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Record
of the Orally Transmitted
Teachings of Nichiren Daishonin
- Ongi Kuden -
Chapter 28: The Encouragement of
Bodhisattva Universally Worthy [Fugen Bosatsu Kambotsu]
The sutra states, "World-Honored One, I now therefore employ my
transcendental powers to guard and protect this sutra. And after the Thus Come
One had entered extinction, I will cause it to be widely propagated throughout
Jambudvipa and will see that it never comes to an end." It is due to the awesome supernatural powers of Bodhisattva Fugen that
people throughout the world will be able to practice the Lotus Sutra. It is
because of the protection of Bodhisattva Fugen that kosen-rufu
will be achieved. (Gosho Zenshu p.
7 The sutra states, "Before long this person will proceed to the
place of practice, conquer the devil hosts, and attain anuttara-samyak-sambodhi.
He will turn the wheel of the Dharma, beat the Dharma drum, and sound the Dharma
conch, and rain down the Dharma rain. He is worthy to sit in the lion seat of
the Dharma, amid the great assembly of heavenly and human beings." 'This person' refers to the votary of the Lotus Sutra. The place where
he upholds and practices the teachings is the seat of Buddhahood. There is no
need to leave this place and go elsewhere. The 'lion seat of the Dharma'
is the place where people of the ten worlds reside. All of the mountains,
valleys and fields where Nichiren and his disciples live and chant Daimoku
are the Land of Eternally Tranquil Light, they need not leave their
present place and go elsewhere. This is what is meant by [the phrase] 'the
lion seat of the Dharma.' (Gosho
Zenshu p. 7 The sutra states, "Therefore, Universal Worthy, if you see a
person who accepts and upholds this sutra, you should rise and greet him from
afar, showing him the same respect you would a Buddha." There is the ultimate inheritance [contained in the sutra]. Shakyamuni
expounded an essential theme of the Lotus Sutra, which he preached for eight
years, in the phrase of the eight characters and transferred it to the people of
Latter Day of the Law. The eight characters mean [see the above]. The
[above phrase] means, without fail, you should show the votary of the Lotus
Sutra the same respect as you would a Buddha. (Gosho Zenshu p. 7 The sutra states, "Before long this person will proceed to the
place of practice." Question: The Lotus Sutra starts, at the beginning of the Jo Chapter, with
the word 'this,' ["This is what I heard" Answer: The two essential teachings of this sutra are the true aspect [of all
phenomena as set forth in the Hoben chapter] and
[Buddha's original enlightenment in] the remotest past [set forth in the Juryo chapter]. The
initial word 'this' indicates the true aspect, and the concluding word 'departed'
represents the remotest past. The reason is that the true aspect corresponds to
principle [ri] and the [Buddha's original enlightenment in] the remotest
past, to actuality [ji]. 'Principle has the meaning of emptiness [ku],
and emptiness has the meaning of 'this.' In this way, 'this'
corresponds to principle and to emptiness.
The Hokke Mongu states 'This' means 'not differing' and
has precisely the meaning of emptiness. The remotest past corresponds to
actuality. The reason is that the Juryo Chapter of
the original teaching has, as its primary meaning, the principle of three
thousand realms present in a single instant [ichinen sanzen]. 'Departed'
corresponds to the past. 'Withdrew' has the meaning of 'opening.'
'This' has the meaning of 'integrating.' 'Opening'
represents the mind that discriminates. 'Integrating' represents the mind
that is without discrimination. When 'opening' and 'integration'
are applied to the beings and the Buddha, then 'integration' represents
the Buddha realm, and 'opening,' the realm of the beings. The word 'this'
at the beginning of the Jo chapter
represents the oneness of the Buddha and living beings. The theoretical teaching
corresponds with the realm of non-duality, because it sets forth [the principle
of] of the eternal and unchanging truth.
'This' of 'This is what I heard' is the principle of the
unchanging truth. Of the three truths of emptiness [ku], provisional
existence [ke] and the Middle Way [chudo], 'like'
indicates emptiness, 'this' indicates the Middle Way, and 'I
heard' corresponds to provisional existence. The theoretical teaching
stresses [the truth of] Emptiness [ku] and therefore sets forth duality
on the basis of non-duality. Thus, to express the aspect of duality, all the
beings who hear [this sutra] equally are arranged in separate categories. 'Departed,'
the last word of the essential [hommon] teaching, corresponds to wisdom
that functions in accords with changing conditions and to the realm of duality.
Hence the use of the word 'departed.' 'Departed' of 'they bowed
in obeisance and departed' corresponds to the 'this' [nyo] of
true wisdom [shinnyo] that accords with conditions. The essential
teaching expounds duality on the basis of non-duality. Two and yet not two [nini
funi], constantly identified and 'constantly differing, from past to
present, spontaneous and unchanging' - one should ponder this commentary.
This word 'departed' is also related to the five thousand who rise and
depart from the assembly [in the Hoben-bon]. The reason
is that, according to a transmission handed down, that these five thousand
persons represent the five levels of defilement. These five levels of defilement
bow to the Buddha who is one's own mind and depart. (Gosho Zenshu p. 7 The two characters 'this' [nyo] and 'departed' [ko]
are the two ways of birth and death. Nyo signifies that the Law is
condensed into a single life and ko signifies the opening or merging of
that life back into the universe. Ko means 'to open' and nyo
means 'to combine.' Dengyo states, 'Departed' indicates the thus
coming that is without coming and the 'perfect departing that is without
departing.' The word 'this' [also] has the meaning of 'all dharmas
are the mind' and the word 'departed' has the meaning of 'the mind
is all dharmas.' 'All dharmas are the mind' corresponds to the
eternal and unchanging true nature of phenomena expounded in the theoretical
teaching of the Lotus Sutra. 'The mind is all dharmas' corresponds with
the unchanging true nature expounded in the essential teaching of the sutra.
Thus, the world of Buddhahood being contained within the one mind has the
meaning of 'this,' and [the mind] opening to become the world of
Buddhahood has the meaning of 'departed.' This has the same meaning as
the oral transmission concerning the three truths and the threefold
contemplation. (Gosho Zenshu p. 7 In another sense, 'this' indicates 'true,' and 'departed'
indicates 'aspect.' 'True' indicates the Ninth Consciousness, and
aspect the mental functions. Again, 'the dharmas' correspond to 'departed'
and the 'true aspect,' to 'this.' The entirety of this sutra from
beginning to end is contained in the phrase [in the Hoben chapter], 'the
true entity of all phenomena [Shoho Jisso].' The commentary states, 'What
is the essence of this sutra? It is the true entity of all phenomena.' (Gosho Zenshu p. 7 Now proceeding a step further, in terms of Nichiren's practice, 'this'
[nyo] indicates the 'practice that accords' [nyo] with
teaching [the sutra] [nyosetsu shugyo]. When Shakyamuni pronounced
the essential transmission of the five characters, [the events of this
transmission] began with the Ken Hoto chapter of
the sutra. His voice penetrating beneath the earth, he ensured that there would
be someone [to propagate the sutra] in both near and distant times, declaring
his entrustment [of the sutra] both to his original disciples and to those whom
he had taught in his provisional capacity. Thus, the Ken Hoto Chapter
serves as a hidden introduction to the essential teaching. With the two Buddhas,
Shakyamuni and Taho, sitting side by side and the emanating
Buddhas assembled, Shakyamuni expounded and revealed the excellent good
medicine which is the Lotus Sutra. Manifesting ten types of supernatural powers,
he summed it up in four phrases and entrusted it to Bodhisattva Jogyo.
That which was transferred was the title of the Mystic Law. One should
ponder the fact that the essential transfer occurred inside the Treasure
Tower and the general transfer occurred outside of the tower. In this way,
[the substance of the transfer] was revealed in the Yujutsu and Juryo
chapters and [the transfer] concluded in the Jinriki and Zokurui
Chapters. (Gosho Zenshu p. 7 Regarding the five characters of Myoho Renge Kyo in the Latter Day
of the Law, the sutra states, therefore, "a person of wisdom,
hearing how keen are the benefits to be gained, after I have passed into
extinction should accept and uphold this sutra. Such a person assuredly and
without doubt will attain the Buddha way." This passage is perfectly clear and expresses the Buddha's transfer of merit.
The mind-ground of one who accepts and holds this sutra is 'this' [nyo]
in that it accords [nyo] with the teachings of the sutra. In the 'this'
of this mind-ground, because one accepts and holds the five characters of Myoho
Renge Kyo and chants the Daimoku, one immediately departs from all
ignorance and defilement and manifests the ultimate fruit of wondrous
enlightenment. Thus, the word 'departed' is used to conclude the sutra,
and is accordingly preceded with the words "accepting and upholding
the Buddha's words."
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