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Record
of the Orally Transmitted
Teachings of Nichiren Daishonin
- Ongi Kuden -
Chapter 6: Prediction [Juki]
The word 'prediction' [prophecy] refers to Nam Myoho Renge Kyo. (Gosho Zenshu p. 730) It is the bestowal of the prophecy of the Law and therefore it is a bestowal of prophecy upon the Dharma realm. (Gosho Zenshu p. 731)
The sutra states, "This disciple of mine, Masha-Kashyapa in future existences will be able to enter the presence of the three thousand billion Buddhas, World Honored Ones, to offer alms, pay reverence, honor and praise them, widely proclaiming the innumerable greater doctrines of the Buddhas. And in his final incarnation he will be able to become a Buddha named Light Bright Thus Come One." (LS p 107, 3LS p. 135)
Now Nichiren and his disciples illuminate the murk and slander of the Law with the light brightness of Nam Myoho Renge Kyo. This is in fact a virtue of Kashayapa the "Light Bright Thus Come One." (Gosho Zenshu p. 731)
The sutra states, "At that time the World Honored One, understanding the thoughts in the minds of his major disciples [Maudgalyayana, Subhuti and Mahakatyayana], made this announcement to the monks: 'Subhuti here in future existences... will attain Buddhahood." (LS p. 110, 3LS p. 137)
Ultimately, Shakyamuni's four great disciples of average capacity represent the four phases of our lives. Kashayapa represents birth, Katyana, old age; Maudgalyayana, illness; and Subhuti, death.
The sutra states, "The four evil paths of existence, hell and the realms of hungry spirits, beasts and asuras, will not exist there." (LS p.113, 3LS p.141)
The prophecy of falling into hell is made [for one who follows an evil teacher], and a prophecy of evil karma is conferred upon one who makes that evil cause." (Gosho Zenshu p. 730)
The sutra, "This disciple of mine, the great Maudgalayana here, when he has cast aside his present body, will see eight thousand two hundred ten million Buddhas, World Honored Ones." (LS p 115, 3LS p.143)
The chanting of Nam Myoho Renge Kyo corresponds to 'casting aside his body'. And when we interpret this passage, takes on the meaning of offering the five elements of one's own body to the universe, not casting off one's own body. Giving up one's own present body to become a Buddha is an interpretation of the sutra from the theoretical teachings. The sutra refers to the discarding of the theoretical teaching as 'casting aside this body.'" (Gosho Zenshu p. 731)
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