T2688 Two Nichiren Texts

Dialogue VIII

How to Establish the Right Dharma

The traveler says:

"You say that those priests ignore the warnings of the Buddha and slander the Right Dharma and that we should eliminate them [from our country]. Do you mean to say that we should kill them as is suggested [in the Nehangyø]? If so, we will have to commit killing endlessly. Our retribution will be terrible. "

"The Daijikkyøsays:

All gods and humans should make o›erings to anyone who has his head shaven and wears the robe of a monk, whether he keeps the precepts or not…. To make o›erings to him is to make o›erings to me…. He is my son…. To strike him is to strike my son. To speak ill of him is to speak ill of me.

"From this I can say that we should make o›erings to any priest, whether he is good or not, whether he is right or not. How can we strike a son and make his father sad? [A brahman called] Bamboo Stick was in the Hell of Incessant Su›ering for a long time after he killed the Venerable Maudgalyåyana. Devadatta was choked with the smoke of the flames of the Av∆ci Hell for a long time after he killed a nun called Lotus Flower. The descriptions of the retribution for killing monks and nuns are clearly given [in the sutras]. You appear to be correct in criticizing the slanderers of the Dharma, but are you not actually contradicting the precepts of the Buddha? I cannot believe what you say. What do you think of this?" The master says:

"You have seen the quotations from the sutras, and still say 45

Risshøankokuron

207c

this. Do you not understand them? Is their meaning not clear to you? I am not saying that we should not make o›erings to priests [who commit minor o›enses] but that we should not do so to priests who slander the Right Dharma. The Buddha says that we should stop making o›erings to those [who slander the Right Dharma]. He does not tell us to kill them, although he killed them in his previous existence. If the four kinds of devotees of all the countries of the world stop making o›erings to evil priests and take refuge in the Good Dharma, no calamity will take place. "

46

Dialogue IX

How to Save Our Country

Showing respect by moving back and resettling himself, the traveler says,

"There are various teachings of the Buddha. They are di‡cult to understand, with many points that are beyond my compre hension. It is not clear to me which teaching is right. But what Hønen Shønin meant to say in his Senchakush¥is clear. He used the words 'give up,

' 'shut,

' 'desert,

' and 'abandon' in connection

with the Buddhas, sutras, bodhisattvas, and gods. Because of this, saints and gods have left our country and famine and pestilence have come. You have quoted from many sutras and told me what is right and what is wrong. I am now released from wrong views. Now I can see and hear things clearly.

"The peace of our country is wished for not only by the emperor but also by all the people. We should stop supporting the icchantikas at once and make o›erings to other monks and nuns. If we eliminate the Pai-lang (Hakurø) and Lu-lin (Ryokurin) warriors from the Buddha ocean and the Dharma mountain, our country will be as peaceful as [China] in the reign of Fu-hsi (Fukki), Shen-nung (Shinnø), T'ang-yao (Tøgyø), or Y'u-shun (Gushun). Then we shall be able to fathom the profundity of the various teachings of the Buddha and to respect the most honorable leaders of Buddhism. "

The Master delightedly says:

"A dove turns into a hawk, and a sparrow transforms itself into a clam. A mugwort plant straightens itself when it grows among the hemp plants. How glad I am! You have changed. If you think of [the cause of] the calamities seriously and believe my words, winds will abate, waves will subside, and there will soon be 47

208a

Risshøankokuron

a good harvest. But the mind changes as time passes. A thing changes its nature according to its circumstances. The reflection of the moon on the water is moved by the waves. The soldiers at the front withdraw when they see the swords of the enemy. Now you believe what I say, but you will soon forget it. If you wish for peace in our country during and after your present life, you should lose no time in eliminating [those who slander the Right Dharma]. The reason for this is as follows. Five of the seven calamities foretold in the Yakushikyøhave already taken place. The remaining two are foreign invasions and rebellions in our country. Two of the three disasters predicted in the Daijikkyøhave already appeared. The remaining one is the disaster of war. Many calamities that are prophesied in theKonkømyøkyøhave already occurred, except for invasions by the armies of surrounding countries. Six of the seven calamities predicted in the Ninnøkyøhave already taken place. The remaining one is invasion by the armies of surrounding countries. The same sutra also says that when a country is thrown into disorder, devils will become active. When devils become active, all the country will go wild. If we look at present conditions [in our country] in the light of these passages, we can say this: Many devils are active, and many people have died. Predictions about calamities have turned out to be true. Is it not certain that the remaining calamities will take place? What can we do when those remaining calamities come about because of our belief in wrong teachings? "The king rules the people for the benefit of the country, and the people also work for that benefit. The people will be shocked and confused if the army of another country invades their country and rebels occupy part of the territory of that country. Where can we go if our country is destroyed and our houses are lost? If you want to have peace for yourself, you should first pray for the peace of our country.

"People fear that they may fall into [the evil realms] in a future life. Thus they believe wrong teachings and respect slanderers of the Right Dharma. They are to be blamed because they do not know right from wrong, but they are to be pitied because they want to take refuge 48

Dialogue IX

in the teachings of the Buddha in some way. If they have faith in the Buddha at all, they should not believe wrong teachings. If they do not change their minds and continue clinging [to wrong teachings], they will fall into the Hell of Incessant Su›ering in their future lives. "The reason for that is explained by the Buddha in the Daijikkyø:

Suppose there lives a king who practiced almsgiving, kept the precepts, and made e›orts to obtain wisdom in his innumerable previous existences. Now he sees my teaching being destroyed. If he does not protect it, all the innumerable roots of goodness he planted [in his previous existences] will perish…. The king will become seriously ill before long, and will be reborn in a great hell after his death…. The same will happen to his queen, crown prince, ministers, headmen of cities and villages, generals, governors of counties, and prime ministers.

"The Ninnøkyøsays:

Anyone who destroys the teaching of the Buddha will have no filial child. He will feud with his relatives. He will not be protected by gods. He will be visited by pestilence and devils every day. He will have many fears and di‡culties throughout his life. After he dies, he will fall into three evil realms, the realms of hell, hungry ghosts, or animals. When he is reborn in the world of humans, he will be the servant of a soldier. He will have to incur retribution in this triple world as surely as a sound is accompanied by an echo or as the figure of a person is followed by a shadow or as the letters written in the night remain intact even when the light is out. "The Saddharmapu√∂ar∆ka-s¥tra,Volume II, says, 'Those who

do not believe this sutra and slander it…will fall into the Av∆ci Hell when their present life ends.

'

"In the Sadåparibh¥ta Bodhisattva chapter of the Hokekyø, Volume VII, the Buddha says,

'[The four kinds of devotees at that

49

208b

Risshøankokuron

time abused me with anger.] They will su›er much in the Av∆ci Hell for a thousand kalpas.

'

"The Nehangyøsays:

Those who avoid good friends, and who do not hear the Right Dharma…but cling to wrong teachings…will fall into the Av∆ci Hell, where they will undergo all the su›ering to be found all over the area extending for eighty-four thousand square yojanas.

"Here we see that slandering the Right Dharma is the gravest sin. Alas! The people [of our country] have gone out of the gate of the Right Dharma and entered the hell of wrong teachings. How foolish! They are bound by the ropes of wrong teachings and caught by the net of slandering the Right Dharma. They are blinded by the mist [of wrong teaching] and sunk deep into the flames [of hell]. How lamentable! How terrible! You should immediately convert to faith in the Good Dharma of the True Vehicle. Then the triple world will become a Buddha land. How can a Buddha land decline? The worlds of the ten directions will become a treasure world. How can a treasure world be destroyed? "If our country does not decline and is not destroyed, we will be safe and peaceful. Believe my words, treasure them!" 50

Response of the Traveler

The traveler says:

"Everyone is eager for peace not only in his present life but also in his future lives. Having heard from you the words of the Buddha given in those sutras, I understand that slandering the Right Dharma is the gravest sin. I believed in a particular Buddha and abandoned all the other Buddhas. I respected the three sutras [of the Jødo school] and deserted all the other sutras. I did all this according to the advice of the leaders [of the Jødo school], not according to my own opinion. I think that other people in the ten directions are also like me. There is no doubt that we shall exhaust our minds in vain during our present life and fall into the Av∆ci Hell in our future lives if we do all this. Having heard your compassionate words, I have had my ignorant mind enlightened. I will do my best to eliminate [slanderers of the Right Dharma] so that our country may be peaceful. May I have peace not only in my present life but also in my future lives. I will not only enjoy my belief in [the Right Dharma], but also correct the mistakes of other people.

"

51

KANJINHONZONSHØ

Translator’s Introduction

Translator's Introduction

The original title of this text, Nyorai metsu gogo go hyaku saishi kan jin hon zonshø,is usually shortened to Kanjinhonzonshø. Nichiren wrote this treatise on April 25, 1273, during his exile at Ichinosawa on Sado Island.

Nichiren's intention in this text was to reveal the Most Ven erable One as he conceived of it. He describes the true object of worship on page 92 of this translation. According to Nichiren, the stupa of Pra bh¥ ta ratna Buddha hangs in the sky. In the center of the stupa exist the Five Characters (more properly, seven characters with the addition of the honorific "Namu"): Myøhø Renge Kyø. To Nichiren, Myøhø Renge Kyøis not only the name of the Lotus Sutrabut also the name of the Dharma expounded in that sutra. On each side of the Myøhø Renge Kyøsit the two Buddhas, ¸åkya muni and Pra bh¥taratna. There are innumerable bodhi sattvas sitting on their thrones in the sky below the stupa. All these bodhi sattvas are followers of ¸åkyamuni Buddha. The four bodhisattvas ViΩi≈†a cåritra, Ananta cåritra, ViΩuddhacåritra, and Supra ti≈†hi ta cåritra occupy the highest seats. These four bodhisattvas represent the four disciples of ¸åkyamuni who followed him when he attained enlightenment in the remote past. They are known as the leading disciples of the Original ¸åkyamuni Buddha. The four bodhisattvas MañjuΩr∆, Samantabhadra, Maitreya, and Bhai≈ajyaråja occupy the second-highest seats. They represent the disciples of ¸åkyamuni who followed him when he displayed his attainment of enlightenment at Bodh Gayå. They are called the leading disciples of the Historical ¸åkyamuni Buddha. All the other bodhisattvas, who are the disciples either of ¸åkyamuni Buddha or of the Buddhas of the other worlds, occcupy the lowest seats. The Buddhas of the worlds of the ten directions sit on the ground, showing that 55

Kanjinhonzonshø

they are emanations of the Original ¸åkya muni Buddha. From this description, it would appear that the Myøhø Renge Kyø is regarded as the Most Venerable One. ¸åkyamuni Buddha, who is held to be the Original Buddha of the other Buddhas, is placed on the left side of Prabh¥taratna Buddha. In Buddhist iconography, the left side is lower than the right side in status. The juxtaposition of two Buddhas is one of the characteristics of the Lotus Sutra. Whenever two Buddhas sit side by side in a Buddhist pictorial or sculptural image, we immediately know that the representation shows the influence of the Lotus Sutra. However, the supremacy of ¸åkyamuni Buddha is vitiated when he is placed in a hierarchically lower position than another Buddha.

Nichiren, however, clearly uses the expression "the Buddha revealed in the 'Chapter on the Duration of the Life of the Tathågata' as a synonym for the Most Venerable One in a passage on page 93. This tells us that the Most Venerable One described on the preceding page is ¸åkyamuni Buddha, not the Myøhø Renge Kyø. According to Chapter XI of the Lotus Sutra, Prabh¥taratna Buddha is a past Buddha who lived innumerable kalpas ago in a Ratna viΩuddhå world located at a distance of innumerable worlds to the east of the Såha world, which corresponds to our world. He vowed to praise any Buddha who would expound the Lotus Sutra. He held that the Lotus Sutrashould be expounded by a Buddha who would emanate the Buddhas of the worlds of the ten directions from himself so that the validity of the sutra might be universally known. He made a stupa and instructed his disciples that after his parinirvå√athey were to position his body into the meditation posture and place it in the stupa so that he could wait for an opportunity to hear a Buddha expound the Lotus Sutra.

Innumerable kalpas later, ¸åkyamuni Buddha appeared in the Såha world. He expounded the first ten chapters of the Lotus Sutra, and then announced that the Buddhas of the worlds of the ten directions were, in fact, his emanations, that he had dispatched them from the Såha world to those worlds, and that he had supernatural 56

Translator's Introduction

power to call them back to the Såha world.

Hearing this, Prabh¥taratna rejoiced and caused his stupa to travel westward through the skies under the innumerable worlds. The stupa reached the sky under the Såha world and went up through the earth to a spot in the air facing Mount G®dhrak¥†a. Pra bh¥ta ratna praised ¸åkyamuni from within the stupa. The congregation asked ¸åkyamuni to open the door of the stupa. Prabh¥ta ratna said that ¸åkyamuni would be allowed to open the door of the stupa if the Buddhas of the worlds of the ten directions assembled in the Såha world. ¸åkyamuni collected the Buddhas, opened the door of the stupa, and entered the st¥pa at Prabh¥ta ratna's request. Prabh¥ ta ratna took the right seat because he was a past Buddha. ¸åkya muni let him do so because at that time he was still behaving as a present Buddha, not as the Original Buddha of all past, present, and future Buddhas.

In Chapter XVI of the Lotus Sutra,¸åkyamuni announced that he was the Original Buddha not only of the Buddhas of the worlds of the ten directions but also of the Buddhas of the past, present, and future. Here it was disclosed that Prabh¥taratna was one of the followers of the Original ¸åkyamuni Buddha, as Nichiren stated in the Hokkeshuyøshø. But the position of Prabh¥taratna in the stupa did not change even after this announcement. Nichiren was by no means a monotheist as conceived in Western theology. He instructed his followers to worship the "three Buddhas" —¸åkyamuni, Prabh¥ta ratna,

and the Buddhas of the worlds of the ten directions—and to pray to them for their protection. Theoretically, Prabh¥taratna was one of the past Buddhas who emanated from the Original ¸åkyamuni Buddha, but practically he was treated as a trustworthy witness to ¸åkya muni, or as a ratifier of the sovereignty of the King of the Dharma. To Nichiren, Prabh¥taratna was a living presence who actively assisted him. Nichiren was convinced that the peace and integrity of the kingdom of the Dharma was guaranteed by Prabh¥ta ratna and safeguarded by the Buddhas of the worlds of the ten directions. The Myøhø Renge Kyøis, Nichiren says, the name of the Dharma 57

Kanjinhonzonshø

itself. He identifies it with the good medicine mentioned in the parable of an excellent physician in Chapter XVI of the Lotus Sutra. He goes on to say that the Myøhø Renge Kyøis the seed of Buddhahood that should be sown in the minds of people who live in the Age of Degeneration. Buddhists of Nichiren's time believed that the Buddha lived from 1029 to 949 B.C.E. The theory of the three periods of the Buddha's teaching held that the first millennium after the Buddha's parinirvå√a was the Age of the Right Teachings of the Buddha, the second millennium was the Age of the Counterfeit of the Right Teachings of the Buddha, and the following ten millenniums made up the Age of Degeneration. According to this theory, many people are able to attain enlightenment during the first five centuries after the Buddha's parinirvå√a; during the second five centuries many are able to practice meditation but few attain enlightenment; during the third five centuries many study sutras but few practice meditation; during the fourth five centuries many build temples but few study sutras; and during the fifth five centuries people quarrel with each other and there is no possibility of studying or practicing Buddhism. Nichiren believed that he was living in the Age of Degeneration and also in the Age of Conflicts, and that this was the time to propagate the Lotus Sutrato sow the seed of Buddhahood in the minds of people.

Nichiren's description of the Most Venerable One on page 92 can be interpreted in the following way. The Most Venerable One is ¸åkyamuni Buddha. When he entered the stupa of Prabh¥ta ratna, the stupa changed into the palace of the King of the Dharma. Prabh¥ta ratna was treated as a reliable colleague of ¸åkyamuni. On the roof of the palace is hoisted the banner of the Five Characters, which served as the royal standard. Where there is the banner, there lives the Original ¸åkyamuni Buddha. Without the banner, the Original ¸åkyamuni Buddha does not live there, no matter how magnificent the palace may be.

In Nichiren's time, social unrest in Japan was increasingly prevalent. Recognizing that the political power of the imperial family was still too strong for the Kamakura regime to wrest control of the whole 58

Translator's Introduction

country, the Kamakura government attempted to compromise with the Kyoto regime by importing noblemen and princes as shoguns. The Kyoto regime itself was split into two houses which would later develop into the Two Dynasties. A Mongol invasion was imminent. The warrior-monks of Mount Hiei were constantly fighting with the military forces of Onjoji. Nichiren began propagating the Lotus Sutrain this warlike period, and it can be said that Nichiren's conception of the Most Venerable One reflected the militant trend of the time. The "Great Mandala,

" said to have been written by Nichiren on

July 8, 1275, was basically a representation of the Most Venerable One described on page 92 of this translation of the Kan jin honzonshø. A Note on the Translation

Except for the Lotus Sutra, which is referred to in both Sanskrit (Saddharmapu√∂ar∆ka-s¥tra) and romanized Japanese (Hokekyø), the names of Buddhist texts quoted in this work appear in romanized Japanese; the original Sanskrit (where applicable) and/or romanized Chinese title is given on first appearance, along with the title in English. The names of Chinese figures and dynasties are given in romanized Chinese, followed by their romanized Japanese equivalent on first appearance.

59

KANJINHONZONSHØ

OR

THE MOST VENERABLE ONE REVEALED BY INTROSPECTING OUR MINDS FOR THE FIRST TIME AT THE BEGINNING OF THE FIFTH OF THE FIVE FIVE HUNDRED-YEAR AGES by

Nichiren, ¸råma√a of Japan

The Makashikan,Volume V, says: One mind contains ten realms within itself. Each realm also contains ten realms within itself. Therefore, there are one hundred realms altogether in one mind. Each realm has thirty things. Therefore, there are three thousand things in one hundred realms. (Things include suchnesses.) These three thousand things are in one mind. Where there is no mind, there is nothing. Where there is mind at all, there are three thousand things altogether therein…. That is why one mind is called an area beyond our comprehension. This is what I mean to say.

(Another text of the Makashikanstates, phases of existence in one realm. ")

"There are three

Question:Is there any mention of one mind-three thousand in the Hokkegengi (Fa hua hsüan i; Profound Meaning of the Lotus)?

Answer:Miao-le (Myøraku) denied it. Question:Is there any mention of one mind-three thousand in the Hokkemongu (Fa hua wen chu; Phrases from the Dharma Flower)?

Answer:Miao-le denied it.

Question:What did he say?

Answer:He said,

mentioned in those books.

"

"One mind-three thousand has not yet been Question:Is there any mention of one mind-three thousand in the first four volumes of the Makashikan,[which is composed of ten volumes]?

Answer:Miao-le denied it.

272a

63

Kanjinhonzonshø

Question:What did he say?

Answer:He said:

Therefore, one mind-three thousand was for the first time introduced in [Volume V], where the way of observing the Dharma was dealt with, and the teaching of one mind-three thousand was established as the fundamental principle [for the way of observing the Dharma].

Here we have a problem. The Hokkegengi, Volume II, says: One realm contains nine other realms within itself. [One realm has ten suchnesses. Because there are one hundred realms altogether,] one hundred realms have one thousand suchnesses altogether.

The Hokkemongu,Volume I, says:

One sense organ or sense object contains ten realms within itself. Each realm contains ten realms. [Therefore, there are one hundred realms altogether.] One realm has ten suchnesses. Therefore, there are one thousand suchnesses altogether. The Kannongengi(Kuan-yin hsüan i; Profound Meaning of Kannon) says:

Ten realms interpenetrate one another. Therefore, there are one hundred realms altogether. Ten suchnesses such as nature and appearance are latent in one mind. Although these ten suchnesses are not manifest, they exist in one mind as ever.

[These statements show that the teaching of one mind-three thousand has already been expounded before the Makashikan, although partially.]

Question:Is there any mention of one mind-three thousand in the first four volumes of the Makashikan? 64

Kanjinhonzonshø

Answer:Miao-le denied it.

Question:What did he say?

Answer:He said in the Shikanguketsu(Chih kuan hung chüeh), Volume V:

[Observing the Dharma is also expressed as practicing the Dharma. Practicing the Dharma requires understanding the Dharma. There are two sections in the Makashikan:the section of understanding the Dharma and the section of practicing the Dharma. The first six chapters, which cover the first four volumes, deal with understanding the Dharma, while Chapter VII,

"Right Observation,

" which covers the

last six volumes, treats practicing the Dharma. It seems that the "Chapter on Expedients,

" which occupies Volume IV,

belongs to the section of practicing the Dharma because it deals with twenty-five expedients of understanding the Dharma, the expedients necessary for practicing the Dharma, but] comparing it to [Chapter VII on] "Right Observation, " we cannot say that [Chapter VI on "Expedients"] deals with practicing the Dharma [because Chapter VI] deals with twenty-five expedients [of understanding the Dharma, the expedients necessary for practicing the Dharma], not with the proper way of practicing the Dharma. Therefore, we should say that the first six chapters belong to [the section of] understanding the Dharma.... Therefore, it can be said that one mind-three thousand was for the first time introduced in [Volume V,] where the way of observing the Dharma was first dealt with, and that the teaching of one mind-three thousand was established as the fundamental principle [for the way of observing the Dharma. The teaching of one mind-three thousand] is [T'ien-t'ai Chih-i Ta-shih's] final and utmost teaching. [Chang-an (Sho-an) Ta-shih] said in his Preface [to the Makashikan],

"[T'ien-t'ai] expounded

what he had practiced in his mind.

" He was right in saying

272b

65

Kanjinhonzonshø

this. Those who read the Makashikanshould not think otherwise. [Tien-t'ai] Chih-i propagated the Dharma for thirty years. During the first twenty-nine years he expounded the Hokkegengi, Hokkemongu,and other texts, and established the five periods of the Buddha's teaching, the eight kinds of the Buddha's teaching, and the teaching of one thousand suchnesses in one hundred realms. He criticized wrong views of Chinese Buddhist teachers who had lived during five hundred and more years prior to him. His theories had never been established by any Buddhist philosophers in India. Chang-an Ta-shih says:

Even the great Ωåstras of Indian Buddhist philosophers are incomparably of less value than the works of T'ien-t'ai. It is needless to say of the works of the other Chinese teachers. This is no exaggeration. You can see this when you compare their teachings with each other.

The teaching of one mind-three thousand is the treasure of the Tendai school. The founders of the Kegon and Shingon schools took this treasure from the Tendai school. Alas! Without knowing this fact, many followers of T'ien-t'ai have a‡liated themselves with the Kegon or Shingon schools. Chang-an Ta-shih feared that such an appropriation might occur in the future, saying, "It will

be lamentable if the expounder of the teaching of one mind-three thousand is forgotten.

"

Question:What is the di›erence between the teaching of one thousand suchnesses in one hundred realms and the teaching of one mind-three thousand?

Answer:The teaching of one thousand suchnesses in one hundred realms concerns only sentient beings, while the teaching of one mind-three thousand is related to all beings, sentient or nonsentient. 66

Kanjinhonzonshø

Question:If you admit that non-sentient beings also have ten suchnesses, you must say that plants possess mind and that plants also will become Buddhas just like sentient beings. Do you mean to say this?

Answer:This is very di‡cult to believe and very di‡cult to understand.

T'ien-t'ai says that there are two things di‡cult to believe and di‡cult to understand: 1) contradictory statements in sutras, and 2) the philosophy of the Saddharmapu√∂ar∆ka-s¥tra. We find contradictory statements in sutras. The sutras expounded before the Saddharmapu√∂ar∆ka-s¥tra have the following two statements: 1) adherents of the two vehicles and icchan tikas can never become Buddhas, and 2) the Lord Teacher ¸åkyamuni, the World-honored One, attained enlightenment during his historical life. The first statement is denied in the first fourteen chapters of the Saddharmapu√∂ar∆ka-s¥tra,and the second statement is disproved in the second fourteen chapters of the same sutra. Statements of the same Buddha are sometimes as di›erent from each other as water is from fire. Who can believe these contradictory statements? This is one of the things di‡cult to believe and di‡cult to understand.

According to the philosophy of the Saddharmapu√∂ar∆ka-s¥tra, one hundred realms have each ten suchnesses. There are three thousand things in one mind. Therefore, non-sentient beings also have mind. Since they have mind, they have ten suchnesses. This is the other thing di‡cult to believe and di‡cult to understand. In Buddhist sutras and also in non-Buddhist scriptures, a wooden image or [painted] picture is claimed to represent the Most Venerable One. A wooden image or picture is made from plants, which are non-sentient beings. The use of a non-sentient being to represent the Most Venerable One is justified only by the teaching of the Tendai school. It is useless to worship a wooden image or picture of the Most Venerable One if plants have no mind, in other words, if plants have not ten suchnesses such as cause and e›ect. 67

Kanjinhonzonshø

Question:In what text does it say that plants and lands (countries) have ten suchnesses such as cause and e›ect? Answer:It says in theMakashikan,Volume V,

"A country also

has ten suchnesses. An evil country has an evil appearance, an evil nature, an evil entity, an evil power.... " It says in the Gengi shakusen(Hsüan i shih ch'ien), Volume VI: [Ten suchnesses can be classified into two headings: matter and mind.] Appearance is matter. Nature is mind. Entity, power, activity, and environmental cause are matter and mind. Primary cause and e›ect are mind. Rewards and retributions are matter. It says in the Kombeiron(Chin pei lun; Golden Spirit Treatise): 272c

Even a [blade of] grass, a tree, a pebble, or a particle of dust possess Buddha-nature. It has ten suchnesses such as cause and e›ect, and has wisdom and practice enough to develop its Buddha-nature into Buddhahood. Question:I understand the textual sources. [Now I have noticed that in T'ien-t'ai's works,

"observing the Dharma" is sometimes

expressed as "introspecting the mind.

"] What do you mean by

"introspecting the mind"?

Answer:"To introspect the mind" means to see ten realms in our own minds. I can see the six sense organs of others, but I cannot see my own six sense organs unless I look at myself in a mirror. The six realms and the four kinds of saints (Buddhas, bodhisattvas, pratyeka buddhas, and Ωråvakas) are mentioned in many sutras, but I cannot see ten realms, one hundred realms, one thousand suchnesses, and three thousand things in my mind unless I look at myself in the mirror of the Saddharmapu√∂ar∆ka-s¥tra,the Makashikan, and other writings of T'ien-t'ai [Chih-i] Ta-shih. Question:What does it say in the Saddharmapu√∂ar∆ka-s¥tra 68

Kanjinhonzonshø

in connection with these teachings? How does T'ien-t'ai comment on the words of the sutra?

Answer:[Living beings are of ten kinds: Buddhas, bodhisattvas, pratyekabuddhas,Ωråvakas, devas, humans, asuras, animals, hungry ghosts, and hell beings. They live in ten di›erent realms. The realm of the devas is called heaven.] The Buddha says in the "Chapter on Expedients" in the Saddharmapu√∂ar∆ka-s¥tra,Volume I, "[The Buddhas appear in the worlds] in order to cause all living beings to open the gate to the insight of the Buddhas. " This

shows that the realm of Buddhas exists in the nine other realms. The Buddha says in the "Chapter on the Duration of the Life of the Tathågata" in the same sutra: As I said before, it is a very long time since I became the Buddha. The duration of my life is innumerable asaµkhya kalpas. I am always here. I shall never pass away. Good men! The duration of my life, which I obtained by my practice of the Way of bodhisattvas, has not yet expired. It is twice as long as the length of time previously stated. This shows that the realm of Buddhas contains the nine other realms.

It says in the same sutra,

"Devadatta will become a Buddha…

called Heavenly King Tathågata.

" This shows that the realm of

Buddhas exists in the realm of hell. It says in the same sutra:

There are [råk≈as∆s called] Lambå.… Your merits will be immeasurable even when you protect anyone who keeps only the name of the Saddharmapu√∂ar∆ka-s¥tra. This shows that the ten realms exist in the realm of hungry ghosts.

It says in the same sutra,

"The daughter of the dragon king…

attained perfect enlightenment.

" This shows that the ten realms

exist in the realm of animals.

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The Buddha says in the same sutra: [Medicine King! Do you see the innumerable devas...and asuras including] Balin Asura King […in this great multitude? If in my presence any of them rejoices even on a moment's thought,] at hearing even a gåthåor a phrase [of the Saddharmapu√∂ar∆ka-s¥tra,I will assure him of his future Buddhahood, saying to him, "You] will be able to

attain anuttara-samyak-saµbodhi. "

This shows that the ten realms exist in the realm of the asuras. The Buddha says in the same sutra, "Those [who carved an

image of the Buddha…] in his honor, have already attained the enlightenment of the Buddha.

" This shows that the ten realms exist in the realm of humans.

Great Brahmå Heavenly King [and other gods] say in the same sutra,

"We also shall be able to become Buddhas. " This shows that

the ten realms exist in heaven (the realm of devas). The Buddha says to ¸åriputra in the same sutra, "You will be

able to…become a Buddha called Flower Light Tathågata. " This

shows that the ten realms exist in the realm of Ωråvakas. It says in the same sutra:

Those who are seeking the vehicle of the cause-knowers, and the bhik≈us and bhik≈u√∆s…are joining their hands together respectfully, wishing to hear the Perfect Way. This shows that the ten realms exist in the realm ofpratyekabuddhas. It says in the same sutra:

Thereupon the bodhisattva mahåsattvas as numerous as the particles of dust of one thousand worlds who had sprung up from underground…[said to the Buddha, "We also wish

to obtain] this true, pure, and great Dharma. "

This shows that the ten realms exist in the realm of bodhisattvas. 70

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The Buddha says in the same sutra:

I told the stories of my previous lives [in some sutras] and the stories of the previous lives of other Buddhas [in other sutras].

This shows that the ten realms exist in the realm of Buddhas. Question:I can see the six sense organs of others. I also can see those of my own [when I look at myself in a mirror]. But I cannot see the ten realms in myself or others. How can I believe it? Answer:It says in the "Chapter on the Teacher of Dharma" in the Saddharmapu√∂ar∆ka-s¥tra,

"[The Saddharmapu√∂ar∆kas¥trais] the most di‡cult to believe and the most di‡cult to understand. " It says in the "Chapter on Beholding the Stupa of Treasures": 273a

It is not di‡cult to expound all the other sutras.… It is not di‡cult to grasp Mount Sumeru.… It is not di‡cult to move a world.… It is not di‡cult to stand in the highest heaven.… It is di‡cult to expound this sutra.… It is not di‡cult to grasp the sky.… It is di‡cult to copy and keep this sutra.… It is not di‡cult to put the great earth on the nail of a toe.… It is di‡cult to read this sutra.… It is not di‡cult to shoulder a load of hay and stay unburned in the fire.… It is di‡cult to keep this sutra.… It is not di‡cult to keep the storehouse of eighty-four thousand teachings.… It is di‡cult to hear and receive this sutra.… It is not di‡cult to expound the Dharma to many…living beings… so that they may be able to obtain the benefits [of] arhatship and the six supernatural powers. It is di‡cult to keep this sutra after my nirvana.

Here the expression "It is not di‡cult" is repeated nine times; and the expression "It is di‡cult" six times. We call this quotation] "the statement of the six di‡culties and the nine easinesses. "

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T'ien-t'ai [Chih-i] Ta-shih says:

[The Saddharmapu√∂ar∆ka-s¥tra] is the most di‡cult to believe and the most di‡cult to understand because both the "Discourse of the Historical Buddha" and the "Discourse of the Eternal Buddha" in the sutra contradict the sutras expounded earlier.

Chang-an Ta-shih says:

The Buddha says in this sutra,

"[The Buddhas…appear in

the worlds in order to cause all living beings to open the gate to the insight of the Buddha....] This is the one great purpose [for which the Buddhas appear in the worlds.]" It is no wonder that this sutra is not easy to understand. Dengyø Daishi says:

This Saddharmapu√∂ar∆ka-s¥tra is the most di‡cult to believe and the most di‡cult to understand because the Buddha expounded this sutra without taking others' capacity for understanding into consideration.

Those who heard the Dharma directly from the Buddha (i.e., Ωråvakas) had already been given the roots of goodness in their previous existences. Furthermore, they were helped in understanding the Dharma by the Lord Teacher ¸åkyamuni, the World-honored One, Pra bh¥ta ratna Buddha, the Replica-Buddhas of the worlds of the ten directions, the bodhisattvas as numerous as the particles of dust of one thousand worlds who had sprung up from underground, MañjuΩr∆, Maitreya, and others. Yet some of them could not understand the Dharma.

[It says in the Saddharmapu√∂ar∆ka-s¥tra: When the Buddha said this,] five thousand people [among the bhik≈us, bhik≈u√∆s, upåsakas, and upåsikås (i.e., the four kinds of devotees) of this congregation rose from their seats…and] retired.

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[It says in the same sutra,] "Gods and humans were removed to other worlds [except those who were in the congregation.]" [The above two quotations show that even in the lifetime of the Buddha some people could not believe the Dharma.] Needless to say, the people who lived in the Age of the Right Teachings of the Buddha and the Age of the Counterfeit of the Right Teachings of the Buddha could not believe it. Neither can the people who are now living at the beginning of the Age of Degeneration. The Dharma that you say is easy to believe may not be the Right Dharma.

Question:I understand the meaning of the quotations from the sutra and from the works of T'ien-t'ai and Chang-an. But I cannot believe those contradicatory statements in sutras even though they were stated by the Buddha himself. Those contradictory statements are as if to say that fire is water or that black is white. I can see only human beings when I look at the faces of others. I can see only a human being when I look at my face in a mirror. How can I believe [that the realm of humans contains the ten realms]? Answer:When you see others, you will find that they are sometimes happy and at other times angry, peaceful, greedy, foolish, or flattering. When they are angry, they are in hell. When they are greedy, they are hungry ghosts. When they are foolish, they are animals. When they are flattering, they are asuras. When they are happy, they are in heaven. When they are peaceful, they are human beings. Here you can see the six realms in the faces of others. The four kinds of saints are not conspicuous in their faces, but you can find them if you observe the faces of others carefully. Question:It seems that the six realms exist in others' faces as you say even though they are not so clear. But I cannot find the four kinds of saints there at all. Can you find them? Answer: A moment ago you said that you could see only humans in others' faces. Now you say that it seems that the six realms exist in others' faces. I think you will say pretty soon that 73

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the four kinds of saints also exist in others' faces. I will try to make some comments.

Nothing is permanent in this world. I know that some people realize this truth. Here we can say that they are adherents of the two vehicles. Even the most cruel man loves his wife and child. He has part of bodhisattvahood.

As regards the realm of Buddhas, I must confess that it is not manifest in the realm of human beings. However, you should have no doubt that the realm of Buddhas also exists in the realm of humans because you have already realized that the nine other realms exist in the realm of humans. The Buddha says in the Hokekyø in regard to the realm of humans,

"The Buddhas appear

in the worlds in order to cause all living beings to open the gate to the insight of the Buddha.

" It says in the Mahåparinirvå√a-s¥tra

(Great Nirvana Sutra),

"The natural eyes of those who study the

Great Vehicle can be called the eyes of the Buddha. " The fact that

ordinary humans can believe in the Saddharmapu√∂ar∆ka-s¥tra even though they were born in the Age of Degeneration shows that the realm of humans contains the realm of Buddhas. Question:I understand that the Buddha clearly states that the ten realms interpenetrate each other. But it is very di‡cult to believe that the realm of Buddhas exists in our minds filled with illusions. If I do not believe this I shall have to become an icchantika. Please let me believe this and save me from the Hell of Incessant Su›ering out of your great compassion toward me. Answer:You have already heard of the Buddha's statement regarding his sole purpose of appearing in this world. You must believe this because it is the words of the Buddha. If you do not believe in ¸åkyamuni, the World-honored One, who else can save you? Even the four kinds of reliable bodhisattvas cannot save you. Needless to say, we who live in the Age of Degeneration and have the Buddha-nature only in theory cannot save you. However, I will try to say something [of the realm of Buddhas in our minds]. Some people who saw the Buddha directly did not 74

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attain enlightenment. They attained enlightenment when they saw Ånanda and others. There were two kinds of people: those who attained enlightenment by hearing the Saddharmapu√∂ar∆ka-s¥tra directly from the Buddha and those who attained enlightenment by hearing the Saddharmapu√∂ar∆ka-s¥tra not from the Buddha. Before the rise of Buddhism, some brahmans in India obtained the right view of the Buddha through the teachings of the four Vedas. [Before Buddhism was introduced into China,] some Confuciansor Taoists obtained the right view of the Buddha through the teachings of Confucianism.

[According to the "Discourse of the Historical Buddha" in the Saddharma pu√∂ar∆ka-s¥tra,] Mahåbhijñåjñånåbhibh¥ Buddha gave the seed of Buddhahood to living beings three thousand worlds dust particles kalpas ago. [According to the "Discourse of the Original Buddha" in the same sutra,] the Original ¸åkyamuni Buddha gave the seed of Buddhahood to living beings five hundred thousand billion worlds dust particles kalpas ago. [Before the Saddharma pu√∂ar∆kas¥tra,] the Buddha expounded many Mahayana sutras during the Ava taµsaka, Vaipulya, and Prajñåpåramitå periods of his teaching. During these periods, many wise bodhisattvas and ordinary humans heard these Mahayana sutras and developed their seeds of Buddhahood. Even after the rise of Buddhism, some people attained enlightenment without the direct teaching of the Buddha. For instance, pratyekabuddhas attained enlightenment by observing flying flowers and falling leaves. Some Buddhist teachers today were not given the seed of Buddhahood in their previous existences. They cling to the teachings of the Hinayana or the Provisional Mahayana. They do not go beyond the views of the Hinayana or the Provisional Mahayana even after they encounter the Saddharmapu√∂ar∆ka-s¥tra.Because they think their views are right, they say that the Saddharma pu√∂ar∆ka-s¥tra is equal in value to Hinayana sutras, to the Ava taµ saka-s¥tra (Flower Ornament Sutra), or to the Mahåvairocana-s¥tra,or that the Saddharmapu√∂ar∆ka-s¥tra is of less value than those sutras. 75

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273c

Such Buddhist teachers are inferior to the saints and sages of Confucianism and Brahmanism. I will stop comparing them with each other for now.

Let us go back to the teaching that the ten realms interpenetrate each other. It is as di‡cult [to believe this as it is] to believe that fire exists in stone or that flowers exist in a tree. But a flint produces fire and a tree blooms. The teaching that the realm of humans contains the realm of Buddhas is the most di‡cult to believe just as if to say that fire exists in water or that water exists in fire. But the dragon-fire comes out of water, and the dragonwater comes out of fire. It is unbelievable, but it is a fact. You have already accepted that the realm of humans contains the eight other realms. Why do you not believe that the only one remaining realm, the realm of Buddhas, exists also in the realm of humans? [Chinese] saints such as Yao-wang (Gyø-ø) and Shun-wang (Shun-ø) were impartial to their subjects. They were like Buddhas. Never Despising Bodhisattva saw a Buddha in the person whom he met. Crown Prince Siddhårtha became the Buddha. Judging from these facts, you should believe that the realm of Buddhas exists in the realm of humans.

Question:(Do not tell others carelessly what I say from here on.) The Lord Teacher ¸åkyamuni, the World-honored One, eliminated the three kinds of illusions. He was the lord of the worlds of the ten directions. He was the lord of all bodhisattvas, adherents of the two vehicles, humans, devas, and other living beings. When he walked, Brahmå Heavenly King accompanied him on his left side, and ¸akra on his right side. He was followed by the four kinds of devotees and the eight kinds of supernatural beings. He was led by Vajra. Surrounded by these gods and humans, he expounded eighty-four thousand storehouses of teachings to all living beings in order to liberate them from su›ering. How can it be that such a Buddha lives in the minds of us ordinary human beings? According to the "Discourse of the Historical Buddha" in the Hokekyø,and in other sutras expounded before the Hokekyø,Lord 76

Kanjinhonzonshø

Teacher ¸åkyamuni, the World-honored One, attained enlightenment during his historical life. In his previous existences, he was Crown Prince Mahådåna, Månava Bodhisattva, King ¸ibi, and Prince Sattva.

[According to the Hinayana sutras,] in his previous existences, the Buddha benefited others and made o›erings to seventy-five thousand Buddhas for the first asaµkhya kalpas, seventy-six thousand Buddhas for the second asaµkhya kalpas, and seventy-seven thousand Buddhas for the third asaµkhya kalpas. [According to the Mahayana-cum-Hinayana sutras,] he benefited others for longer than kalpas as numerous as particles of dust. [According to a Specialized Mahayana sutra,] he performed the bodhisattva practices for innumerableasaµkhya kalpas. [According to a Perfect Mahayana sutra,] he began to perform the bodhisattva practices when he aspired to enlightenment, and continued to perform them for kalpas as numerous as the particles of dust produced by smashing worlds more than three thousand great thousand [in number]. He performed all these practices for so many kalpas and has become Lord Teacher ¸åkyamuni, the World-honored One, of today. I cannot believe that the ability to perform all these bodhisattva practices exists in our minds, and that the realm of bodhisattvas exists in the realm of humans.

Now let us regard the Buddha after his enlightenment. During the first forty and more years, the Historical Lord Teacher ¸åkya muni, the World-honored One, manifested himself variously according to his four kinds of teachings (the Hinayana teachings, the Mahayana-cum-Hinayana teachings, the Specialized Mahayana teachings, and the Perfect Mahayana teachings), and expounded the sutras before the Saddharmapu√∂ar∆ka-s¥tra,the first fourteen chapters of the Saddharmapu√∂ar∆ka-s¥tra, and the Mahå parinirvå√a-s¥trato benefit all living beings. In the Avataµsaka-s¥tra,he manifests himself as Vairocana Buddha sitting on the lotus flower throne in the center of the worlds of the ten directions. In the Ågama sutras, he reveals himself as a Buddha who has attained enlightenment by eliminating illusions 77

Kanjinhonzonshø

with thirty-four activities of his mind. In the Vaipulya sutras, he is accompanied by many Buddhas. In the Prajñåpåramitå sutras, he is accompanied by one thousand Buddhas. In the Mahåvairo cana-s¥tra,he manifests himself with seven hundred and more honorable ones of the Garbhadhåtu Mandala. In the Sarva tathågata tattva saµ graha(Adamantine Pinnacle Sutra), he reveals himself with five hundred and more honorable ones of the Vajra dhåtu Mandala, that is to say, with twelve hundred and more honorable ones altogether. In the "Chapter on Beholding the Stupa of Treasures" in the Saddharmapu√∂ar∆ka-s¥tra, he shows us his four bodies (the inferior nirmå√akåya,the superior nirmå√akåya, the saµbho ga kåya,and the dharmakåya) in the four kinds of worlds (the world of saints living with non-saints, the world of adherents of the two vehicles, the world of bodhisattvas, and the world of Buddhas).

The four bodies of the Buddha are also revealed in the Mahå pari nirvå√a-s¥tra. According to this sutra, Hinayana Buddhists see the Buddha as being sixteen feet tall. [Here the Buddha shows his inferior nirmå√akåya. To adherents of the Mahayana-cum-Hinayana,] the Buddha is sometimes sixteen feet tall and at other times taller than that. [Here the Buddha shows his superior nirmå√akåya.] In the Specialized Mahayana, the Buddha is called Vairocana. [Here the Buddha shows his saµbhogakåya. In the Perfect Mahayana,] the Buddha is regarded as being as vast as the sky. [Here he shows his dharmakåya.]

The Buddha entered parinirvå√aat the age of eighty and left his Ωar∆ras (relics) to benefit people who were to live during [the three ages to come:] the Age of the Right Teachings of the Buddha, the Age of the Counterfeit of the Right Teachings of the Buddha, and the Age of Degeneration.

According to the "Discourse of the Original Buddha" in the Saddharma pu√∂ar∆ka-s¥tra, Lord Teacher ¸åkyamuni, the World-honored One, already attained enlightenment more than five myriad million dust particle kalpas ago. He was a bodhisattva before that.

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The Original ¸åkyamuni Buddha dispatched his Replica-Buddhas to the worlds of the ten directions, and let them propagate his sacred teachings to save living beings as numerous as particles of dust. Since then he has had many disciples, more numerous than those of the Historical Buddha, just as a great ocean is more volumious than a drop of water or a great mountain is larger than a particle of dust. A bodhisattva who is a disciple of the Original ¸åkya muni Buddha is more virtuous than MañjuΩr∆, Ava lo kiteΩ vara, and other bodhisattvas in the worlds of the ten directions who are mentioned in the "Discourse of the Historical Buddha" in the Saddharmapu√∂ar∆ka-s¥tra,just as ¸akra is more honorable than a monkey. [I cannot believe that the Original Buddha as such lives in our minds, and that the realm of Buddhas exists in the realm of humans.]

You say that the ten realms are contained in our minds. As I told you now, I cannot believe that the realm of Buddhas exists in our minds. As I told you before, I cannot believe that the realm of bodhisattvas exists in the realm of humans. The same can be said of the eight other realms.] Adherents of the two vehicles in the worlds of the ten directions have already eliminated illusions and attained arhatship. You say that not only Buddhas, bodhisattvas, and adherents of the two vehicles but also gods, such as the Brahmå Heavenly Kings, ¸akra, the Sun God, the Moon God, and the four great heavenly kings; and humans, such as the four wheel-turning holy kings (cakravrtins); and all the other living beings in the worlds of the ten directions, including denizens of the great fire of the Hell of Incessant Su›ering, exist in our minds. Do all these ten realms exist in our minds at one thought? Are they three thousand things in our minds? I cannot believe the teaching of one mindthree thousand even if it has been stated by the Buddha. I think that the teachings of the Buddha expounded in the sutras before the Saddharmapu√∂ar∆ka-s¥tra are true. It says in the Avataµsaka-s¥tra,

"The Buddha has finally eliminated all falsehood. He is as stainless as the sky. " It says in the Ninnøkyø,

"The

Buddha has found the fountainhead of all illusions and eliminated 79

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it. Now he has only wonderful wisdom.

" It says in the Vajra cchedikå prajñå påra mitå-s¥tra (Diamond Sutra), "The Buddha

has only pure good.

" It says in AΩvagho≈a's Mahå yåna Ωraddhot påda-Ωåstra (Discourse on the Awakening of Faith in the Mahayana), "There is only one merit of purity in the tathågata garbha. "

It says in the Vijñapti måtratåsiddhi-Ωåstra (Demonstration of Consciousness Only) [written by followers] of Vasubandhu Bodhisattva: [Birth and death cannot be completely eliminated even when illusions and obstacles to knowledge are eliminated. There still remains a seed of transformation. Furthermore, even when you obtain wisdom without illusions, you must have birth and death in the earlier stage of wisdom where your seed of wisdom is still immature.] Only when you enter into a samådhias indestructible as a diamond will you be able to obtain the perfect and purest consciousness, and your birth and death will automatically cease to exist because neither the seed of transformation nor the immature seed of wisdom is caused by this purest consciousness. Now let us compare the Saddharmapu√∂ar∆ka-s¥tra with the other sutras. The sutras expounded before the Saddharma pu√∂ar∆ka-s¥tra are innumerable. The time spent for expounding these sutras was much longer than that spent for expounding the Saddharmapu√∂ar∆ka-s¥tra. If the earlier sutras contradict the Saddharmapu√∂ar∆ka-s¥tra,we should follow the earlier sutras. AΩvagho≈a was "the eleventh patriarch,

" according to the Fu hø zø in nen den(Fu fa tsang yin yüan chüan; Patriarchal Lineage of the Transmitters of the Buddha-Dharma). Vasubandhu wrote one thousand Ωåstras. He was among the first of the four kinds of reliable bodhisattvas. But T'ien-t'ai was a petty priest in a remote country. He wrote no Ωåstra. How can I believe him? I do not want to abandon many to pick up one, but if the Saddharma pu√∂ar∆ka-s¥traclearly states that the ten realms interpenetrate each other, that there are one thousand suchnesses in one hundred realms, and that there are three thousand things in 80

Kanjinhonzonshø

our minds, I will feel no reluctance in following it. In what part of the sutra do you find these teachings? As if to disprove your statement, the Buddha says in the sutra, "I have eliminated all evils.

"

There is no mention of the ten realms interpenetrating each other in Vasubandhu's Saddharmapu√∂ar∆kopadeΩa(Commentary on the Lotus Sutra) or Såramati's Mahå yanottara tantra- Ωåstra vyåkhyå(Treatise on the Mahå yanottara tantra), or in any of the works of the teachers of the three schools in Southern China, the seven schools in Northern China, and the priests of the seven temples of Nara in Japan. These teachings were created by the prejudice of T'ien-t'ai and introduced to Japan only by Dengyø. Ch'ing-liang Kuo-shih (Shøryø Koku shi) says,

"T'ien-t'ai was wrong.

" Huiyüan Fa-shih (Eon

Hosshi) says,

"T'ien-t'ai called the Hinayana 'the teachings of the Tripi†aka.

' This is confusing because the Mahayana also has its own Tripi†aka.

" Ryøkø says,

"T'ien-t'ai did not yet understand the

meaning of the Avataµsaka-s¥tra.

"Tokuichi says,

"Alas! Chikø

(Chih-che)! Whose disciple are you? The Buddha expounded [the Middle Way, which is] the last of the three periods of the Buddha's teaching, with his broad and long tongue. You slander it with your tongue shorter than three inches.

" Købø Daishi says,

"The founders

of Chinese schools took the word 'ghee' from the Ropparamitsukyø (Liu po lo mi ching; Sutra of the Six Påramitås) and used it to decorate their own schools. "

The teaching of one mind-three thousand is not found in any of the sutras of the Mahayana, Provisional or True, expounded by the Buddha. Nor is it found in the Ωåstras of the four kinds of reliable bodhisattvas in India, nor in the works of priests in China or Japan. How can I believe it?

Answer:This is the most di‡cult question, indeed. In the first place, you should bear in mind that the di›erences between the Hokekyøand the other sutras are clearly stated in the Saddharma pu√∂ar∆ka-s¥tra. The di›erences are: 1) The Buddha says only in the Saddharmapu√∂ar∆ka-s¥tra that he has for the first time 81

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expounded his true teaching; 2) [Prabh¥ta ratna Buddha proved] the truthfulness of the Saddharma pu√∂ar∆ka-s¥tra,and [the Replica-Buddhas did the same] with their broad and long tongues; 3) adherents of the two vehicles are assured of their Buddhahood only in the Saddharmapu√∂ar∆ka-s¥tra;and 4) the originality of the Buddha is revealed for the first time in the Hokekyø. As regards the silence of Indian Buddhist philosophers [on the teaching of one mind-three thousand], T'ien-t'ai [Chih-i] Ta-shih says:

Vasubandhu and Någårjuna knew the teaching but did not propagate it. They provisionally chose di›erent theories according to the needs of the time. However, scholars after them interpreted the views of the two philosophers with prejudice, and clung to one or the other. Eventually, controversies arose between the followers of Vasubandhu and those of Någårjuna. They each held their own views, and grossly violated the Way of the Saint.

Chang-an Ta-shih says:

Even the great såstras of Indian [Buddhist philosophers] are incomparably of less value [than the works of T'ien-t'ai] and, needless to say, of the works of the other Chinese teachers. This is no exaggeration. You can see this when you compare their teachings with each other. Vasubandhu, Någårjuna, AΩvagho≈a, and Såramati knew the teaching [of one mind-three thousand], but they did not propagate it because the time was not yet ripe for that. Chinese teachers before T'ien-t'ai knew part of the teaching or did not know it at all. Some Chinese teachers after T'ien-t'ai criticized him, but later followed him while others did not follow him at all.

[You are right in saying that the Buddha states in the Saddharmapu√∂ar∆ka-s¥tra,] "I have eliminated all evils. "

This is just a repetition of the teaching expounded in the 82

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earlier sutras. The same sutra clearly reveals the interpenetration of the ten realms. For it says, "The Buddhas appear

in the worlds in order to cause all living beings to open the gate to the insight of the Buddha.

"

T'ien-t'ai comments on this statement, saying: If living beings do not have the insight of the Buddha within themselves, they cannot open the gate to it. Know this! The insight of the Buddha is latent in the minds of living beings. Chang-an Ta-shih says:

If living beings do not have the insight of the Buddha within themselves, the Buddha cannot cause them to open the gate to it. [Suppose a poor woman does not know that she is the owner of a storehouse of treasures.] If the poor woman does not [actually] possess a storehouse of treasures, no one can show her the storehouse of treasures of her own. [You say that you cannot believe that the Buddha lives in the minds of ordinary people, that the ability to perform the bodhisattva practices exists in our minds, that not only the realms of Buddhas and bodhisattvas but also the eight other realms exist in our minds at one thought, and that there are three thousand things in our minds.] It is very di‡cult to have you believe all this. The Buddha says in the Saddharmapu√∂ar∆ka-s¥tra:

I have expounded many sutras. I am now expounding this sutra. I will also expound many sutras in the future.... This sutra is the most di‡cult to believe and the most di‡cult to understand.

He goes on to say that this is the sutra of six di‡culties while the other sutras are the sutras of nine easinesses, as previously stated. T'ien-t'ai [Chih-i] Ta-shih says:

The teachings expounded both in the "Discourse of the Historical Buddha" and the "Discourse of the Eternal Buddha" 83

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in the Saddharmapu√∂ar∆ka-s¥tra are quite di›erent from the teachings expounded in the earlier sutras. The teachings of the Hoke kyøare the most di‡cult to believe and the most di‡cult to understand. The di‡culty is as that experienced by a vanguard of an army.

Chang-an Ta-shih says,

"The Buddha says that the interpenetration of the ten realms is the most important teaching. How can it be that it is easy to understand?"

Dengyø Daishi says:

The Saddharmapu√∂ar∆ka-s¥tra is the most di‡cult to believe and the most di‡cult to understand because it was expounded without taking the capacity of its hearers into consideration.

Only three persons in history knew this Great Dharma during one thousand eight hundred and more years after the pari nirvå√a of the Buddha throughout the three countries [of] India, China, and Japan. They were ¸åkyamuni, the World-honored One of India, [T'ien-t'ai] Chih-i Ta-shih of China, and Dengyø of Japan. They can be called the Three Sages of Buddhism.

Question:How about Någårjuna and Vasubandhu? Answer:They knew it but did not propagate it. They propagated part of the teachings expounded in the first fourteen chapters of the Saddharmapu√∂ar∆ka-s¥tra but did not speak of the teachings expounded in the rest of the sutra or of the way of introspecting our minds. In one case this was because the time was not yet ripe for that although there were hearers [who were capable of understanding these teachings], and in another case it was because there were no hearers capable of understanding them. After T'ien-t'ai and Dengyø, many people knew this Right Dharma because the wisdom of these two saints was known. Teachers after T'ien-t'ai first opposed him and later followed him. They included Chia-hsiang (Kajø) of the Sanron school, one hundred 84

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and more priests of the three schools in Southern China and of the seven schools in Northern China; Fa-ts'ang (Høzø), Ch'ingliang, and others of the Kegon school, Hsüan-tsang San-ts'ang (Genjø Sanzø), T'ü-en Ta-shih (Jion Daishi), and others of the Hossø school; ¸ubhakarasiµha San-ts'ang, Vajrabodhi San-ts'ang, Amoghavajra San-ts'ang, and others of the Shingon school; and Tao-hsien (Døsen) and others of the Ritsu school. Now I will answer your question [about the existence of the Buddha in our minds]. The Buddha addresses Great Adornment Bodhisattva Mahåsattva in the Muryøgikyø(Wu liang i ching; Sutra of Infinite Meaning):

Suppose a prince was born to a king and queen. Then passed one day, two days, seven days; one month, two months, seven months; one year, two years, seven years. Now the young prince was seven years old. Although he was not yet able to rule the country, the people respected him and the sons of great kings befriended him. The king and queen loved him and always enjoyed speaking with him because he was still immature.

Good man! A bodhisattva who keeps this sutra will be like the young prince. The prince, who was a bodhisattva, had the Buddha as his father and this sutra as his mother. If he hears this sutra and recites even one phrase or verse of this sutra one time, two times, ten times, one hundred times, one thousand, times, one billion times, as many times as there are sands in the Ganges River, or innumerable, uncountable times, then he will be respected by all four kinds of devotees and the eight kinds of supernatural beings, will be accompanied by great bodhisattvas, and will be loved and protected by the Buddhas even though he does not yet understand the truth perfectly because he has just begun to study. It says in the Kanfugenbosatsugyøbøkyø (Kuan p'u hsien p'u sa hsing fa ching; Conduct of Meditation on Samantabhadra Sutra):

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This sutra of the Great Vehicle is the treasure store of the Buddhas, the eyes of the Buddhas of the worlds of the ten directions in the past, present, and future, and the seed which gave, is giving, and will give birth to past, present, and future Buddhas....

Practice the Great Vehicle lest the seed of Buddhahood be eliminated.... This Vaipulya sutra is the eyes of the Buddhas. The Buddhas were able to obtain the five kinds of eyes by this sutra. The trikåyas of the Buddha were caused by this sutra. This sutra is the seal of the Great Dharma, which confirms the sea of nirvana. The pure trikåyas of the Buddha came from this sea of nirvana. The trikåyas of the Buddhas are the fields of merit that benefit gods and humans. ¸åkyamuni Tathågata expounded various sutras during his lifetime. The sutras were esoteric or exoteric, Hinayana or Mahayana. Some sutras were canonized by the Kegon, Shingon, and other schools.

[In the Avataµsaka-s¥tra,] Vairocana Buddha is established on the lotus flower seat in the center of the worlds of the ten directions. In the Mahåsaµnipåta-s¥tra,the Buddhas of the worlds of the ten directions assemble [to hear ¸åkyamuni Buddha]. In the Mahå prajñå påramitå-s¥tra,one thousand Buddhas unanimously expound the teaching that purity and impurity are not di›erent from each other. In the Mahå vairo cana-s¥tra and the Sarva tathågata tattva saµgraha,the Buddha reveals himself accompanied by honorable ones numbering one thousand two hundred and more in total.

But in these sutras ¸åkyamuni Buddha is regarded as having attained enlightenment during his historical life. None of these sutras reveals the originality of ¸åkyamuni Buddha. We find in some of these sutras, [as in the Saddharma pu√∂ar∆ka-s¥tra,] the statement that one can attain enlightenment in a moment, but there is no mention of the teaching that the seed of Buddhahood was given to living beings by ¸åkyamuni Buddha 86

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five hundred thousand worlds billion nayuta asaµkhyaworlds dust particles kalpas ago, and was developed by Mahåbhijñåjñånåbhibh¥ Buddha three thousand great thousand worlds dust particles kalpas ago, and that the Original ¸åkyamuni Buddha completed [his work of] guiding living beings to perfect enlightenment [when he expounded the Saddharmapu√∂ar∆ka-s¥tra.]

The Avataµsaka-s¥traseems to be Perfect Mahayana combined with Specialized Mahayana, and the Mahåvairocana-s¥tra seems to include the four kinds of teachings, the Hinayana, the Maha yana-cum-Hinayana, the Specialized Mahayana, and the Perfect Mahayana. But when closely examined, both the sutras are Hinayana or Mahayana-cum-Hinayana at most, neither Specialized Mahayana nor Perfect Mahayana, because the two sutras make no mention of the three properties of Buddha-nature[: 1) Buddhanature in theory, 2) the wisdom that illuminates Buddha-nature, and 3) the ability to perform practices required for developing Buddha-nature into Buddhahood]. How can we obtain the seed of Buddhahood from sutras other than the Hokekyø? [Hsüan-tsang and] other new translators brought Sanskrit texts from India to China and translated them into Chinese. They studied T'ien-t'ai's teaching of one mind-three thousand and appropriated it when they interpreted their canonical sutras. They declared that the teaching of one mind-three thousand was of Indian origin and that they brought it from India. The scholars of the Tendai school today do not know all this and are glad to see that the teachings of the newly introduced sutras and Ωåstras are similar to that of the Tendai school. They treasure texts brought from remote countries and despise those stored in their own libraries. They throw away older texts and cling to new ones. They are possessed by måras. They are foolish indeed. [No one can attain Buddhahood without the seed of Buddhahood. The seed of Buddhahood is secured only by the teaching of one mindthree thousand. The teaching of one mind-three thousand is expounded only in the Saddharmapu√∂ar∆ka-s¥tra.] Attainment of Buddhahood and representing the Most Venerable One in a wooden 87

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image or picture will be groundless without the teaching of one mind-three thousand, which secures the seed of Buddhahood. Question:You have not yet answered my question [as to the existence of the realm of Buddhas in our minds]. Please do [so now]. Answer:It says in the Muryøgikyø:

[Good men or women who hear this sutra]…will be automatically given the merits of the six påramitås even when they are not yet able to perform those påramitås. ¸åriputra addresses the Buddha in the Hokekyø: [As many gods and dragons as there are sands in the Ganges River…are joining their hands together respectfully,] wishing to hear the Perfect Way. It says in the Mahåparinirvå√a-s¥tra, "Sameans 'perfect.

'"

Någår juna Bodhisattva says,

"Sameans 'six.

'" It says in the Mue mu to ku dai jøshi ron gengi ki (Wu i wu te ta sheng ssu lun hsüan i chi),

"Sais translated as 'six.

' The number six means 'perfect' in India.

" It says in the commentary by Chi -tsang (Kichizø), "Sa

means 'perfect.

'" T'ien-t'ai [Chih-i] Ta-shih says, "Sais a Sanskrit

word. It is translated as 'wonderful. '"

I do not like to comment on these statements [because] if I do, I might blaspheme them. However, [I shall try to do so for your sake. The bodhisattva practices cause the virtues of the Buddha.] The practices and virtues of ¸åkyamuni, the World-honored One, are contained in the Five Characters: Myøhø Renge Kyø. When we keep these Five Characters, we shall automatically receive the merits that the Buddha obtained by his practices. [In the Saddharmapu√∂ar∆ka-s¥tra,] the four great Ωråvakas [rejoiced at hearing that they were assured of future Buddhahood and] said to the Buddha,

"We have automatically obtained an unsurpassed gem although we did not seek one. " [When we keep

these Five Characters, we shall be automatically endowed with the gem.] This shows that the realm of Ωråvakas exists in our minds. 88

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The Buddha addresses ¸åriputra [in the Hokekyø]: I once vowed that I would cause all living beings to become exactly as I am. That old vow of mine has now been fulfilled. I lead all living beings into the Way to Buddhahood. Here we see that ¸åkyamuni, the World-honored One of Won derful Enlightenment, is our blood and flesh, and his merits are our bones and marrow.

The Buddha says in the "Chapter on Beholding the Stupa of Treasures" [in the Hokekyø]:

Anyone who protects this sutra should be considered to have already made o›erings to Many Treasures [Bodhisattva] and to me…[and] to the Replica-Buddhas who have come here and adorned the worlds with their light. Here we see that [to protect this sutra, that is, to keep the Five Characters, is to make o›erings to] ¸åkyamuni Buddha, Prabh¥ta ratna Buddha, and the Replica-Buddhas of the worlds of the ten directions, and therefore that the realm of Buddhas exists in our minds. When we follow them and keep the Five Characters, we shall receive the merits of those Buddhas. Therefore, the Buddha says in the Saddharmapu√∂ar∆ka-s¥tra,

"If you hear it (the

Dharma) even for a moment, you will immediately be able to attain anuttara-samyak-saµbodhi.

"

The Buddha says in the "Chapter on the Duration of the Life of the Tathågata"[in the Hokekyø]:

To tell the truth, good men, it has been many hundreds of thousands of billions of nayutas of kalpas since I became the Buddha.

The Buddha who says this is ¸åkyamuni, the World-honored One, who lives in our minds.

"Many hundreds of thousands of billions of nayutas of kalpas" is also expressed as "five hundred thousand billion worlds dust particle kalpas. " This is a numerical expression of the Buddha's beginninglessness. [The beginninglessness of 89

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the trikåyas of ¸åkyamuni, the World-honored One, is revealed between the lines of this chapter.] The Buddha revealed here is the oldest Buddha without beginning.

The Buddha also says in the same chapter:

The duration of my life, which I obtained by the practice of the Way of bodhisattvas, has not yet expired. It is twice as long as the length of time previously stated. This statement means [that the Buddha obtained his eternity by practicing the Way of bodhisattvas and that we are endowed with the ability to practice the Way of bodhisattvas, in other words,] that the realm of bodhisattvas exists in our minds. [Here we see that the realm of Buddhas and the realm of bodhisattvas are contained in our minds. The same can be said of the other realms.]

The bodhisattvas as numerous as the particles of dust of one thousand worlds who had sprung up from underground are disciples of ¸åkyamuni, the World-honored One, who lives in our minds. These bodhisattvas are like T'ai-kung (Taikø), Chou-kung-tan (Sh¥ køtan), and others who were subjects of King Wu (Bu) of the Chou (Sh¥) dynasty, and who attended the young King Ch'eng-wang (Seiø) [after King Wu's death]; or they are like Take-no-uchi-no-Otodo, who was the first army general under Queen Jing¥, and who also served Crown Prince Nintoku. [The four great bodhisattvas among the bodhisattvas who sprang up from underground,] ViΩi≈†a cåritra, Ananta cåritra, ViΩuddhacåritra, and Supra ti≈†hita cåritra, also live in our minds. Miao-le Ta-shih says:

Know this! All living beings and their environment are nothing but three thousand things in our minds. When we realize this, we shall be able to attain the fundamental truth that the minds of all living beings pervade the Dharma realm. During fifty and more years from the time of his enlightenment in the World of Flower Treasury to his parinirvå√ain the ¸åla Grove, the Buddha revealed various pure lands. The World of 90

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Flower Treasury was manifested in the Avataµsaka-s¥tra. The World of Mystic Adornment was established in the Mitsu gongyø (Mi yen ching; Ghanavy¥ha-s¥tra). The Såha world was purified and enlarged three times in the Hokekyø. The four kinds of Buddha lands were witnessed by the four kinds of people. The one and the same ¸åla Grove was seen as the four kinds of Buddha lands by the four kinds of people in the Zøbøketsugikyø(Hsiang fa chüei i ching; Sutra Clearing Doubts Concerning the Semblance Dharma). The World of Expedients, the World of Real Rewards, the World of Tranquil Light, the World of Peaceful Nourishment, the World of Pure Lapis Lazuli, and other Buddha lands revealed in these sutras are one or another of the four kinds of Buddha lands. They are subject to change. They are now in the kalpaof composition. The Buddhas of these lands are manifestations of the Lord Teacher [¸åkyamuni]. Therefore, when the Lord Teacher enters parinirvå√a, they will perish and their worlds also will disappear. However, the Såha world, of which the Eternal ¸åkyamuni Buddha is the Lord Teacher, is a permanently existing pure world free from the three calamities and the four kalpas of change. The Buddha has never passed away, nor will he be reborn in the future. The same can be said of the people he teaches. The Buddha as such lives in our minds. Our minds contain three thousand things, including the three phases of existence (i.e., living beings, the five aggregates composing living beings, and their environment). The eternity of the world of the Eternal Buddha was not expounded in the first fourteen chapters of the Hokekyø because the time was not yet ripe for that and also because the hearers had not yet become capable of understanding it. The Five Characters, (when prefixed with Namu), Myøhø Renge Kyø, are the core of the "Dis course of the Eternal Buddha" in the Saddharma pu√∂ar∆ka-s¥tra. The Buddha did not transmit this core even to MañjuΩr∆, Bhai≈a jyaråja, or other great bodhisattvas. Need less to say, neither did he do so to the lesser bodhisattvas. The Buddha summoned from underground the bodhisattvas as numerous as the particles of dust of one thousand worlds, expounded to them 91

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the eight chapters (Chapters XV to XXII), and transmitted the core of the sutra to them.

Here is revealed the Most Venerable One in the world. There is a stupa of treasures in the sky above the Såha world of the Original Teacher. The stupa of treasures enshrines the Myøhø Renge Kyø. On either side of the Myø hø Renge Kyøsit ¸åkyamuni Buddha and Prabh¥taratna Buddha. The four bodhisattvas headed by ViΩi≈†acåritra accompany ¸åkyamuni, the World-honored One. The four bodhisattvas including MañjuΩr∆ and Maitreya sit on lower seats as the attendants of ¸åkyamuni Buddha. All the other bodhisattvas, major or minor, who are either disciples of the Historical [Buddha] or bodhisattvas who have come from other worlds, are like nobles and dignitaries who are respected by their subjects sitting on the ground. The Buddhas of the worlds of the ten directions sit on the ground to show that they are emanations of ¸åkyamuni Buddha and that their worlds are reflections of the world of ¸åkyamuni Buddha.

The Most Venerable One as such had never been revealed during fifty and more years of the Buddha's teaching except in the eight chapters of the Hokekyø,which the Buddha expounded during his last eight years.

The Age of the Right Teachings of the Buddha and the Age of the Counterfeit of the Right Teachings of the Buddha lasted two thousand years [after the Buddha's parinirvå√a]. According to the Hina yana sutras, ¸åkyamuni, the World-honored One, was accompanied by KåΩyapa and Ånanda. According to the Provisional Mahayana sutras, the Mahåparinirvå√a-s¥tra,and the first fourteen chapters of the Saddharmapu√∂ar∆ka-s¥tra,¸åkyamuni, the Worldhonored One, was accompanied by MañjuΩr∆ and Samantabhadra. The image of the Buddha with this variety of attendants was sculpted or painted in those ages, but the image of the Buddha revealed in the "Chapter on the Duration of the Life of the Tathågata" [in the Saddharmapu√∂ar∆ka-s¥tra] has not yet been created. This image of the Buddha [accompanied by the four great bodhisattvas] will come into existence for the first time in the Age of Degeneration. 92

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Question:You say that the Buddha who is revealed in the "Chapter on the Duration of the Life of the Tathågata" [in the Saddhar mapu√∂ar∆ka-s¥tra,] and who is the Most Venerable One accompanied by the four great bodhisattvas, is not yet worshiped by any king or subject in the three countries [of] India, China, and Japan, although temples and stupas have been built in honor of the other Buddhas or ¸åkyamuni, the World-honored One, as interpreted by the four kinds of reliable bodhisattvas, or by other teachers who studied earlier sutras including the Hinayana sutras and the Provisional Mahayana sutras, and also including the first fourteen chapters of the Saddharmapu√∂ar∆ka-s¥tra during the two thousand and more years covering the Age of the Right Teachings of the Buddha and the Age of the Counterfeit of the Right Teachings of the Buddha. I have never heard of this before. I am surprised. I am perplexed. Please say it again. I will listen to you carefully. Answer:The Saddharmapu√∂ar∆ka-s¥tra is composed of eight volumes. It has twenty-eight chapters. Before this sutra, the Buddha expounded many sutras during the first four [of the five] periods of his teaching, and after this sutra he expounded the Mahå pari nirvå√a-s¥tra. All these sutras can be regarded as a single sutra having [the three parts,] the introductory, main, and supplementary [parts]. The sutras expounded from the time of his enlightenment to the Prajñå [påramitå] period are introductory to the main part. The ten volumes, including the Muryøgikyø,the Hokekyø,and the Kanfugen bosatsu gyøbøkyø, are the main part. The Mahåparinirvå√a-s¥trais supplementary to the main part. The ten volumes constituting the main part can also be considered to be a single sutra having [the three parts,] introductory, main, and supplementary [parts]. The Muryøgikyø and the "Intro ductory Chapter" of the Saddharmapu√∂ar∆ka-s¥tra are introductory to the main part. The fifteen and a half chapters, that is, from the "Chapter on Expedients" to the end of the first nineteenline verses of the "Chapter on the Variety of Merits, " are the main

part. The rest of the Saddharmapu√∂ar∆ka-s¥tra,which has eleven 93

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and a half chapters, and the Kanfugenbosatsugyøbøkyøare supplementary to the main part. The ten volumes including the Saddharmapu√∂ar∆ka-s¥tra can be divided into two sections, each having [the three parts,] introductory, main, and supplementary. The Muryøgikyøand the "Introductory Chapter" [of the Saddharmapu√∂ar∆ka-s¥tra] are introductory to the main part. The eight chapters from the "Chapter on Expedients" to the "Chapter on the Assurance of Future Buddhahood of the ¸råvakas" are the main part of the first section. The five chapters from the "Chapter on the Teacher of Dharma" to the "Chapter on Peaceful Practices" are supplementary. The Lord Teacher of the first section is the Buddha who attained enlightenment for the first time in his historical life. In this section he expounded the teaching of one thousand suchnesses in one hundred realms. This teaching had never been expounded before. This section excels all the sutras ever expounded, being expounded, and yet to be expounded. This section was taught without taking the capacity of its hearers into consideration. The Right Dharma expounded in this section is the most di‡cult to believe and the most di‡cult to understand. The hearers of this section were given the seed of Buddhahood by the sixteenth son of a king, who later became Mahå bhi jñåjñåbhibh¥ Buddha. Some of them realized the existence of the seed of Buddhahood within themselves by hearing the sutras expounded during the first four [of the five] periods of the Buddha's teaching, such as the Avataµsaka-s¥tra. But they were very few. The Buddha wished to save many. It was not the Buddha's intention to save only the few. Those who thus attained enlightenment were exceptions, just as poison in the body becomes active unexpectedly. Adherents of the two vehicles as well as ordinary people gradually improved their capacity by hearing the sutras expounded during the first four periods of the teaching of the Buddha and realized the existence of the seed of Buddhahood within themselves by hearing the first section of the Saddharmapu√∂ar∆ka-s¥tra. Thus they attained enlightenment.

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chap ters, consisting of the main part of the first section, directly from the Buddha were various. Some of them obtained the seed of Buddhahood when they heard a phrase or a verse of the main part. Others developed their seed of Buddhahood, while yet others brought the seed of Buddhahood to its fruition. Some attained enlightenment when they heard the Kanfugenbosatsugyøbøkyø or the Mahåparinirvå√a-s¥tra. Some of those who lived during the Age of the Right Teachings of the Buddha, the Age of the Counterfeit of the Right Teachings of the Buddha, or early in the Age of Degeneration attained the same enlightenment as that which can be attained by hearing the Saddharmapu√∂ar∆ka-s¥tra when they heard the Hinayana sutras or the Provisional Mahayana sutras. These people were like those who attained enlightenment when they heard the sutras expounded during the first four [of the five] periods of the teaching of the Buddha.

The second section also has [the three parts,] introductory, main, and supplementary. The first half of the "Chapter on the Appearance of Bodhisattvas from Underground" is introductory; the second half of that chapter, the "Chapter on the Duration of the Life of the Tathågata,

" and the first half of the "Chapter on the

Variety of Merits" are the main part; the rest is supplementary. The Lord Teacher of the second section is not ¸åkyamuni, the World-honored One, who attained enlightenment in his historical life. The teaching of the Buddha is as di›erent from that given in the first section as heaven is di›erent from earth. In the world of the Eternal ¸åkyamuni Buddha, eternal life is also given not only to the living beings of the ten realms but also to the world itself. Therefore, we can say that the teaching of one mind-three thousand is expounded between the lines of the main part of the second section.

The Buddha says in the first section that the Hokekyøexcels over all the sutras ever expounded, being expounded, and yet to be expounded. In this statement, the "sutras ever expounded" include the sutras expounded during the first four [of the five] periods of the teaching of the Buddha; the "sutras being expounded" 95

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include the Muryøgikyøand the first fourteen chapters of the Saddharma pu√∂ar∆ka-s¥tra; and the "sutras yet to be expounded" include the Mahå parinirvå√a-s¥tra. But now that the second section has been expounded, we should say that the teachings of the first section are expounded according to the capacity of its hearers. The second section is not included in the "sutras being expounded. "

The second section is the most di‡cult to believe and the most di‡cult to understand. It is the teaching expounded without taking the capacity of hearers into consideration.

[Now we have another and the most important teaching of the Saddharmapu√∂ar∆ka-s¥tra. As I said previously, the main part of the second fourteen chapters consists of the second half of the "Chapter on the Appearance of Bodhisattvas from Underground, "

the "Chapter on the Duration of the Life of the Tathågata, " and

the first half of the "Chapter on the Variety of Merits. " We call

this main part the One Chapter and Two Halves. What is expounded in the One Chapter and Two Halves is called the True Dharma.] The True Dharma has its own three parts, the introductory, main, and supplementary [parts]. [The main part of the True Dharma is the One Chapter and Two Halves.] All the other parts of the Hokekyøand the other sutras, including the Saddharmapu√∂ar∆ka-s¥tra ex pounded by Mahå bhijñå jñånå bhibh¥ Buddha in the "Chapter on the Parable of a Magic City,

" the Avataµsaka-s¥tra,the [Mahå]parinirvå√as¥tra,and many other sutras expounded by the Historical ¸åkyamuni Buddha during the fifty and more years of his life, are introductory to the main part of the True Dharma. The teachings given in this introductory part are Hinayana, wrong teachings, teachings not leading to enlightenment, or teachings not revealing the eternity of the Buddha. Adherents of these teachings are of little virtue and much defilement, ignorant, poor, and lonely. They are like birds and beasts.

The so-called Perfect Mahayana teachings claimed to be included in the sutras expounded before the Saddharmapu√∂ar∆ka-s¥tra, or in the first fourteen chapters of the Saddharmapu√∂ar∆ka-s¥tra, 96

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do not cause people to attain enlightenment. Needless to say, neither do the Hinayana sutras such as the Mahåvairocana-s¥traor the teachings of the seven schools such as the Kegon and Shingon schools. We may be able to say that these schools follow the teachings expounded during the first three periods of the Buddha's teaching but, strictly speaking, we should say that they belong to the Hinayana or the Mahayana-cum-Hinayana at most. These schools claim that their teachings are profound but they do not speak of sowing the seed of Buddhahood in the mind of a person, of causing the seed of Buddhahood to develop, or of bringing the seed to fruition. What they call enlightenment is elimination of mind and body like the nirvana without remainder [taught by Hinayana Buddhists]. The seed of Buddhahood is the most important thing for the attainment of Buddhahood. The teachings of these schools say nothing of the sowing, development, and fruition of the seed of Buddhahood. The child of a princess will be worse than a can∂alaif its father is an animal. I will not deal with this matter anymore for now. The eight chapters constituting the main part of the first fourteen chapters of the Saddharmapu√∂ar∆ka-s¥tra seem to have been expounded mainly to adherents of the two vehicles, and additionally to bodhisattvas and ordinary people. But upon close examination, those chapters were expounded mainly to ordinary people [in the three ages after the Buddha's parinirvå√a,] the Age of the Right Teachings of the Buddha, the Age of the Counterfeit of the Right Teachings of the Buddha, and Age of Degeneration. Furthermore, we see that those teachings were expounded especially to those who live at the beginning of the Age of Degeneration.

Question:What does it say in the Saddharmapu√∂ar∆ka-s¥tra to prove the truthfulness of your statement?

Answer:The Buddha says in the "Chapter on the Teacher of Dharma,

" "Many people hate it [this sutra] with jealousy even in my lifetime. Needless to say, more people will do so after my nirvana.

"

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He also says in the "Chapter on Beholding the Stupa of Treasures": Those Buddhas employ these expedients in order to preserve the Dharma forever…. The Replica-Buddhas, who have assembled here, wish to know who will do all this. You also should read the "Chapter on Encouragement of Keeping the Sutra" and the "Chapter on Peaceful Practices. " As we see

now, even the first fourteen chapters of the Saddharmapu√∂ar∆kas¥tra include many testimonies to my statement. When we read the second fourteen chapters of the Saddharma pu√∂ar∆ka-s¥tra, we find that the Buddha's discourses in these chapters are given particularly to those who live at the beginning of the Age of Degeneration. According to the verbal expression of the second fourteen chapters, we see that the Buddha attained enlightenment in the remotest past and gave the seed of Buddhahood to his hearers at that time; that the seed of Buddhahood was developed by Mahå bhijñå jñånå bhibh¥Buddha and also by ¸åkyamuni Buddha who expounded the sutras during the first four [of the five] periods of his teaching and the first fourteen chapters of the Saddharma pu√∂ar∆ka-s¥tra;and that the seed of Buddhahood finally came to fruition, causing the hearers to reach the stage next to or equivalent to that of the Buddha. But we can see between the lines of the second fourteen chapters that the Buddha speaks directly to those who live at the beginning of the Age of Degeneration through out the three parts of the section, introductory, main, and supplementary. This is very di›erent from the first four teen chapters.

The Perfect Mahayana teaching was revealed in the second fourteen chapters of the Saddharmapu√∂ar∆ka-s¥tra. The Perfect Mahayana teaching was revived at the beginning of the Age of Degen eration. Therefore, the beginning of the Age of Degeneration is concurrent with the time of the Buddha except for two di›erences: 1) the seed of Buddhahood was brought to fruition in the lifetime of the Buddha, while the seed of Buddhahood was sown for the 98

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first time in the minds of the hear ers at the beginning of the Age of Degeneration; and 2) the most important part of the second fourteen chapters was the One Chapter and Two Halves while [the seed of Buddhahood given at the beginning of the Age of Degeneration] is in the form only of the Five Characters, Myøhø Renge Kyø.

Question: What does it say in the sutra to prove the truthfulness of your statement?

Answer:It says in the "Chapter on the Appearance of Bodhisattvas from Underground": Thereupon the bodhisattva mahåsattvas more than eight times the number of the [grains of] sand in the Ganges River, who had come from the other worlds, rose from among the great multitude, joined their hands together toward the Buddha, bowed to him, and said:

"World-honored One! If you permit us to protect, keep, read, recite, and copy this sutra, and make o›erings to it strenuously in this Såha world after your extinction, we will do so, and expound it in this world. "

Thereupon the Buddha said to those bodhisattva mahåsattvas:

"No, good men! I do not want you to protect or keep this sutra....

"

This is very di›erent from the five chapters beginning with the "Chapter on the Teacher of Dharma. " It says in the "Chapter

on Beholding the Stupa of Treasures": Thereupon ¸åkyamuni Buddha…said to the four kinds of devotees with a loud voice:

"Who will expound the Saddharmapu√∂ar∆ka-s¥train this Såha world?"

Hearing this, Bhai≈ajyaråja and other great bodhisattvas, as well as Brahmå, ¸akra, the Sun God, the Moon God, the 99

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four great heavenly kings, and others, resolved to propagate this sutra. This solicitation was compelling enough to move them because it was made by the Lord Teacher himself. Needless to say, their resolution was strengthened even more when Prabh¥taratna Buddha and the Buddhas of the worlds of the ten directions encouraged them. Hearing their enthusiastic entreaty, the bodhisattvas vowed to propagate this sutra, saying,

"We will not spare even our lives.

" They did

so simply to fulfill the request of the Buddha. But the situation changed greatly after a short time. At the beginning of the "Chapter on the Appearance of Bodhisattvas from Underground,

" the Buddha refused the proposal of the bodhisattvas numbering more than eight times the number of [grains of] sand in the Ganges River to propagate this sutra in this world. Why was that? It cannot be understood by ordinary people. T'ien t'ai Chih-che Ta-shih says that it was because 1) [they had their own worlds for their mission,] 2) [they had little connection with this world,] and 3) [their activities in this world would block the activities of the bodhisattvas proper to this world]. Therefore, the Buddha summoned his original disciples from underground because 1) [his original disciples would propagate his teaching,] 2) [they were closely connected with this world,] and 3) [they could reveal the eternity of the Buddha]. The Buddha did not transmit the Five Characters, [which he established as] the core of the "Chapter on the Duration of the Life of the Tathågata, " to the

great bodhisattvas, who were either disciples of the Historical Buddha or those bodhisattvas who had come from other worlds, because they would not be able to propagate the Five Characters at the beginning of the Age of Degeneration when kings would slander the Dharma and people would be evil. Instead, the Buddha summoned from underground the bodhisattvas as numerous as the particles of dust of one thousand worlds and let them give the Five Characters to the people of Jambudv∆pa. He did not give the Five Characters to the disciples of the Historical Buddha because 100

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they did not begin to aspire to enlightenment under the guidance of the Original ¸åkyamuni Buddha, the World-honored One. T'ien-t'ai [Chih-i] Ta-shih says,

"The Buddha says,

'These bodhisattvas are my disciples. They should propagate my teachings. '"

Miao-le says,

"The teachings of a father, which are propagated by his son, will benefit the whole world.

" It says in the Fushøki(Fu

cheng chi),

"The Dharma realized by the Buddha who attained enlightenment in the remotest past should be transmitted to his disciples who attained enlightenment in the remotest past. "

Maitreya Bodhisattva asked a question again, saying: We believe that your words given according to the capacities of all living beings are infallible, and that we understand all that you know. But the beginners in bodhisattvahood after your extinction, if they hear these words of yours, will not receive them by faith but commit the sin of violating the Dharma. World-honored One! Explain all this so that we may be able to remove our doubts and so that good people in the future may have no doubts when they hear these words of yours!

This question was made for good people of the future who will have to understand the teaching of the "Chapter on the Duration of the Life of the Tathagåta.

"

It says in the "Chapter on the Duration of the Life of the Tathågata": Some sons had already lost their right minds while others still had not…. The sons who had not lost their right minds saw that this good medicine had a good color and smell, took it at once, and were cured completely.

This means that all living beings, including bodhisattvas, adherents of the two vehicles, humans, and devas, who received the seed of Buddhahood from ¸åkyamuni Buddha who had attained enlightenment in the remotest past, and who developed their seed of 276c

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Buddhahood by the teachings of Mahåbhijñåjñånåbhibh¥ Buddha and the first four [of the five] periods of the teaching of the Historical ¸åkyamuni Buddha, and also by the teachings expounded in the first fourteen chapters of the Saddharmapu√∂ar∆ka-s¥tra, finally brought their seed of Buddhahood to fruition when they heard the second fourteen chapters of the sutra. It goes on to say in the same sutra:

But the sons who had already lost their right minds did not consent to take the medicine given to them, even though they rejoiced at seeing their father come home and asked him to cure them, because they were so perverted that they did not believe that this medicine having a good color and smell had a good taste…. Now I will have them take it with an expedient.…

"I am leaving this good medicine here.

Take it! Do not be afraid that you will not be cured!" Having thus advised them, he went to a remote country again. Then he sent home a messenger to tell them.…

It says in the "Chapter on the Variety of Merits, " "In the

evil world in the age of the decline of my teachings.… "

Question:What does it mean to say,

"He sent home a messenger

to tell them"?

Answer:"A messenger" means the four reliable bodhisattvas. There are four kinds of four reliable bodhisattvas: 1) the four reliable bodhisattvas of the Hinayana sutras, most of whom appeared during the first five hundred years of the Age of the Right Teachings of the Buddha; 2) the four reliable bodhisattvas of the Provisional Mahayana sutras, most of whom appeared in the second five hundred years of the Age of the Right Teachings of the Buddha; 3) the four reliable bodhisattvas of the first fourteen chapters of the Saddharmapu√∂ar∆ka-s¥tra,most of whom appeared during the thousand-year Age of the Counterfeit of the Right Teachings of the Buddha, while some appeared at the beginning of the Age of Degeneration; and 4) the four reliable bodhisattvas of the second fourteen 102

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chapters of the Saddharmapu√∂ar∆ka-s¥tra. The last kind of the four reliable bodhisattvas are the bodhisattvas as numerous as the particles of dust of one thousand worlds who sprang up from underground. They will certainly reappear at the beginning of the Age of Degeneration.

"He sent home a messenger to tell them" means that the Buddha sent the bodhisattvas who had sprung up from underground. "This good medicine" means the Namu Myøhø Renge Kyø; that is, the core of the "Chapter on the Duration of the Life of the Tathågata.

" The Namu Myøhø Renge Kyøis 1) the name of the combination of the Dharma and its simile, 2) the name of the reality of all things, 3) the name of the teaching of the One Vehicle, 4) the name of faith in the Original Buddha, and 5) the name of the supremacy of the teaching. The Buddha did not give this good medicine even to the great disciples of the Historical Buddha. Needless to say, neither did he give it to the bodhisattvas who had come from other worlds.

It says in the "Chapter on the Supernatural Powers of the Tathågatas":

Thereupon the bodhisattva mahåsattvas as numerous as the particles of dust of one thousand worlds who had sprung up from underground joined their hands together toward the Buddha with all their hearts, looked up at his honorable face, and said to him:

"World-honored One! After your extinction, we will expound this sutra in the worlds of the Replica-Buddhas and also in the place from which you will pass away.… "

T'ien-t'ai says,

"Only those who had sprung up from underground vowed to propagate this sutra. " Tao-hsien says:

This sutra was transmitted only to the bodhisattvas who had sprung up from underground. Why was that? It was because those bodhisattvas were the disciples of the Buddha who had attained enlightenment in the remotest past. The 103

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Dharma attained by the oldest Buddha was transmitted to the oldest disciples of the Buddha.

MañjuΩr∆ Bodhisattva was a disciple of Ak≈obhya Buddha of the Golden World in the east. AvalokiteΩvara was a disciple of Amitåyus Buddha in the west. Bhai≈ajyaråja Bodhisattva was a disciple of Candra s¥rya vimala pra bhåsår∆ Buddha. Samantabhadra Bodhi sattva was a disciple of Ratna tejo bhyudgata råja Buddha. They came to the congregation of the Saddharmapu√∂ar∆ka-s¥tra to help ¸åkyamuni, the World-honored One. They were the hearers of the sutras expounded before the Saddharmapu√∂ar∆ka-s¥tra or of the first fourteen chapters of the Saddharmapu√∂ar∆ka-s¥tra. They were not the keepers of the True Dharma. They were not competent to propagate the True Dharma in the Age of Degeneration. It says [in the Saddharmapu√∂ar∆ka-s¥tra]:

Thereupon the World-honored One displayed his great supernatural powers in the presence of the multitude…. He stretched out his broad and long tongue upward until the tip of it reached the world of Brahmå. The Buddhas who were sitting on the lion seats under the jeweled trees also stretched out their broad and long tongues….

There is no mention of the scene in which ¸åkyamuni and the other Buddhas sit side by side, and in which the tips of their tongues reach the Heaven of Brahmå, in any other sutra, exoteric or esoteric, Mahayana or Hinayana. It says in the Sukhåvat∆ vy¥ha-s¥tra(Sutra on Amitåyus) that the Buddhas [of the worlds of the six directions] stretched out their broad and long tongues to the skies over three thousand worlds, but they did not do so for the purpose of proving the truthfulness of the sutra. It also says in the Mahå prajñå påramitå-s¥trathat ¸åkyamuni Buddha stretched out his broad and long tongue to the skies over three thousand worlds and emitted rays of light before he expounded the Mahå prajñå påramitå-s¥tra, but these wonders were not the testimony of the truthfulness of the sutra because these sutras were Perfect Mahayana mixed with 104

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Provisional Mahayana, and because they did not reveal the originality of ¸åkyamuni Buddha. ¸åkyamuni Buddha displayed his ten supernatural powers, and transmitted the Five Characters, Myøhø Renge Kyø,to the bodhisattvas who had sprung up from underground. It says in the sutra: Thereupon the Buddha said to the great bodhisattvas headed by Superior Practice:

"The supernatural powers of the Buddhas are as innumerable, limitless, and inconceivable as previously stated. But I shall not be able to tell all the merits of this sutra to those to whom this sutra is to be transmitted even if I continue telling them by my supernatural powers for many hundreds of thousands of billions of asaµkhyas of kalpas. To sum up, all the teachings of the Tathågata, all the unhindered, supernatural powers of the Tathågata, the entire treasury of the hidden core of the Tathågata, and all the profound achievements of the Tathågata are revealed and expounded explicitly in this sutra.

"

T'ien-t'ai says:

The "Chapter on the Supernatural Powers of the Tathågatas" consists of three parts: 1)…, 2)…, 3) the summary for transmission. "Thereupon the Buddha said to the great bodhisattvas headed by Superior Practice… " is part three.

Dengyø says:

The Buddha also says in the "Chapter on the Supernatural Powers of the Tathågata,

" "To sum up, all the teachings of

the Tathågata…are revealed and expounded explicitly in this sutra.

" Here we can say the following definitely. This statement means that all the teachings of the Original Buddha, all the unhindered and supernatural powers of the Original Buddha, the entire treasury of the hidden core of the Original Buddha, and all the profound achievements of 105

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the Original Buddha are revealed and expounded explicitly in this sutra.

The Buddha gave the Five Characters, Myøhø Renge Kyø,to the four great bodhisattvas ViΩi≈†acåritra, Anantacåritra, ViΩuddha cåritra, and Suprati≈†hitacåritra by performing ten wonders. It seems that the first five wonders, [1) stretching out his tongue, 2) emitting rays of light, 3) coughing, 4) snapping, and 5) causing the ground to quake in six ways,] were performed to save people in his lifetime, and that the second five wonders, [1) beholding the great multitude, 2) proclaiming loudly, 3) causing people to worship the Buddha, 4) strewing o›erings from afar, and 5) all the worlds turning into a single Buddha land,] were performed for the purpose of leading people after his nirvana. But when we read the sutra carefully, we find that all these ten wonders were performed for the sake of those would live after his nirvana because the Buddha says in the sutra: The Buddhas joyfully display their immeasurable super natural powers because the bodhisattvas from underground vow to keep this sutra after my nirvana.

It says in the "Chapter on Transmission":

Thereupon ¸åkyamuni Buddha rose from the seat of the Dharma and by his great supernatural powers put his right hand on the heads of the innumerable bodhisattva mahå sattvas and said, "Now I will transmit the Dharma to you…

"

.

Here the Buddha transmitted this sutra to the great multitude, including the bodhisattvas who had sprung up from underground, the bodhisattvas who were the disciples of the Historical Buddha, the bodhisattvas who had come from other worlds, Brahmå, ¸akra, the four great heavenly kings, and others. It says in the sutra: Thereupon ¸åkyamuni Buddha, wishing to send back Many Treasures Buddha and the Replica-Buddhas who had come from the worlds of the ten directions to their home worlds, 106

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said,

it was!"

"May the stupa of Many Treasures Buddha be where After the Buddha expounded the "Chapter on Transmission, "

the bodhisattvas from underground retired. In the "Chapter on the Previous Life of Medicine King Bodhisattva" and in the remaining chapters [of the Saddharmapu√∂ar∆ka-s¥tra], and also in [the Kan fugen bosatsugyøbøkyøand] the Mahåparinirvå√a-s¥tra,the Buddha transmitted this sutra again to the disciples of the Historical ¸åkyamuni Buddha and to the bodhisattvas who had come from other worlds for the purpose of o›ering [another] chance to hear this sutra to those who had happened to miss the previous opportunity.

Question:Did the bodhisattvas as numerous as the particles of dust of one thousand worlds who had sprung up from underground appear in Jambudv∆pa during the two thousand years from the beginning of the Age of the Right Teachings of the Buddha to the end of the Age of the Counterfeit of the Right Teachings of the Buddha?

Answer:No, they did not.

Question: (With astonishment) The main purpose of the Buddha's expounding the Saddharmapu√∂ar∆ka-s¥tra,especially of the second fourteen chapters, was to save those who would live after his nirvana. Therefore, the Buddha transmitted this sutra first to the bodhisattvas as numerous as the particles of dust of one thousand worlds who had sprung up from underground. Why did they not appear and propagate this sutra during the Age of the Right Teachings of the Buddha or during the Age of the Counterfeit of the Right Teachings of the Buddha? Answer:I do not want to comment on it.

Question:Why not?

Answer:I cannot explain it.

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Question:Why not?

Answer:If I do, all the people of the world will have to commit the sin of slandering the Dharma just as the people in the Age of Degeneration did after the nirvana of Powerful Voice King Buddha. Some of my disciples also will slander me if I say anything about the reason they did not. Therefore, I must keep silent. Question:If you keep silent you will be accused of stinginess. Answer: What shall I do? I will try to say something about it. In the "Chapter on the Teacher of Dharma,

" the Buddha says,

"Needless to say, more people will do so after my nirvana. " He says

in the "Chapter on the Duration of the Life of the Tathågata, " "I

am leaving this good medicine here.

" He says in the "Chapter on

the Variety of Merits,

" "[Anyone who keeps this sutra] in the evil world in the age of the decline of my teachings. " He says in the

"Chapter on the Previous Life of Medicine King Bodhisattva, " "Propagate this chapter throughout Jam budv∆pa in the latter five hundred years….

" He says in the Mahå parinirvå√a-s¥tra,

"Suppose a couple

have seven children. The parents love their children impartially but they love a sick child more deeply than the others. "

Judging from the words of the Buddha in these sutras, I can say that the Buddha appeared in this world not for the people [who joined the congregation of the Saddharmapu√∂ar∆ka-s¥tra which he expounded] on Mount G®dhrak¥†a during the last eight years of his teaching. The Buddha appeared in this world for the people who would live in [the three ages,] the Age of the Right Teachings of the Buddha, the Age of the Counterfeit of the Right Teachings of the Buddha, and the Age of Degeneration. Furthermore, I can say that the Buddha appeared in this world not for the people who lived during two thousand years from the beginning of the Age of the Right Teachings of the Buddha to the end of the Age of the Counterfeit of the Right Teachings of the Buddha but for people like me, who live at the beginning of the Age of Degeneration. "A sick child"

means the people who slander the Saddharma pu√∂ar∆ka-s¥tra after 108

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the the Buddha's parinirvå√a.

"I am leaving this good medicine

here" means that the Buddha left this teaching to those who did not believe "that this medicine having a good color and smell had a good taste.

"

The bodhisattvas as numerous as the particles of dust of one thousand worlds who had sprung up from underground retired and did not reappear during the Age of the Right Teachings of the Buddha and the Age of the Counterfeit of the Right Teachings of the Buddha. The Hinayana teachings and the Provisional Mahayana teachings were to be propagated during the thousand-year Age of the Right Teachings of the Buddha because no one was capable of understanding the Perfect Mahayana teachings. The four kinds of reliable bodhisattvas propagated the Hinayana [and the Provisional Mahayana] during that time. Those who were given the seed of Buddhahood during the lifetime of the Buddha were able to develop their seeds of Buddhahood to fruition through the teachings of the Hinayana or the Provisional Mahayana. Those four kinds of reliable bodhisattvas did not propagate the true teaching [of the Saddharmapu√∂ar∆ka-s¥tra] because many of those who were already given the seed of Buddhahood would be perplexed if they had heard a teaching new to them and would become apt to slander the Dharma, delaying their attainment of Buddhahood. The Buddha expounded the Hinayana and the Provisional Mahayana during the first four [of the five] periods of his teaching. The hearers in the first thousand-year age after the Buddha's parinirvå√awere like the hearers in the first four periods of the teaching of the Buddha.

In the middle of the thousand-year Age of the Counterfeit of the Right Teachings of the Buddha, AvalokiteΩvara appeared as Nan-yüeh Ta-shih (Nangaku Daishi); and Bhai≈ajyaråja as T'ient'ai [Chih-i] Ta-shih. They put more emphasis on the first fourteen chapters than on the second fourteen chapters of the Saddharma pu√∂ar∆ka-s¥tra and expounded the teaching of one thousand suchnesses in one hundred realms and the teaching of one mind-three thousand, but they dealt only with contemplating the Dharma, 109

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not with practicing the Dharma. To practice the Dharma means to chant the Five Characters, [Namu] Myøhø Renge Kyø,before the Most Venerable One revealed in the second fourteen chapters of the Saddharma pu√∂ar∆ka-s¥tra.Nan-yüeh and T'ien-t'ai did not deal with this practice because, although some of their hearers were competent enough to understand the Perfect Mahayana teachings, the time was not yet ripe for this practice. Now we are at the beginning of the Age of Degeneration. We see that the Hinayana Buddhists are beating the Mahayana Buddhists, that the Provisional Mahayana Buddhists are conquering the True Mahayana Buddhists, that some call the east west, and some mistake heaven for earth. Therefore the four kinds of reliable bodhisattvas of the first fourteen chapters of the Saddharma pu√∂ar∆ka-s¥tra disappeared and the gods have left this country unprotected. Now the bodhisattvas who are disciples of the Original Buddha should appear from underground and give the good medicine, that is, the Five Characters, Myøhø Renge Kyø, to the ignorant people who have not yet been given the seed of Buddhahood. [Those who slander the Dharma will be sent to the evil realms but will benefit from the very sin of slandering the Dharma, just as one who falls to the ground can raise himself up from the same ground.] T'ien-t'ai says,

"One who slanders the

Dharma will be sent to the evil realms, but will be benefit from the same act of slandering the Dharma.

"

My disciples! Think this over. The bodhisattvas as numerous as the particles of dust of one thousand worlds who had sprung up from underground aspired to enlightenment for the first time under the guidance of the Lord Teacher ¸åkyamuni, the World-honored One. They did not appear in this world when ¸åkyamuni Buddha attained enlightenment in his historical life or when he entered parinirvå√aat the ¸åla Grove. They should be accused of unfiliality. They did not come to this world when the Buddha expounded the first fourteen chapters of the Saddharma pu√ ∂a r∆ka-s¥tra either. They were absent from the last six chapters of the sutra. They were present only in the eight chapters (from Chap ters XV to XXII). 110

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They were exceptionally great bodhisattvas. Such great bodhisattvas received the Five Characters and vowed to propagate this sutra in the Age of Degeneration. They vowed this in the presence of ¸åkyamuni, Prabh¥ta ratna, and the Buddhas of the worlds of the ten directions. How can it be that they will not reappear at the beginning of the Age of Degeneration?

Know this! When the four great bodhisattvas vigorously propagate the Dharma, they will appear as wise kings and criticize unwise kings; when they are passive they will appear as priests and keep the Right Dharma.

Question:What did the Buddha say about this? Answer:The Buddha says,

"Propagate this chapter throughout

Jambudv∆pa in the latter five hundred years after my extinction. "

T'ien-t'ai [Chih-i] Ta-shih says,

"The Wonderful Way will benefit

people who will live as late as during the last five hundred years. "

Miao-le comments on this, saying,

"We cannot say that there will

be no benefit at the beginning of the Age of Degeneration. " Dengyø

Daishi says:

The Age of the Right Teachings of the Buddha is already past. The Age of the Counterfeit of the Right Teachings of the Buddha is now ending. The Age of Degeneration is near at hand.

"The Age of Degeneration is near at hand" means that the time of Dengyø Daishi was not yet the right time to propagate the Wonderful Way. Dengyø Daishi of Japan predicted the condition of the beginning of the Age of Degeneration, saying: After the end of the Age of the Counterfeit of the Right Teachings of the Buddha, the Age of Degeneration will begin in a country east of T'ang and west of Chieh. The people of this country will be of the five defilements. They will be in conflict with each other. The Buddha says in the Saddharma pu√∂ar∆ka-s¥tra, "Many people hate [this sutra] with jealousy even in my lifetime. Needless to say, more people will 111

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do so after my nirvana.

" What he says is true.

"They will be in conflict with each other" predicts the two calamities: civil wars and [foreign] invasions from the western sea. In this Age of Degeneration, the bodhisattvas as numerous as the particles of dust of one thousand worlds will spring up again from underground to this country and accompany the Most Venerable One who revealed himself in the second fourteen chapters of the Saddharma pu√∂ar∆ka-s¥tra. The Most Venerable One in Jambudv∆pa will be established in this country. This Most Venerable One has never been established in India or China. Jøg¥ Taishi had Shitennøji built but enshrined there Amitåbha Buddha, the Buddha of a world outside the Såha world, because the time was not yet ripe [for enshrining the Buddha of the Saddharma pu√∂ar∆ka-s¥tra]. Emperor Shømu had Tødaiji built and enshrined the Lord Teacher of the Avataµsaka-s¥tra there. The true teaching of the Saddharmapu√∂ar∆ka-s¥tra had not yet been revealed by him. Dengyø Daishi propagated the true teaching of the Saddharmapu√∂ar∆ka-s¥tra but did so imperfectly. He had Kompon-ch¥dø built on Mount Hiei but enshrined Bhai≈ajya guru Tathågata of the eastern world there, not [¸åkyamuni Buddha accompanied by] the four bodhisattvas who were the leading disciples of the Original ¸åkyamuni Buddha, because he knew it should be [in the Age of Degeneration] that ¸åkyamuni Buddha, accompanied by the bodhisattvas as numerous as the particles of dust of one thousand worlds who had sprung up from underground [as described in the Saddharmapu√∂ar∆ka-s¥tra], be enshrined as the Most Venerable One.

These bodhisattvas who received the order from the Buddha are now staying underground. They did not appear in this world in the Age of the Right Teachings of the Buddha or in the Age of the Counterfeit of the Right Teachings of the Buddha. If they do not appear in the Age of Degeneration, they will be great liars. Their vow to ¸åkyamuni, Prabh¥taratna, and the Buddhas of the worlds of the ten directions will be broken.

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Now we have had great earthquakes, appearances of comets, and other calamities in recent years. These calamities were not seen in the Age of the Right Teachings of the Buddha or in the Age of the Counterfeit of the Right Teachings of the Buddha. These calamities were not caused by garu∂as, asuras, or dragons. They must be an omen that the four great bodhisattvas will appear [in this country]. T'ien-t'ai says,

"When a rainfall is heavy, we know that the dragon [that causes the rainfall] is large. When we see beautiful lotus flowers, we know that the pond is deep.

" Miao-le says,

"A wise man knows

why an incident happens. A snake knows snakes. "

When the sun shines brightly, everything is visible on the earth. One who knows the Hokekyøwill be able to realize what caused the recent calamities. Out of his compassion toward the ignorant people who live in the Age of Degeneration, and who do not know the gem of the teaching of one mind-three thousand, the Buddha puts this gem into the bag of the Five Characters and hangs this bag around their necks. The four great bodhisattvas will protect them just as T'ai-kung and Chou-kung guarded King Ch'eng-wang or the Four Elders served Emperor Hui-ti (Keitei). Written on the twenty-fifth day of the fourth month of the tenth year of Bun-ei by Nichiren.

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