing to the Buddha and then leaving” is as a token of their disrespect for him. It is in no way the obeisance and departure of those who have a mind of faith that leads to understanding. Furthermore, the Dharma Flower Sutra refers to those sorts of people as being “negligent and slovenly with regard to the doctrines of how people of the religious community should behave.” In the fourth volume of the Textual Explanation of the Dharma Flower Sutra it says, “In the expression ‘being negligent and slovenly with regard to the directions of how people of the religious community should behave’, ‘being negligent’ is defined as not particularly caring about the vows to observe the precepts and ‘slovenly’ implies not really paying attention to the perfect absorption of thought into the one object of meditation or the path that leads to enlightenment.” These five thousand insufferably arrogant people that we have just mentioned, are said to represent the five categories of troublesome worries that are unalienable from any incarnate existence which are the result of 1) confused views concerning the three realms (sangai) where sentient beings have appetites and desires which are embodied in subjectively physical surroundings who at the same time are furnished with the immateriality of the multiple dimensions of thoughts and ideas, 2) confused thinking when it comes to the reaches of appetites and desires, 3) confused ideas about what are the implications of physical and phenomenal existence. 4) Further bewilderment with regard to the immateriality of the spaces wherein thoughts and ideas occur. 5) As well as the fundamental perplexity and the lack of clarity which is inherent in all living beings. But on coming into contact with the Dharma Flower Sutra which is the belief that we devote our lives to and found them on the place where the simultaneity of cause and effect come about which is throughout the whole of existence (Nam Myôhô Renge Kyô), then we also come to realize that arrogance is not separate from (soku) the realms of dharmas or the components of being alive (hôkai). Therefore it could be said that “bowing to the Buddha and then leaving with the respect inspiring virtue of the awareness of the Buddha nature within us.” The “Buddha” in the previous sentence refers to the existential realm of the Buddha within us. “The respect inspiring virtue” is Nam Myôhô Renge Kyô. “The reason being that we leave” means that we leave without quitting. You should think of this in terms of the phrase in the Chapter on the Compelling Inspiration of the Bodhisattva Fugen in the Dharma Flower Sutra, “They bowed with reverence and then went on their way.” Again we can also say from the point of view of the Dharma Flower Sutra, the five thousand who got up from their seats and left indicates that whether we admit it or not we cannot get away from our inherent Buddha nature, so there was no real quitting the assembly where the Dharma Flower Sutra was being expounded. The reason for this was their enlightenment was already opened up earlier on in this second chapter through the elucidation of the real aspect of all dharmas. The Daishônin makes it clear, “the real aspect must imply all dharmas (shohô), all dharmas must imply the ten inherent qualities of all existence (jûnyoze) such as the way they affect our various senses (nyo ze sô) etc., then these ten inherent qualities of all existence must also include the ten existential realms of dharmas (jikkai), which are the ten potential and intrinsic conditions either latent or apparent in each and every individual such as animality or greed. So that these ten existential realms of dharmas together as a single entity of a sentient being have to have a subjective body and an environmental world on which to depend for an existence”. This would mean that such an awareness transcends the three categories of vehicles as a means to enlightenment [1) the vehicle of those who are inquiring into what is the real meaning of life (shômon), 2) the vehicle of those who are partially enlightened due to karmic circumstances (engaku/hyakushibutsu) and 3) the vehicle of the bodhisattvas who are conscious beings of and for universal enlightenment.] Therefore these three vehicles are replaced by a single vehicle that leads to the opening up of our inherent Buddhahood. At that particular time the Buddha made it clear that when it comes to overbearing self conceit or arrogance, such arrogance or self conceit are not separate from the realms where all the different dharmas occur (hôkai) and that they are fundamental traits in our character that have always existed. The phrase, “they numbered five thousand” refers to the multiplicity of the five kinds of troublesome worries that are a permanent part of our make up. [1) Bewilderment and confusion as regards to the three realms (sangai) where sentient beings have desires and appetites which are incarnated in a subjective materiality with corresponding physical surroundings who at the same time are endowed with the immateriality of the realms of thoughts and ideas. 2) Confusion with regards to the dimension of appetites and desires. 3) Confused thinking with regards to the outward appearance of things as phenomenality. 4) Confused thinking concerning the immateriality of the realms of thoughts and ideas. 5) A bewilderment that is our basic lack of clarity as to what existence is all about.] However if it were not for those five kinds of troublesome worries that are a permanent part of our make up then the whole concept of the Dharma Flower Sutra would be missed. When these five kinds of troublesome worries are spoken of as being fundamentally existent in each and every individual, then we can talk about them as five thousand varieties. We do not scramble to cut off our bewilderment and delusions but look upon them as the five kinds of troublesome worries that are a permanent part of our make up, just as they are and at the same time as eternal ingredients of the whole of existence (Myôhô). This might be referred to as “unable to reflect on our own shortcomings.” Now, when it come to the expression “negligent and slovenly with regard to the doctrines of how people of the religious community should behave.” This phrase refers to the precepts of the Dharma of the provisional teaching of the individual vehicle as a means of curing all the illnesses and shortcomings that are inherent in everybody. But, holding to the realms of behaviour of the religious community from the point of view of the teaching and practice of the Dharma Flower Sutra implies that negligence and slovenliness whether they are deplored or not, are simply constituents of the actual substance of what is called holding to the rules of the religious community. However, since we are talking about negligence and slovenliness just as these qualities are, as well as always having existed, then “these defects are kept and simply overlooked.” At the very foundation of our lives this is the precept of the Utterness (Myô) of the single vehicle that leads to enlightenment. A vehicle in which “all the realms of dharmas or the Dharma realm is contained in a single grain of dust and the ten directions of the whole of existence are present in a single instant of the activity of the mind.” In this sense this particular part of the Dharma Flower Sutra points out that “Those with the mental grasp of the narrow minded have already left the assembly.” When we talk of the scraps and leavings that were mentioned in the sutric text earlier on, each and every particle of dust as well as each and every single dharma is composed of the three bodies [1) their appearance or their physical qualities or the way they affect our senses (ke), 2) their latent qualities or their relationship to other dharmas and how our minds perceive them (kû) and a combination of these two elements that becomes the reality of the middle way (chû)] of the original enlightenment which is life itself. Therefore the intrinsic entity (tôtai) of these persons “with little happiness and meager virtue” is also a manifestation of the embodiment of illumination of the fundamental enlightenment that is free from all karma. The Dharma Flower Sutra also refers to these people as being “unfit for receiving this Dharma.” This means that when these people heard the general summarization of the essential Dharma that clears away the three vehicles to enlightenment of [1) The vehicle of the people who exert themselves to attain the highest stage of the teachings of the individual vehicle through listening to the Buddha. This would be the equivalent of the intellectual seekers (shômon) of today. 2) The vehicle of those persons who are partially enlightened due to karmic circumstances (engaku/hyakushibutsu) and 3) the vehicle of the bodhisattvas who are conscious of and at the same time for universal enlightenment (bosatsu). Here the Dharma Flower Sutra teaches the concept of a single vehicle of the Buddha that contains and replaces these three vehicles to enlightenment.] This also includes the explanation of the real aspect of all dharmas which in a general way expounds the one instant of thought containing three thousand existential spaces. Consequently the five thousand persons who had listened to this exposition were able to disentangle their intellects so as to discover an awareness of their inherent and fundamental enlightenment (kaigo) with their characters just as they were. Thereupon the Venerated Sharihotsu asked the Buddha to preach and explain the teaching so that people of lesser propensities could understand it. When the Buddha preached the expanded and more meaningful explanation of the doctrine of substituting the three separate vehicles that lead to enlightenment by the single vehicle of the Buddha, the people who were unfit for receiving this Dharma were simply not present to receive it. On returning to the real meaning of the Dharma Flower Sutra, the existential substance (tôtai) of the Utterness of the Dharma is unaware of the distinction between people who are fit receive this Dharma (Nam Myôhô Renge Kyô) and the Dharma that is suitable to be received. The Utterness of the Dharma is not something that can be weighed mentally nor can its meaning be put into words. When we are able to become free from prejudice or superstition and really perceive the importance of this fundamental Dharma (Nam Myôhô Renge Kyô), then it is possible to say in the same way as the sutra, “this assembly is not encumbered by its superfluous twigs and unnecessary foliage.” This is the inner realization (naishô) and individuation (junitsu) of the real aspect of all dharmas, outside of this real aspect of all dharmas (as the one instant of thought containing three thousand existential spaces) no other dharma exists. Therefore when it comes to those who realize what the Dharma Flower Sutra is, then it can be said “Only the genuine, pure and true are people who are awakened to the fact that both physical and mental existence is the Utterness of the Dharma. As a result when Nichiren Daishônin and those who follow him reverently recite Nam Myôhô Renge Kyô it can be said that “only those who are genuine, pure and true remain.” “Those” implies the real aspect of all dharmas “those” can also be said to indicate the ten realms of dharmas. Only what is genuine, pure and true can imply the understanding that both the physical and the mental aspects of the ten realms where dharmas occur (jikkai) are in themselves the Utterness of the Dharma. This kind of realization is limited to the Dharma Flower Sutra alone. The five thousand conceited people who left the assembly are in fact none other than the Sutra on the Lotus Flower of the Utterness of the Dharma. This is where the simultaneity of cause and effect takes place which is throughout the whole of existence. The five thousand conceited people are an allegory for the five elements that are the components of ourselves and the world around us. 1) The earth element, 2) The water element, 3) The fire element, 4) The wind element and 5) the air element. The five elements are Myôhô Renge Kyô, yet at the same time those five thousand conceited people represent the fundamental lack of clarity that is in all of us. This is why they “got up from their seats, made obeisance to the Buddha and then left.” The implications of getting up from their seats, making obeisance and then leaving also represents a withdrawal from the ninth cognition (Kushiki/amarashiki) which is the immaculate essence of life as well as its wholeness. This ninth cognition according to the Tendai and Kegon Schools is the sovereign of the mind. Afterwards there is a further withdrawal to the eighth cognition (daihachishiki/arayashiki) which is the participation in existence as an inconceivable variety of separate dharmas as opposed to the idea of existence as a single entity that is faultlessly complete. This eighth cognition is understood by the Hossô School as the fundamental element of the mind. Following this withdrawal to the multitudinous facets of life, there is an additional regression to the sixth cognition (Rokushiki) which is the various faculties of the eyes, ears, nose, tongue and mind. This cognition as seen by the Kusha School which teaches the self as being non substantial, whereas dharmas really exist and also the mind as the pivotal centre of its own existence. Apart from the Tendai School, all these other schools are a departure from the intention of the Dharma Flower Sutra. The people who got up from their seats, made obeisance and then left represent a deterioration from the perfection of the Utterness of the Dharma to the lower partial and inadequate teachings that only lead to the cycles of bewilderment and suffering. When the Dharma Flower Sutra states, “Because they left the awe inspiring virtue of the Buddha”, this passage refers to the teachings that lead to the realization of ending our sufferings by means of our return to the emancipation of our faith (kanmetsu mon). This awe inspiring virtue is Nam Myôhô Renge Kyô which is the embodiment of our fundamental delusion and at the same time our original enlightenment which is really knowing that our real identity is life itself. You should ponder over this very thoroughly.
Such monks, nuns and In the fourth chapter of the Textual Explanation of the Dharma Flower Sutra it says, “This indicates the original vow of the Buddha to become enlightened. This was to give people an incentive to hold to their faith”. The Oral Transmission of Nichiren Daishônin on the Meaning of the Dharma Flower Sutra says, the word “I” refers to the Shakyamuni who is embedded within the text of the Sixteenth Chapter on the Lifespan of the Tathâgata that belongs to the teachings of the original state. That Shakyamuni attained enlightenment in the ever present infinite in time (Kuon ganjo), since time is always at this actual point. This Tathâgata is none other than we who are ordinary people. The word “myself” in the above expression “in the same way as myself” refers to the universal activity of the original Buddha which is represented by the last seven of the ten ways in which dharmas exist (jû nyoze). [Nyoze riki, his potential strength and energy. Nyoze sa, the manifestation of that strength and energy. Nyoze in, the fundamental cause of existence. Nyoze en, the karmic circumstance that accompany the fundamental cause. Nyoze ka, the effects produced by the Buddha. Nyoze hô, effects that brings about apparent consequences. Nyoze hon makku kyô tô, all manifestations of Buddhahood, i.e. practice, nyoze sô with all the other seven ways in which dharmas exist right up to nyoze hô which is their apparent karmic consequences are equally present in every instant of life. Living beings that belong to the nine realms of dharmas (kukai) are represented by the first three of the ten ways in which dharmas exist, 1) Nyoze sô, the way they appear to our various senses. 2) Nyoze shô, their various inner qualities that can follow them after death. 3) Nyoze tai, their substance or what they really are.] In view of the fact we are all endowed with an inherent Buddha nature as well as a manifestation of life itself, this would point to our being the triple entity of the Tathâgata. From the very start the Buddha is a sentient being in the same way as we are. So that in this sense sentient existence is the parent and the Buddha as the incarnation of enlightenment is the offspring. Parent and child are both of the same make up as sentient beings with an inherent Buddha nature. Therefore from the way they appear to our various senses (nyoze sô) as well as all the other seven ways in which dharmas exist right up to their apparent karmic consequences (nyoze hô) are equally present in every instant of their lives (nyoze hon makku kyô tô). Hence they are ultimately equal. Here, we ordinary people are described in the Sixteenth Chapter on the Lifespan of the Tathâgata as the triple body independent of all karma. This means 1) The way we appear (sô) which is the corresponding body of the Buddha (ôjin). 2) Our inner nature (shô) as well as whatever might occur in our heads which is the entity of wisdom of the Buddha (hôshin). 3) These two former elements put together become our reality and environment (tai) which ultimately are the Dharma entity of the Buddha (hosshin) since our real existence is all space, all time simultaneously and effortlessly. The three entities of the Buddha are the essential basis of sentient existence that have always existed and are independent of any karma. Now the followers of Nichiren Daishônin are those who recite Nam Myôhô Renge Kyô. If we think about it accordingly, we realize that both the general vows taken by Shakyamuni [Vows to save all sentient beings without limit. To put an end to all troublesome worries however numerous. To study in order to know all the gateways of the Dharma to enlightenment without end. To bear witness to the Buddha path that has no superior.] and the personal specific vow [to enlighten all people the same way as myself without any difference whatsoever.] were sworn for the benefit of sentient beings such as we are. The reason for this is when Nichiren Daishônin reverently recites Nam Myôhô Renge Kyô this recitation comprehends his vows to bring about the attainment of Buddhahood of all sentient beings of the world of humankind. This however points indirectly to the vow of Shakyamuni in the sutric passage, “Far back in the past I took a vow wishing to enlighten all people in the same way as myself without any difference whatsoever.” The Daishônin as the Buddha of our time has led and guided people so that they are all in harmonious union with him. Then you should know that this oath alludes to the phrase that is the title passage quoted from the Dharma Flower Sutra, “For back in the past I took a vow wishing to enlighten all people in the same way as myself without any difference whatsoever, that vow has already been fulfilled.” The word “already” in the quotation “has already been fulfilled” should be understood in terms of the Utterness of the time in question which must include the whole of the past, present and future, hence synchronicity. On the whole the nuance of this word “already” in the explanations of Tendai is based on the real aspect of all dharmas. This would imply a synchronicity in which the three existential spaces in the one instant of thought containing three thousand existential spaces [1) The existential spaces of the five aggregates (go ‘on seken), 2) the existential spaces of individual sentient beings (shujô seken) and 3) the existential spaces that are the environment where sentient beings live (kokudo seken).] are not clearly defined. As a result synchronicity in the teachings of Tendai is theoretical. Whereas in the teachings of Nichiren Daishônin, where contemplating and entering into the nature of our minds and mind itself (kanjin) and the devotion to and the establishment of our lives on the place where the simultaneity of cause and effect occurs which is the entirety of existence (Nam Myôhô Renge Kyô) is explained as the single entity of one instant of thought containing three thousand existential spaces. This is the totality of existence. Since existence entails this simultaneousness of cause and effect, this can only be a synchronicity in which the Buddha’s and the Daishônin’s vow has already been fulfilled. This is the synchronicity of the oneness of the enlightenment that is inscribed in the Fundamental Object of Veneration. Therefore the part of the sutric quotation that says, “in the same way as myself without any difference whatsoever is of vital importance. “In the past I took a vow” is the part of the quotation which implies from an especially synchronistic point of view the origin of fundamental cause as being its synchronistic Utterness. So that, “in the same way as myself without any difference whatsoever” entails the synchronicity of the Utterness of fundamental effect. The Shakyamuni who is awakened to Utterness (myôgaku) which is our existential realm of the Buddha (bukkai) is the concrete reality of our lives. Are they not the causes and the outcome of the Buddha’s deep religious practice, the quintessence of our being? The commentary of Tendai says, “This indicates the original vow of the Buddha to become enlightened. This was to give people an incentive to hold on to their faith.” This points to the synchronistic Utterness of fundamental effect according to the logic of the simultaneity of cause and effect. Now, when Nichiren Daishônin recites Nam Myôhô Renge Kyô, he is bringing about the attainment of Buddhahood of sentient beings throughout the ten thousand years of the final period of the Dharma of Shakyamuni (mappô). Therefore how could it not be that this vow is already fulfilled The word “already” refers to the theme and title (daimoku) that was recited out loud for the first time on the twenty-eighth day of the fourth month of the fifth year of the era of the reign called Kenchô (1253). In this way we should think of this as something that has “already” happened. There is no doubt about it, that by using the all embracing excellent medicine of the Utterness of the Dharma, Nichiren Daishônin has cleared away the all consuming illness of unenlightenment of all sentient beings. When we come to think of this, the Daishônin has fulfilled his vow. The word fulfilled also implies the concept of sentient beings attaining Buddhahood. There is a justification for this in the writings of Tendai. The words “all inclusive” mean that the apparent identities of the immaterial and living beings is not separate from the all inclusive, unobstructed accommodation of the way they affect our various senses (ke), the way we perceive them as a relativity that can only be reached from inside our brains (kû) and the bridge between these two concepts which is the middle way of reality (chû). This is the Utterness of the Dharma. Then there is the attainment of the ultimate fruition in an instant that is at the same time its own Utterness. This is becoming aware of our inherent Buddha nature which is not separate from who we are now. This something you should think about.
Through the instruction that changes
In the fourth volume of the Textual Explanation of the Dharma Flower Sutra it says, “The three sentences that come after the phrase “in the midst of bodhisattvas” refer to the exact moment when Shakyamuni decided to reveal the teaching that embodies the truth. The five vehicles to enlightenment that were designated for 1) humankind in general, 2) for the devas, 3) for the people who strove to attain the highest stages of the teachings of the individual vehicle through listening to the Buddha (shômon), 4) for people who are to some extent enlightened due to a specialization in the sciences, arts, literature, philosophy or music (engaku) or for beings who according to the teachings of Shakyamuni were destined for enlightenment (bosatsu) all these doctrines were complex and indirect. The intermediate teaching (tsûgyô) that connects the individual to the universal vehicle and is common to the three vehicles [of those who listen to the Buddha (shômon), those who are partially enlightened due to karmic circumstances (engaku) also the bodhisattvas (bosatsu) along with the particular teaching (bekkyô) which is different from the other three of the four kinds of teaching and was destined for the bodhisattvas of Shakyamuni’s time only. Both these two doctrines are one-sided and incomplete. They are not the correct and direct way which has discarded all expedient means. But since the Buddha has renounced all these biased and labyrinthine teachings, he has only in a direct manner preached the single path of enlightenment. The Oral Transmission on the Meaning of the Dharma Flower Sutra says that the bodhisattvas referred to in the quotation above are the bodhisattvas that inhabit the ninth of the ten realms of dharmas (jikkai) which is the psychological dimension of the third of the three vehicles that is of those who seek enlightenment not only for themselves but also for all humankind (bosatsu kai). Again bodhisattvas are said to be all sentient beings. Now the word bodhisattva refers to Nichiren Daishônin and those who follow him. Furthermore all devas [who are usually understood as the Brahmanic gods] and the spirits of good [which is a term that refers to all the various local divinities] are said to be bodhisattvas as well. The correct and direct way which has discarded all expedient means implies that our troublesome worries are none other than existence in the sense of the one instant of thought containing three thousand existential spaces (ichinen sanzen) which is not separate from the enlightenment of the Buddha. Nor are the cycles of living and dying separate from nirvana as understood as the state of enlightenment attained by Shakyamuni and other Buddhas. Therefore the single path of enlightenment mentioned earlier in the quotation is Nam Myôhô Renge Kyô which entails the founding of our lives and devoting them (Nam) to the place (Kyô) where the simultaneousness of cause and effect (Renge) occurs which is throughout the whole of existence (Myôhô). Are not the people at this time of the final phase of the Dharma of Shakyamuni (mappô), which entails Nichiren Daishônin and his followers, those who propagate the correct and direct way of the single path to enlightenment?
The bodhisattvas on hearing this Dharma
The Oral Transmission on the Meaning of the Dharma Flower Sutra states, that the phrase, “in the ages that are to come’” from the above quotation refers to the final fifth five hundred year period after the Buddha Shakyamuni passed over to the complete extinction of nirvana. This is also seen as the final phase of the Dharma of Shakyamuni (mappô). The phrase “people given over to iniquity” from the same quotation refers to personages such as Hônen [1133-1212 C.E. who was the founder of the Pure Land School, (Jôdo Shû)], Kôbô [which is the posthumous name of Kûkai 774-835 C.E. who was the founder of the Tantric School (Shingon-Shû)], Jikaku 794-866 C.E. [who was the third patriarch of Enryaku-ji temple of the Tendai School but adulterated the teaching of Tendai by claiming that various doctrines of the Tantric School were equal to the all-inclusive principal of the Dharma Flower Sutra] and Chishô 814-891 C.E. [was the fifth patriarch of Euryaku-ji temple who claimed that although the Dharma Flower Sutra expounded the truth, it was in fact parallel to the teachings of the Tantric School] along with other teachers of the same kind. The term “Buddha” from the same quotation entails Nichiren Daishônin and those that follow him. The single vehicle is Myôhô Renge Kyô which is the time and place (Kyô) of the simultaneousness of cause and effect (Renge) that involves the whole of existence (Myôhô). Since the above personages cannot have faith in or assimilate this concept, they are bound to fall into the more unfortunate paths of rebirth (such as the various hells, the realms of hungry ghosts, or in the dimensions of animality.
Then there will be people End of the first fascicle (scroll).
 THE DHARMA FLOWER SUTRA SEEN THROUGH THE ORAL TRANSMISSION OF NICHIREN DAISHÔNIN by Martin Bradley is licensed under a Creative Commons Attribution-Noncommercial-No Derivative Works 2.5 Canada License. |
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