Kempon Hokke

Opening of the Eyes: Buddhahood for Men of Two Vehicles Chapter III

Opening of the Eyes: Buddhahood for Men of Two Vehicles Chapter III with Commentary

PART TWO
MAIN DISCOURSE
Chapter III

Obtaining Buddhahood by Men of the Two Vehicles

"Now in my humble opinion, there are many differences between those scriptures preached by the Buddha during the first some forty years and the Lotus sutra, which was preached during the last eight years. However, what scholars consider to be most important, with which I certainly agree, are the concepts of nijo-sabutsu (obtaining Buddhahood by two categories of Hinayana sages called Two Vehicles: sravaka and pratyekabuddha) and kuon-jitsujo (the eternal life of the Buddha).First as for nijo-sabutsu, it is revealed in the Lotus sutra that Sariputra is the future Keko Buddha while Kasyapa will be Komyo Buddha in the future; Subhuti, Myoso Buddha; Katyayana, Embunadai-Konko Buddha; Maudgalyayana, Tamara-bassendan-ko Buddha; Purna, Homyo Buddha; Ananda, Senkaie-jizai-tsuo Buddha; Rahula, To-shippo-ke Buddha; two groups of arhats, 500 and 700 in number respectively, Fumyo Buddhahs; 2000 of those who have obtained arhatship and those who have not, Hoso Buddhas; and female disciples of Maha-Pajapati and Yasodhara will be Issai-shujo-kiken Buddha and Gusoku-semman-Koso Buddha respectively in the future.

These people of the Two Vehicles appear to be respected as future Buddhas in the Lotus Sutra, but are often disappointing in scriptures preached before it, where it is considered that they are unable to ever obtain Buddhahood. The Buddha is a man of true words, and that is the reason why He is called a sage or great man. Wise men sages, or hermits of Confucianism and Brahmanism must have been so named because they were men of true words. The Buddha is called a great man because He is superior to all these people. This great man, the Buddha declared in the Expedients Chapter of the Lotus Sutra that He had come to this world for the sole purpose of carrying out one one important task of preaching the Lotus sutra. He also declared in the Muryo-gi-kyo (Sutra of Infinite Meaning): "The true teaching has not been revealed for some forty years since His enlightenment; it will be revealed at long last; He will reveal it by casting aside all expedient means."

These words of the Buddha were attested to be true by Taho Buddha in the Appearance of a Stupa Chapter of the Lotus Sutra, and various Buddhas in manifestation (funjin) also stuchk out their tongues confirming the truth of these words in the Superhuman Power Chapter of the Lotus Sutra. Under the circumstances who could cast doubt on the words in the Lotus Sutra assuring that such Hinayana sages (Two Vehicles) as Sariputra and Kasyapa would be the future Keko Buddha and Komyo Buddha?

It is also true, however, that the scriptures preached prior to the Lotus Sutra are also the true words of the Buddha. Among those scriptures, (1) the Flower Garland Sutra states:

There are just two places where the Great-Medicine-
King tree, representing the wisdom of the Buddha,
is unable to correct: a large chasm where hinaya
sages of Two Vehicles (nijo) have falleninto
believing to have attained arhatship, and a great
body ofpoisonous water, contaminated with greed
and attachment, where those who do not listen to
Buddhism (issendai: icchantika) are drowned.

It means that in the Himalaya Mountains there is a huge tree named the "Limitless Root" or "Great-Medicine-King Tree;" it is the supreme king of all trees in the entire world, measuring 168,000 yojana in height; all trees and grasses in the whole world have roots in it, bearing flowers and fruits in accordance with the condition of the branches, leaves, flowers, and fruits of this giant tree. In this sutra the giant tree stands for the Buddha-nature while all the trees and grasses represent all the people. However, this giant tree cannot correct in a burning pit and in poisonous water. The state of mind of the people referred to in the Two Vehicles is likened to a burning pit, and the hearts of issendai (those who do not listen to Buddhism) are likened to this poisonous body of water. It means that these two kinds of people will never become Buddhas.

(2) The Dai-jikkyo (Sutra of Great Assembly) expresses:

Two categories of people, sravaka and pratyekkabuddha,
will never be able to repay what they owe to their parents
even if they appreciate them. they are like a man who has
fallen into a chasm, unable to help himself and others.
Having fallen into a pit of liberation from delusions and
evil passions, they are unable to help others as well as
themselves."

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Commentary:

This means that, according to these two sutras, the Flower Garland and the Sutra of the Great Assembly, the people of the Two Vehicles can never generate the empathy or compassion to save others. These people not being able to experience the sufferings of life and death, they can't relate to the sufferings of others. The Lotus Sutra teaches the mutual possession of the ten worlds, so even people of the Two Vehicles can awaken the mind of compassion, help others and truly help themselves, by obtaining Buddhahood.

Opening of the Eyes: Buddhahood for Men of Two Vehicles Chapter III cont.

PART TWO
MAIN DISCOURSE
Chapter III cont....

When Sakyamuni obtained the Buddahood under the bodhi tree and began preaching the Flower Garland Sutra, various Buddhas came from all over the universe to comfort Him. In addition, they sent great bodhisaatvas over to hear Him preach. At the time of preaching the Hannya (Wisdom) Sutra, the long tongue od Sakyamuni Buddha covered His entire domain consisting of one billion worlds, attesting to the truth, while 1000 Buddhas appeared from all directions. When the Konkomyo Sutra was preached. four Buddhas appeared in four directions. At the time of the Amitabha Sutra, Buddhas appeared in six directions, each covering its one-billion-world domain with its tongue to testify its truth. In case of the Dai-jikkyo various Buddhas and bodhisattvas gathered together in a courtyard called Dai-hobo.

Considering these testimonies of Buddhas and bodhisattvas in various sutras with that in the Lotus Sutra, they are like yellow rocks against gold nuggets, white clouds against white mountains, white pieces of ice against mirrors of silver, and black color against blue color. Even such a clear difference may not be distinguished by those poor-eyesighted, crooked-eyed, one-eyed, or evil-eyed.

As the Flower Garland Sutra was preached first, it had no preceding sutras to compare with; the words of the Buddha could not be contradictory. How could there be any serious doubt about the sutra? As for such sutras as the Dai-jikkyo, Hannya-kyo, Konkomyo-kyo, and Amithaba, it was for chastising the men of the Two Vehicles who attatched themselves to the hinayana sutras, that the existence of the Pure Land in each of all the worlds in the universe was preached. It was to encourage the unenlightened and bodhisattvas to aspire to the Pure Land and men of the Two Vehicles to realize what was wrong with themselves.

Because these Mahayana sutras were a little different from the Hinayana sutras, such things were mentioned as Buddhas appearing all over in the universe, bodhisattvas dispatched from all over in the universe, the same Mahayana sutras preached in all the worlds in the universe, and Buddhas coming together from all over in the universe. It was also said that Sakyamuni covered His entire domain of one billion worlds with his huge tongue, or the various Buddhas did the same. This must have been just to tear apart what was preached in the hinayana sutras: the existence of the sole Buddha in the entire universe. It was not as serious a matter as it was with the Lotus. Sutra. The latter revealed the fundemental difference from other Mahayana sutras preached before it, causing sravaka men such as Sariputra, great bodhisattvas, and men and gods to wonder whether or not it was a devil pretending to be the Buddha who preached the sutra. Nevertheless,, those poor-sighted followers of the Kegon, Hosso, Sanron, Shingon, and Pure Land Schools saw no difference between their canons and the Lotus. Their eyes must have been poor indeed.

During the lifetime of Sakyamuni Buddha there might have been some who cast aside the sutras preached during the first some forty years of His preaching and sided, though with difficulty, with the Lotus Sutra. After His death, however, it must have been difficult to open, read and put faith in this sutra. For one, while those sutras preached before the Lotus Sutra consist of many words, the Lotus itself consists of just a few words. While the former consist of many sutras. the latter consists of just one. While the former are preachings of many years, the latter is of just eight years. To many, the Buddha is a great liar who cannot be trusted. If they believe in Him at all, they might believe in those sutras preached before the Lotus Sutra, never in the Lotus itself. Also, it appears today that everyone puts faith in the Lotus, but their faith is superficial, not with heart. They willingly put faith in those who do not see any difference between the Lotus Sutra on one hand and the Great Sun buddha Sutra, the Flower Garland Sutra, or the Amitabha Sutra on the other, without believing in those who see the differences between them. Even if they believe in the latter, they do so reluctantly.

Nobody believes in me, Nichiren, who is saying it was Grand Master Dengyo alone who read the Lotus Sutra correctly some 700 years after the introduction of Buddhism to Japan. It is stated, however, in the Lotus Sutra: "It is not difficult to grab Mt. Sumeru, the highest peak in the world, and throw it over to any of those numerous Buddha-lands, but it is difficult to preach the Lotus Sutra in this decadent world after the death of the Buddha." My stubborn insistence is matched by the sutra.

It is said in the Nirvana Sutra, an amplification of the Lotus sutra: "The slanderers of true dharma in the latter age of decay are countless in number just as the soil of the entire worlds in the universe is immeasurable. Those who keep the true dharma are few in number just like a bit of soil on a fingernail." What should we think of this? Please think hard whether or not the people in Japan represent a bit of soil on a fingernail, and Nichiren represetns the soil in the entire universe.

Reason wins under the rule of a wise king, and unreasonableness gets the upperhand under the rule of an unwise sovereign. So remember it is in the world of saintly people that the true teachings of the Lotus is revealed. Reguarding this theology concerning whether or not it is possible for men of the Two Vehicles to become Buddhas, those sutras preached before the Lotus Sutra appear more powerful than the theological section shakumon) of the Lotus. If the former, which insist that it is impossible, win over the latter, which maintains that it is possible, such men of the Two Vehicles as Sariputra will never be able to attain Buddhahood. How regrettable it would be for them!

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Commentary:

"The ease of believing and understanding in the one case (sutras taught before the Lotus Sutra) is due to the fact that the Buddha taught in accordance with the capacity of the people. And the difficulty of believing and understanding in the other case( case of the Lotus Sutra) is due to the fact that he taught in accordance with his own enlightenment. (A Comparison of the Lotus Sutra and other Sutras)

In the same writing he goes on to say, refering to the passage of the Sutra,
"the most difficult to believe and the most difficult to understand",

"I, Nichiren say that non-Buddhist scriptures are easier to believe and understand than Hinayana sutras, the Hinayana sutras are easier than the Dainichi and other (Hodo) sutras, the Dainichi and other (Hodo) sutras are easier than the Hannya sutras, the Hannya sutras are easier than the Kegon Sutra, the Kegon is easier than the Nirvana Sutra, the Nirvana is easier than the Lotus Sutra and the theoretical teaching of the Lotus Sutra is easier than the essential teaching. Thus there are many levels of comparative ease and difficulty.

Question: What is the value of knowing them?

Answer: No other doctrine can surpass the Lotus Sutra, a great lantern that illuminates the long night of the sufferings of birth and death, a sharp sword that can sever the fundamental darkness inherent in life. The teachings of the Shingon, Kegon and other sects are caregorized as those expounded in accordance with the people's capacity. They are, therefore, easy to believe and understand. The teachings expounded according to the peoples capacity are those sutras the Buddha preaches in response to the desires of the people of the nine worlds, just as a wise father instructs an ignorant son in a way suited to the childs understanding. On the other hand, the teaching expounded in accordance with the Buddha's enlightenment is the sutra which which the Buddha preaches directly from the world of Buddhahood, just as a saintly father guides his ignorant son to his own understanding.

In the light of this principle, I have carefully considered the Dainichi, Kegon, Nirvana, and other [provisional] sutras, only to find all of them are sutras expounded in accordance with the peoples capacity.

Question: Is there any evidence to support this contention?

Answer: The Shrimala Sutra says: "The Buddha brings to maturity those who
have only practiced non-Buddhist teachings by enabling them to make good
causes leading to the states of Humanity and Heaven. For those seeking the
state of Learning, the Buddha imparts the vehicle which leads them to that state. To those seeking the state of Realization, the Buddha reveals the vehicle for that state. To those who seek the Mahayana teachings, the Buddha expounds them." This statement refers to those teachings which are easy to believe and easy to understand, such as the Kegon, Dainichi, Hannya, Nirvana and other sutras.

In contrast, the Lotus Sutra says, "At that time, through Bodhisattva Yakuo, the World-Honored One addressed the eighty thousand great seekers of the Law:
‘Yakuo, do you see—within this great multitude of uncountable gods, dragon kings, yakshas, gandharvas, asuras, garudas, kimnaras, mahoragas, humans and nonhumans, as well as monks, nuns, laymen and laywomen—those who seek the rank of shravaka, those who seek the rank of pratyekkabudha, and those who seek the path to Buddhahood? If any of them in the presence of the Buddha hears a single verse or phrase of the Lotus Sutra and experiences a single moment of rejoicing, then I hereby confer on him a prophecy that he shall attain supreme enlightenment.’"

In the provisional sutras, Shakyamuni taught five precepts for the beings of Humanity; ten good precepts for those of Heaven, the four infinite virtues for the God Bonten, a practice of impartial almsgiving for the Devil King; two hundred and fifty precepts for monks; five hundred precepts for nuns; the four noble truths for the people of learning; the twelve linked chain of causation for the people of Realization; and the six paramitas for bodhisattvas. This method of teaching is comparable to water that assumes the round or square shape of its container, or to an elephant which exerts just enough strength to subdue its enemy.

The Lotus Sutra is entirely different. It was preached equally for all, including the eight kinds of lowly beings and the four kinds of believers. (Monks, nuns, laymen and laywomen). This method of teaching is comparable to a measuring rod that is used to eliminate uneven places, or to the lion, king of beasts, which always exerts its full power in attack, regardless of the strength of its opponent.

When one examines all the various sutras in the clear mirror of the Lotus Sutra, it is evident that the three sutras of Dainichi Buddha and three Jodo or Pure Land Sutras are teachings expounded in accordance with the people’s capacity. Yet because the teachings of Kobo, Jikaku and Chisho have for some reason been widely accepted, this truth was obscured in Japan more than four hundred years ago. To uphold these men’s teachings instead of the Lotus Sutra is like exchanging a gem for a pebble or trading sandalwood for common lumber. Because Buddhism has by now become thoroughly confused, the secular world has also been plunged into corruption and chaos. Buddhism is like the body and society like the shadow. When the body is crooked, so is the shadow. How fortunate that all my disciples who follow the Buddha’s true intention will flow naturally into the ocean of all-encompassing wisdom! But the Buddhist scholars of our time put their faith in teachings expounded according to the people’s capacity and are therefore doomed to sink into the sea of suffering. I will explain in more detail on another occasion." (Ibid.)

And, reguarding the men of the Two Vehicles, there is no doubt the Lotus Sutra was preached to comfort them:

"I address all sravakas And seekers after the vehicle of pratyekabuddhas"(Lotus Sutra Chapter 2)

"[if} sravakas or bodhisattvas
Hear the Law which I preach
Even be it one verse,
all, without doubt, become buddhas......(ibid, Ch. 2)

"Now again desiring to cause you to recollect the way which you originally
resolved to follow, I preach for all the sravakas this Great-Vehicle Sutra
called the Lotus Flower of the Wonderful Law."(ibid Ch. 3)

Again, refering to the men of the Two Vehicles, the Buddha states:

"These people though they conceive the idea of extinction and enter[what they call] nirvana, yet in those lands will seek after the Buddha-wisdom and succeed in hearing this sutra. Only by the Buddha-vehicle will they attain real extinction."(ibid. Ch. 7)

Opening of the Eyes: Buddhahood for Men of Two Vehicles Chapter III cont...

PART TWO
MAIN DISCOURSE
Chapter III cont....

"The 3000 scrolls of Confucian writings can be boiled down to two: filial devotion and loyalty to the ruler. Loyalty also stems from filial devotion. To be filial means to be high.; heaven is high but not at all higher than being filial. To be filial also means to be deep; the earth is deep but not any deeper than being filial. Both sages and wise men also come from filial devotion. How much more should students of Buddhism realize the favors they receive and repay them? Disciples of the Buddha should not fail to feel grateful for the Four Favors (received from parents, people, sovereign, and Buddhism) and repay them.

Moreover such men of the Two Vehicles as Sariputra and Kasyapa kept 250 Buddhist Commandments, lived a life of dignity in accordance with 3,000 rules, progressively mastered the three steps of meditation, completely studied the Agon Sutras (Hinayana Scriptures), and won liberty from all delusions and evil passions in the world of unenlightened people. They should be examples of people who know the Four Favors and repay them. In spite of all this, the Buddha condemned them for not realizing what they had owed. The reason for thisis that it is for the purpose of saving parents that a man leaves his parents' house and takes a Buddhist vow, but those men of the two Vehicles, who free themselves from delusions and evil passions, do not save others. Even if they help others to a certain degree, they are still to be blamed for not repaying what they owe their parents so long as their parents are left wandering on the path with no possibility whatsoever of obtaining Buddhahood.

(3)It is said in the Yuima (Vimalakirti) Sutra:

Vimilikirti also asked ManjusriL "What is the seed of
Buddhahood?" Manjusri replied, "All the delusions
and evil passions of men are the seed of Buddhahood.
Even those who have committed the Five Rebellious
Sins such as murdering their own parents, and are bound
to go thebottom of hell can have an aspiration for
Buddhahood." He continued, "Good men! just as the
beautiful and fragrant and blue lotus flowers bloom in
a muddy field and do not bloom on a dry plateau, the
seed of Buddhahood does not germinate in the heart
of the Two Vehicles." Manjusri further stated, "Those
who have already achieved complete freedom from all
cravings and obtained arhatship are unable to aspire for
Buddhahood and obtain it. It is just like those whose five
sensory organs are damaged, and cannot enjoy five
desires of form, sound, smell, taste, and touch."

This means that even if the Three Poisons of greed, anger, and ignorance become the seed of Buddhahood; even if the Five Rebellious Sins such as murdering a father become the seed of Buddhahood; and even if the blue lotus plants would correct on a dry plateau, the men of the Two Vehicles will never become Buddhas. That is to say,, in comparing good deeds by the men of the Two Vehicles with evil acts of the unenlightened, although the latter deserve to be Buddhas, the former do not. While Hinayana sutras chastise the evil and praise the virtuous, this Vimilikirti Sutra slanders the virtuous acts of the men of the Two Vehicles and praises the evil deeds of the unenlightened people. This sound like a heretic teaching rather than a Buddhist sutra. It must have been said, however, in order to stress the impossibility of ever obtaining the Buddhahood by the men of the Two Vehicles.

(4) Again it is stated in the Hodo-darani-kyo (Sutra of Mahayana Darani)

Bodhisattva Manjusri asked Sariputra: "Would you say
that dead trees would bloom, rivers would go back to
mountains, pieces of a broken rock would become whole,
and toasted would ever germinate?" Sariputra answered,
"No, that would be impossible." The Bodhisattva then
retorted, "If these cannot happen, why do you, a man
of the Two Vehicles, feel happy in asking about obtaining
Buddhahood in the future?"

This means that just as dead trees will not bloom, river water will never flow back to the original mountain, broken rocks will never become whole, and toasted seeds will never germinate, the men of the Two Vehicles like Sariputra will never obtain Buddhahood as their seed of Bddhahood has been burned.

(5) The Daibon-hannya-kyo (Larger Wisdom Sutra expresses:

Tose in the ralm of heaven, who have not yet aspired
to Buddhahood, should do so now. Having reached the
realm of sravaka, they will never have aspiration for
Buddhahood,. Why will they not? It is because it will
present an obstacle for a man of sravakato terminate
the cycle of birth and death.

It means that we should not admire the men of the Two Vehicles because they will never aspire to Buddhahood. We should admire those in heaven because they will.

(6) Again in the shuryo-gon-gyo (Heroic Valor Sutra):

Even those who committed Five Rebellious Sins will be
able to obtain Buddhahood if they aspire it upon hearing
about this Heroic Valor Meditation. Oh, World Honored
One, those arhats who have gotten rid of all delusions
and evil passions are like a broken utensil. They will
never deserve this meditation and obtain Buddhahood.

(7) Finally it is stated again in the Yuima Sutra, "Those who give alms to you, men of the Two Vehicles, can not sow in a rich field, where seeds of the Buddhahood can correct. Those who give offerings to the Two Vehicles will plunge into the Three Evil Realms."

It means that those men and gods who support such saintly monks as Sariputra and Kasyapa will never fail to plunge into hell, the realm of hungry souls, or that of birds or beasts. With the exception of the Buddha Himself, these saintly monks had been considered nothing but the eyes for men and gods, and the leaders of all people. It was therefore hard to understand why it was repeatedly stated before a great crowd of men and gods that these saintly Hinayana men would never obtain Buddhahood. was the Buddha simply trying to punish His own disiples with death? In addition, the Buddhah cited numerous parables such as "cow's milk and donkey's mil," "ceramics and golden utensils," and "fireflies under the sun," to compare bodhisattvas and men of Two Vehicles, harshly condemning the latter. Not in a few words, not for a few days or months or years, and not in a few scriptures, the Buddha relentlesslycondemned them for more than forty years, in numerous scriptures, and before crowds of numerous great assemblies.

Everyone, you and I and heaven and earth, know that the Buddha is a man of truth. It is not one or two peersons but hundreds, thousands, and tens of thousands of people who know this. Gods, dragons and asura demons in the world of unenlightened beings know it. All the people, gods, men of the Two Vehicles and great bodhisattvas who have gathered together from all over India, four continents of the world, six heavens in the world of desire, world of no desire, world of no form, and from all the worlds in the universe know this. They all heard the Buddha condemn men of the Two Vehicles. Upon returning to their own lands, they told everyone what they hasheard from Him in the world of human beings. Therefore, everyone in the entire universe without exception knew that Kasyapa and Sariputra would never achieve Buddhahood. and that they therefore should not give offerings to them.

Neverthelss, the Buddha suddenly retracted His words and stated in the Lotus Sutra, preached in the last eight years, that the men of the Two Vehicles could obtain Buddhahood. How could a large assembly of men and gods believe in this? Not only did they find it hard to believe, they began finding contradictions between the Lotus and earlier sutras. As a result His preachings over fifty years were about to be judged false. Therefore, the Buddha had to declare that He had not revealed the truth during the first some forty yearsof His preaching. While they were wondering, however, whether or not it was a demon in the heaven appearing to be the Buddha who preached the Lotus Sutrain the last eight years, the Buddha seriously proceeded to define the times, places and names of those men of the Two Vehicles as future Buddhas. That is to say, the Buddha declared in which lands and when they would attain Buddhahood and what disciples they would have then.

The Lord Buddha in effect seemed to have contradicted Himself. It was not without reason Brahmins laughed at him as a big liar. Accused of contradiction in His own words by the dumbfounded crowd of men and gods, Lord Sakyamuni Buddha tried in vain to dispel their doubts by explaining them away one way or another. Just when the Buddha was having a difficult time to quiet them, Taho Buddha of the Hojo World to the east emerged from the earth in front of Him aboard the great stupa of the seven treasures, 500 yojana high and 250 yojana wide, and ascended up high in the sky. It was as though the full moon appeared over the mountain range in the midst of a pitch-dark night. From this great stupa of seven treasures hung in the sky without touching the earth or sky sounded the loud voice of Taho Buddha praising the Buddha and attesting that He spoke truly:

Excellent, excellent! You, Sakyamuni Buddha, have
preached to this large crowd the Sutra of the Lotus
Flower of the Wonderful Law, representing the great
wisdom of the Buddha. who perceives the absolute
truth in every phenomena and who makes no
distinction between ordinary people and themselves.
It teaches the way of bodhisattvas, and is recognized
and upheld by various Buddhas. You are right; You
are correct. What you, Sakyamuni Buddha have
preached is all true (Lotus Sutra, chapter 11,
"Appearance of a Stupa")

Then Lord Sakyamuni and other Buddhas too attested to the truth of the Lotus Sutra as it is stated in its twenty-first chater on "The Superhuman Power.":

At this point, Sakyamuni Buddha displayed a great
superhuman power in the presence of a large crowd,
including not only the countless bodhisattvas, such
as Manjusri, who had long lived in this human world,
but also other men and non-human beings. He stretched
out His broad long tongue upward until its tip reached the
world of Brahma, and emitted the rays of light from all
His pores to shine on the entire universe. All Buddhas
sitting on the lion-shaped thrones under the jeweled trees
in their respective worlds in the whole universe also
stretched out their broad and long tongues and emitted
countless rays of light.

"Then Sakyamuni Buddha," says the twenty second chapter (Transmission), of the Lotus Sutra, "sent back those funjin Buddhas who had come from all over the universe to their homelands, and said to Taho Buddha, 'May the stupa of the Taho Buddha be where it was.' "

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Commentary:

The Buddha, in the Hinayana sutras, denied the men of the Two Vehicles the ability to attain Buddhahood because he taught that there is only one Buddha throughout the universe. Then the Buddha, in the pre-Lotus Sutra Mahyana sutras, were again denied Buddhahood despite their being countless Buddhas throughout the universe because the men of the Two Vehicles had scorched Buddha seeds. Finally, the Buddha reversed Himself in the Lotus Sutra and taught that the sravaka and pratyekabuddha disciples would become Buddhas. How can this be understood? The sixteenth chapter of the Lotus Sutra states:

"You good sons. If there are beings

who come to where I am,

I contemplate by means of the Buddha Eye

the sharpness or dullness

of their various faculties of faith and so on

and, in accordance with how they should be saved,

everywhere I preach my name to be different

and my age to be great or little,

and, furthermore, I also manifest myself and say

'I am going to enter Nirvana',

and, furthermore by various types of expedients

preaching the Subtle Dharma

I have been able to cause the mass of beings

to give rise to joyful minds. You good sons.

When the Tathagata sees that the masses of beings

are those who rejoice in the Lesser Dharma,

poor in virtues, heavy with defilement,

for these people I preach

that when I was young I went forth from the household life

and obtained Anuttara-samyak-sambodhi.

But the time since I really attained Buddhahood

is as long ago and distant as that.

It is just in converting the mass of beings by expedients

and causing them to enter the Buddha Way

that I create such a preaching as this. You good sons."

and further along in the same chapter:

... I ever know the masses of beings

Proceeding on the Way or not proceeding on the

Way; according to what will save them,

I preach for them all sorts of Dharmas.

I Myself ever form this thought:

'By what shall I cause the masses of beings

To be able to enter the Supreme Way

And rapidly achieve the Buddha Body?'"

The Buddha teaches what is appropriate, depending on the teachings(preached before), the capacity of the listeners, the country(location), and especially the time. The time was right to teach the Lotus Sutra.

As for Taho Buddha and the manifestation Buddhas coming to testify to the truth of the Lotus Sutra, Taho and the other Buddhas represents the objective reality of obtaining Buddhahood and Sakyamuni Buddha represents the subjective wisdom to perceive this reality. Others have argued, less persuasively [and apparently more difficult to prove] that the Stupa was a interstellar ship carrying Taho and the other Buddhas. The Rigvedas also discuss such events and beings.

Either way, later in this tract, the Object of Worship first glimpsed in chapter eleven of the Lotus Sutra is revealed. In chapter eleven, it is like the light of the sun just before sunrise or, as Nichiren Shonin teaches later in the Opening of the Eyes, "But because this was the first time he had touched on the subject, it was only dimly apprehended, like the first note of the cuckoo heard by someone drowsy with sleep, or like the moon appearing over the rim of the hill but veiled in thin clouds."

The Object of Worship is more fully developed from chapters fifteen to twenty-two. The passage from chapter twenty one, cited above by Nichiren Shonin, reveals the Dharma Body of the Eternal Buddha, illuminating all who hear or see it. This includes the sravakas and the pratyekabuddhas: Sariputra and Kasyapa as representatives of the men of the Two Vehicles are found on the Object of Worship, illuminated by the Law body of Sakyamuni [Namu Myoho renge kyo]. They are themselves appended by Namu [Namu Shariputra and Namu Kashya]

Lastly, chapter twenty-two (Transmission) of the Lotus Sutra exhorts us to go out and spread the sublime teachings of the Lotus Flower Sutra.

The Opening of the Eyes: The Cardinal Doctrine of the Lotus Sutra Ch. II with Commentary

The Opening of the Eyes: The Cardinal Doctrine of the Lotus Sutra Ch. II with Commentary

PROLOGUE

Chapter II

"3,000 in One Thought."
The Cardinal Doctrine of the Lotus Sutra

"Two important doctrines are in this Lotus Sutra. Such schools as Kusha, Jojitsu, Ritsu, Hosso and Sanron do not know even their names while two schools ogf Kegon and Shingon plagiarized them to build their own fundamental structure. The "3,000 in one thought' doctrine, founded on these two basic doctrines, is hidden between the lines of the sixteenth chapter on "The Life Span of the Buddha" in the essential (hommon) section of the Lotus sutra. Although Nagarjuna and Vasubandhu were aware of it, they did not speak of it. It is only our Grand Master T'ien-t'ai who preached it.

The teaching of the "3,000 in one thought" is based on the "mutually-possessed characteristics of the Ten Realms" meaning that each of the Ten realms has the characteristics of the other nine. Ignorant of the Ten Realms, the Hosso and Sanron Schools established the Eight Realm theology, missing the realm of bodhisattvas and that of Buddhas. How can they know of the mutually-possessed characteristics of the Ten Realms? The Kusha, Jojitsu, and Ritsu Schools, based on the Agon Sutras, Hinayana sutras, preach only Six Realms ignoring the top four of the ten. They insist on the existence of the one and only Buddha in the worlds throughout the universe, denying the existence of His manifestation in each of these worlds. It is only natural that they leave out the concept of every human being having the Buddha-nature. They do not recognize the possession of the Buddha-nature by man.

Nevertheless, the Ritsu and Jojitsu Schools today speak of the existence of Buddhas in various worlds throughout the universe or of the Buddha-nature in man. It must have been that scholars after the death of the Buddha plagiarized the Mahayana doctrines to the advantage of their own schools. For instance, Brahman teachings before the time of the Buddha were shallow in theology. After the Buddha, however, they seemed to realize their own shortcomings as they learned from Buddhism and cunningly stole Buddhist concepts to make their own heretic teaching more sophistacated. They are the so-called Buddhists assisting heretics and heretics stealing Buddhism.

The same can be said of Confucianism. Confucian and Taoist scholarsbefore buddhism was introduced to China had been as simple and immature as infants. However, in the later Han dynasty when Buddhism came to China and gradually spread after the initial controversies, some Buddhist monks returned home because they could not keep Buddhist commandments or chose to return to secular life. Some Buddhist monkssimply adopted Buddhist teachings into Confucianism and Taoism in collaboration with secular men. Therefore Grand Master T'ien-t'ai states in the Mo-ho-chih-kuan, no. 5:

'Nowadays there are many evil monks who, having
abandoned the Buddhist commandments, would go
back to secular life and being afraid of punishment,
would become Taoist teachers. Again contrary to the
Taoist teaching, they would seek fame and profit by
boastfully talking about Chuang-tzu and Lao-tzu. They
would utilize Buddhist concepts in their interpretation
of Taoism, forcibly taking the high for the low, crushing
the honorable to mix it with the humble. and leveling
Buddhism to Taoism.'

Grand Master Miao-le elaborates on this in his commentary on the Mo-ho-chih-kuan:

'Some Buddhist monks destroy Buddhsim. Men like Wei
Yuan-sung abandon Buddhist commandments, secularize
themselves, and work havoc upon Buddhism as laymen.
They plagiarize Buddhism to bolster Taoism. "Forcibly
taking the high for the low" means that these men with
the heart of Taoist masters, forcibly equate Buddhism
and Taoism, mixing up the right and evil. With their
shallow background in Buddhist ministry, they plagiarize
the just teaching of Buddhism to back up the false teaching
of Taoism, and forcibly cram the 80,000 teachings of the
Buddha in twelve kinds of scriptures into the base teachings
of Taoism with 5,000 words in two rolls in order to support
their false and base teaching. This is what is meant by
"crushing the honorable to mix with the humble."'

Opening of the Eyes PART I, PROLOGUE, Ch. 2 cont....

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Commentary:

Today, Zen has incorporated the teachings of Taoism and Taoist masters have taken up the practice of zazen. Some of these so-called Zen Masters of Buddhism continue to perpetuate the base idealogy of Taoism and continue to teach Buddhism to whomever has a buck to pay the temple fees, whether an avowed Christian, Jew, atheist or pagan. Other sects continue to promote interreligious dialogue so that every "ethical society" and cult is now teaching and incorporating Buddhist philosophy and calling it their own. Apparently, little has changed since the 6th and 7th centuries.

The Opening of the Eyes: The Cardinal Doctrine of the Lotus Sutra Chapter II cont.

The Cardinal Doctrine of the Lotus Sutra Chapter II cont.

Chapter II

"3,000 in One Thought."
the Cardinal Doctrine of the Lotus Sutra Cont.......

In contemplating these interpretations by T'ien-t'ai and Miao-le, we can see that they are in agreement with the foregoing. The same thing was kappening in Buddhism itself. Introduced in the Yung-p'ing era of the Later Han period, Buddhism showed supremacy over Confucianism, establishing itself in China. Three Southern and seven Northern masters of Chinese Buddhism competed witheach other for supremacy as though orchids and chrysanthemums bloomed at the same time. They were all refuted, however, by Grand Master T'ien-t'ai of Chen-Sui china, and Buddhism was revived by him as the saving of all living beings.

Afterward the Hosso, Shingon and Kegon Schools were transmitted from India. The Hosso School among them was against T'ien-t'ai in theology. opposing each other like water and fire. Although the Venerable Hsuang-chuang and his disciple, Grand Master Tz'u-en of the Hosso School, did not go as far as to abandon their own school, they seem to have surrendered to T'ien-t'ai in heart as they read his interpretations carefully and realized their own fallacies.

Next, Kegon and Shingon were originally provisional schools based on provisional sutras. Venerable Subhakarasimha (Shan-wu-wei) and Vajra-bodhi (Chin-kang-chih) stole the "3,000 in one thought" concept from T'ien-t'ai using it, as the basis for their own school. They added to it the symbolic finger signs and mantras to appear superior to others. Those scholars who do not know this believe that the Great Sun Buddha Sutra has had the "3,000 in one thought" doctrine from its beginning in India. At the time of Ch'en-kuang, the Kegon School stole the doctrine and read it into the words of the Flower Garland Sutra asserting, "Mind is like a skillful painter." People do not realize this.

The Six schools of Nara such as Kegon were brought over to Japan before the Tendai and Shingon Schools. The Kegon, Sanron, and Hosso Schools continued to disagree like water and fire. Then grand Master Dengyo appeared in Japan and not only refuted the fallacies of the Six schools of nara but also decisively prooved that the Shingon School had stolen the t'ien-t'ai interpretation of the Lotus Sutra in order to establish its own foundation.

Grand Master Dengyo cast aside opinions of various teachers in various schools and based his argument solely on Buddhist scriptures. He thus won in polemic against high priests of the Six Schools --- eight, twelve, fourteen and some three hundred in number --- as well as Grand Master Kobo. Everyone in Japan without exception surrendered to the Tendai School. as temples in Nara, Toji Temple in Kyoto, as well as all the temples in the entire land of Japan came under the spell of Mt. Hiei.

Grand Master Dengyo also clarified in his Ebyo-shu that founders of various Buddhist schools in China had surrendered to T'ien-t'ai, which made it possible to escape the charge of slandering the true dharma.

Afterward as the world degenerated and the understanding of the people deteriorated, the fine theology of T'ien-t'ai was no longer studied. As other scools grew stronger in devotion, the Tendai School was reduced gradually by the Six schools of Nara and Shingon until it was no longer equal even to them. It was further reduced by the unworthy Zen and Pure Land Schools with lay members moving over to these false schools. The movement was gradual at first, but in the end even revered high priests all left Tendai for those schools of Zen and Pure Land to stregthen them. Meanwhile the farms and fiefs of the Six Nara Schools as well as those of the Tendai and Shingon were all destroyed, and the true dharma of the Lotus disappeared. Not having tasted the delicacy of the true dharma, such great righteous guardian deities as Goddess Amaterasu, Shohachiman, and Sannoleft the land, leaving room for demons to correct in power, and this country was about to crumble."

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Commentary:

The world continues to degenerate further and the understanding of the people continues to deteriorate. How wondrous that thanks to Nichiren Daishonin, more than 20,000,000 people chant the Daimoku with faith in the Lotus Sutra and the Original Eternal Buddha Shakyamuni despite the decadence of the times. Although many of these chanters of the Daimoku are not pious or zealous followers of the Way of the Lotus Sutra as Nichiren taught, they are infinitely more fortunate and respectworthy than the High Priests, estimable Monks, Lamas and laymen of the heretical sects. We can see that wherever these heretical sects hold sway, in Burma, Thailand, Sri Lanka, and Tibet, the good fortune of the people have evaporated because the Buddhist deities have abandoned the land.

The leaders, priests, and members of the Soka Gakkai and Nichiren Shoshu can not be included with the people who chant Daimoku with faith in the Lotus Sutra and Eternal Buddha Shakyamnui since they do not have faith in the Lotus Sutra and Shakyamuni Buddha. They are in another category, the category of the parasites in the bowel of the lion. More will be said about this later in the commentary on the Opening of the Eyes.

The greatest lesson is the lesson of the atomic bombing of Hiroshima and Nagasaki, the result of the non-Buddhist teaching of Shinto having supplanted the glorious teachings of Buddhism in Japan. This Hell of Incessant Suffering was revealed to be the Eternal Land of Buddha as the trend towards Shinto has been permanently reversed and Japan once again having become a Buddhist Land. The Nichiren sects which are now the preeminent form of Buddhism in Japan today is further proof that the sufferings of birth and death are nirvana and the World of Hell exists in the World of Buddha [and the World of Buddha exists in the World of Hell].

The Opening of the Eyes: Confucianism, Brahmanism, and Buddhism Chapter I with Commentary

Confucianism, Brahmanism and Buddhism

A man should respect these three: his ruler, his teacher, and his parents. Everyone should study three disciplines: Confucianism, Brahmanism, and Buddhism.

First of all, in Confucianism the Three Emporors (Fu-hsi, Shen-nung, Yellow Emporor), Five Rulers (Shao-hao, Chuan-hsu, Ti-hung, Yao, Shun) of ancient China are called the most respected under heaven. They are reguarded as the leaders of the people and the bridge for them to cross the river of illusions. Until the time of the Three Emperors, people like birds and beasts had no idea who their fathers were. However, since the time of the Five Rulers, people became aware of who their parents were and acted dutifullytoward them. King Shun, for instance, treated his stubborn and ignorant fatherrespectfully despite his father plotting to have him killed in favor of his younger half-brother. Han Kao-tze, the Founder of the Former Han dynasty, continued reverencing his father even afterhe became the emperor. King Wu, the founder of the Chou dynasty, had a wooden statue of his late father, King Wen, carved and carried it in battle with the last king of Yin (Shang). A man called Ting-lan of Later Han in China, is said to have had a statue of his mothermade and treated it respectfully as though it were alive. These are examples of filial devotion.

It is said that Pi-kan of the Yin (Shang) dynasty, worrying about the downfall of the dynasty, dared to speak up against Chieh, and was beheaded by the king. Returning from a political mission, a man named Hunh-yen of Wei found that his ruler, the Duke of I (Yee), had been killed. The northern barbarians had cannabilized the duke leaving only his liver on the road. Hung-yen picked the liver up, cut open his own stomach to insert it, and died. These are examples of loyal subjects.

I-shou was the teacher of Yao, Wu-shih was that of Shun,, T'ai-kung-wang was of King Wen of Chou, and Lao-tsu was of Confucious. They were called the Four Sages. Even the kings and rulers, who were most respected under heaven, bowed low and all the people respectfully held their hands together in front of them.

These sages wrote some 3,000 scrolls including the San-fen (Records of Three Emperors), Wu-tien (Records of the Three Rulers), and San-shih (Records of Three Dynasies). Explained in them was nothing more than the "Three Mysteries." The "Three Mysteries" mean, first of all, the "mystery of being," which maintains that everything is createdfrom an original substance called tai-chi. This is the philosophy established by the Duke of Chou and Confucuious.

The second is the "mystery of non-being," set forth by Lao-Tsu, who insisted that the source of all beings is an indefinable mystic principle called wu-chi.

Finally, the "mystery of being and non-being" is the philosophy of Chuang-tzu. He stated that beings are created sometimes from tai-chi, but other times from wu-chi.

Mystery can mean profoundness, but it also can mean darkness. In explaining the meaning of life: positions in society, happiness and sorrow, right and wrong, or gains and loses, some of these sages (like Confucious) state that these all arise from tai-chi, while other sages (like Lao-tzu) maintain that they are merely spontaneous. Though exquisite their philosophies may appear, they actually know nothing of life in the past or in the future. As they are in darkness their philosphies are mysterious. Knowing only the present, they insist that in this present worldwe have to protect ourselves and maintain peace in our country by establishing benevolence and righteousness to avoid bringing ruin upon our families and our country.

These wise and holy men are sages, but they are as ignorant of the past just as men can not see their backs, and they can not see into the future just as blind men dcan not see in the front. They merely maintain that if one manges his house well, performs filial devotion, and practices the Five Virtues (benevolence, righteousness, politeness, wisdom and fidelity) in this world, people will revere him, and his fame will spread so widely in the land that a wise king will invite him to be his minister or teacher, or even put him on the throne. Even heaven will come to defend and serve him! For instance, they say, King Wu of Chou had five elders who served him, and twenty eight constellations came to assist Emperor Kuang-wu of the later hanas his twenty eight generals.

Ignorant of the past and future, however, these sages can not help in the future lives of their parents, rulers, and teachers. Not knowing what they owe to them in the past, they can not be considered to be truly holy and wise. This is why Confucious said, "Truly wise and holy men do not exist in China, but in the land to the west, there is a man called Buddha. He is a true sage."

Confucious thus indicated Confucianism to be the first step toward Buddhism knowing that Confucianism was not the true way for a wise and holy man. It would be easier, Confucious knew, for the people to understand the fundamental Buddhist teachings of commandments, meditation, and wisdom if they first learned the fundamental Confucian concepts of rituals and music. He therefore, taught the kings' subjects to be loyal to their rulers, children to be devoted to their parents, and students to respect their teachers. Grand Master Miao-le, therefore declared: "The dissemination of Buddhism in China indeed depended on Confucianism. Buddhism found its way by following on the heels of the rituals and music of Confucianism."

Citing the Konkomyo-kyo (Sutra of the Golden Light), T'ien-t'ai stated in his Mo-ho-chih-kuan (Great Concentration and Insight): "Since all the right teachings in the world are based on Buddhism, those who truly know the worldly teachings know the teachings of the Buddha." He also states: "The Buddha sent three sages to convert the people of China." Miao-le's commentaryon this (Chih-kuan fu-hsing-chuan-hung chueh, 6) is: "According to the Shojo hogyo-kyo (Practicing the Pure Dharma Sutra), Bodhisattva Gakko reincarnated as Yen-hui in China; Bodhisattva Kojo as Confucious; and Bodhisattva Kasyapa, as Lao-tzu."

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Commentary:

All teachings are ultimately the revelation of Buddhist truth and they may also serve as an introduction to Buddhism. Nichiren Shonin writes in the Gift of Rice:

"The true path lies in the affairs of this world." The Golden Light Sutra states, “To have a profound knowledge of this world is itself Buddhism.” The Nirvana Sutra states, “All of the non-Buddhist scriptures and writings in society are themselves Buddhist teachings, not non-Buddhist teachings.

When the Great Teacher Miao-lo compared these passages with the one from the sixth volume of the Lotus Sutra that reads, “No worldly affairs of life or work are ever contrary to the true reality,” he revealed their meaning and pointed out that although the first two sutras are profound, since their meaning is still shallow and fails to approach that of the Lotus Sutra, they relate secular matters in terms of Buddhism, whereas the Lotus Sutra explains that in the end secular matters are the entirety of Buddhism."

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Chapter I Confucianism, Brahmanism, and Buddhism continued:

"Next, in Brahmanism of India, the three-eyed and eight armed god and goddess, Siva and Vishnu, are considered to be the compassionate parents and supreme lords of all the people. The Masters named Kapila, Uluka, and Usabha, who lived about 800 years before the time of Sakyamuni Buddha, are called the Three Hermits. The teachings of these Three Hermits, 60,000 in number, are entitled the Four Vedas. Thus at the ttime of Sakyamuni's birth, six powerful Brahmiin masters who had studied these Brahmin scriptures had become teachers of kings all over India. Their branch schools numbered in the 90's, each of which was dividedinto many sub branches. They all took pride in themselves, each claiming to be higher than the top of heaven(Hisoten), and sticking to their own rock-like contentions. Their teachings are incomparable more profound and exquisite than those of the Confucian masters. They see through not only two, three, or seven lives in the past and future but also 80,000 kalpa past and future.

Their teachings may be summed up in three categories: (1) Some maintain that all phenomena arise from causes, (2) while others claim that all phenomena are spontaneous without any relationship between cause and effect. (3) Still others insist that such relationship may or may not exist between cause and effect.

Among these Brahmin schools, better ones observe the Five Commandments or Ten Commandments, practice preliminary meditation, and work their way up inch by inch like a measuring worm to the summit of heaven (Hisoten). They take it for the world of Nirvana but as soon as they reach their heaven, they all plunge into the Three Evil Realms (hell, realm of hungry souls, and that of beasts) at the bottom. none remain in their heaven although they believe that those who reach Hisoten remain there forever enjoying complete freedom from the cycle of life and death.

Still they are less objectionable compared to other Brahmin schools, which stubbornly insist on following what they had inherited from their masters. Some of them bathe in the Ganges River three times a day in the midst of winter, while others pull out hairs, throw themselves against rocks, roast themselves in fire, burn their limbs and heads, or stay naked. They sacrifice a number of horses, burn grass and trees, or worship every tree, hoping to gain happpiness.

These evil teachings are numerous in number, and their teachers are revered as highly as Indra is by the gods and an emperor by his subjects. Nevertheless, followers of the 95 brahmin schools, whether they are beeter or worse, are unable to leave the cycle of birth and death. Those who follow better masters will fall into evil realms in two or three lives, while those who follow worse masters are bound to plunge there in the next life.

After all, the most important thing for Brahmanism is, like Confucianism, to prepare the way to Buddhism. This is why some Brahmans maintain that the Buddha will be born 1,000 years later, while others insist on 100 years later. It is said, therefore, in the Nirvana Sutra that what is written in all the Brahman scriptures is nothing but the teaching of the Buddha. Again, it is said in the Lotus Sutra that disciples of the Buddha sometimes pretend to be contaminated with the Three Poisons of greed, anger, and ignoranceor show the heretic viewdenying the law of cause and effectas an expedient means to save the people.

In the third place, Sakyamuni Buddha is the supreme leader and excellent eyes for all the people. He is the bridge that enables them to cross the river of evil passions; He is the skipper who guides them over the sea of live and death; and He is the fertile field in which they plant the seed of merits. The so-called Four Sages of Confucianism and Three hermits of Brahmanism, despite their worthy names, are actually unenlightened men unable to rid themselves of the Three Delusions (all delusions and evil passions). Although their names suggest they are wise men, in reality they are as ignorant as infants, who know nothing of the principle of cause and effect. How can we cross the sea of life and death aboard a ship steered by such men? How can we pass through the winding streets of the Six Realms of delusions and evil passions over to the world of Nirvana by means of a bridge constructed by such men? Our Sakyamuni has already crossed the sea of life and death for Arhats, not to speak of that for the unenlightened. he has already extinguished fundemental ignorance, notto speak of delusions and evil passios deriving from it.

Throughout his life ---- fifty years since attaining enlightenment at the age of thirty to His death at the age of eighty ---- Sakyamuni Buddha preached His holy teaching. Each of His writings and wordsrepresent the truth. Not a sentence or line does not ring true. Even sages and wise men of Confucianismand Brahmanism never spoke falsely in presenting their thoughts. They spoke the truth. How much more so with Sakyamuni Buddha, who was a man of truthsince uncountable kalpa in the past? Therefore, what He preached during His life of fifty years is greater as a teaching of salvation when compared to Confucianism and Brahmanism. Ever since his attainment of Buddhahood till the eve of His death, He preached only the truth.

Considering the 80,000 teachings preached by the Buddha in various sutras for fifty years, however, we see differences among them, such as those between Hinayana and Mahayana Buddhism, provisional and ultimate sutras, exoteric and esoteric teachings, general and rough expressions, genuine and expedient words, or true and false opinions.

The Lotus Sutra alone among them represents the true words of our Lord Sakyamuni Buddha and various Buddhas residing in the worlds throughout the universe in the past, present, and future. Sakyamuni Buddha declared that, although the scriptures preached during the first some forty years are as numerous as sands of the Ganges River, they did not reveal the truth, which would be explained in the Lotus Sutra during the following eight years. At the moment Taho Buddha emerged from the earth and attested it all to the truth. Then various Buddhas in manifestation (funjin) came crowding together from various worlds in the universe attesting it to be true and rejoicing by touching the Brahma with their long tongues. The meaning of these words in the Lotus Sutra is shiningly clear --- brighter than the sun in the blue sky, and the full moon at midnight. Look up and put your faith in it. Prostrate yourself before it and think hard about it."

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Commentary:

In this section of the Opening of the Eyes, we first hear about the Eternal Buddha Sakyamuni having been preaching the truth since the infinite past.

Here, I only wish to discuss the last paragraph. How inconceivable is it that Buddhas came from all over the universe to testify to the validity of the Lotus Sutra? What does this mean? It means that through the Buddha's preaching of the Lotus Sutra many of his disciples obtained Enlightenment. In the True Object of Worship St. Nichiren states:

"People can attain enlightenment in two ways: by meeting the Buddha and hearing the Lotus Sutra, or by believing in the sutra even though they do not meet the Buddha. Even before the advent of the Buddha, some Brahmans in India realized the correct view of life through the four Vedas. In China before the arrival of Buddhism, some realized the correct view through Taoism and Confucianism. Many bodhisattvas and ordinary people, endowed with keen faculties, perceived [even before they heard the Lotus Sutra] that Shakyamuni had planted the seeds of Buddhahood within them in the days of the Buddha Great Universal Wisdom Excellence or in the far more distant past [when he attained his original enlightenment]."

Coming from throughout the universe means that these men, animals and other beings(Arhats, Pratyekabuddha's and men in the other various Realms) had been reborn in India and obtained the Supreme Jewel [Enlightenment] listening to Sakyamuni Buddha preach the Lotus Sutra. By us believing in Myoho renge kyo (Lotus Sutra) we receive the exact same benefit as those disciples who heard the Lotus Sutra from the Buddha. Thus, for us, it is not enough to hear the Sutra. We must believe in the Lotus Sutra.

The serialization of The Opening of the Eyes -- Translation by Kyotsu Hori and Kempon Hokke Commentary will begin today.

The serialization of The Opening of the Eyes -- Translation by Kyotsu Hori and Kempon Hokke Commentary will begin today.

The Opening of the Eyes -- Translation by Kyotsu Hori and Commentary part 1

Kyotsu Hori's translation is from the Showa Tehon Collection of Gosho, directly from the original. It is the most faithful english translation of the Opening of the Eyes.

This commentary is based on the Kyotsu Hori's translation of the Opening of the Eyes. I am writing this commentary to repay one ten millionth of a billionth the debt of gratitude I owe to the Three Bodied Tathagata, the Original Eternal Buddha Shakyamuni and Nichiren Daishonin, the True Votary of the Lotus Sutra. I hope to dispell the doubts and misunderstandings that exist about the Three Bodied Tathagata and what it means to be His disciple. I am neither worthy or capable enough for the task but no one else is doing it and it should be done from the Kempon Hokke perspective. The commentaries by Nikken Abe and Daisiku Ikeda are woefully lacking in both substance and scholarship and their faiths are twisted. Fortunately, Nichiren is crystal clear and few added commentaries are needed: "Yes"; "don't you see"; "This is what he said."; "I would like to point this out"; etc. Nevertheless, I will defend what the Buddha Shakyamuni and Nichiren Daishonin have entrusted to me. Nichiren Daishonin meant every word he wrote in this treatise. There are no secret teachings. In Nichiren Shonin's mind this was his last will and testament, written for his disciples in the ten thousand years and more of the Latter Day.

The Opening of the Eyes is one of the two most important works by Nichiren Daishonin. The other is The Object of Devotion for Observing the Mind(The True Object of Worship). The Opening of the Eyes explains the object of worship in terms of the Original Eternal Buddha Shakyamuni of the Juryo-hon Chapter of the Lotus Sutra specifically, and we as votaries of the Lotus Sutra generally. The object of worship in terms of the Law(Dharma) is explained in the True Object of Worship.

The oneness of person(Buddha, the subject) and Law(object) is the Object of Worship. From the standpoint of the practitioner it is the fusion of person and Object of Worship(Kyochi Myogo) that leads to Buddhahood. While a practitioner is chanting Namu Myoho renge Kyo to the Gohonzon he or she is in the Realm of Buddha. This can be understood by the Mutual Possession of the Ten Worlds and the oness of person and the environment(Esho Funi). It is not the scope of this commentary to fully illucidate this process. Suffice it to say, the Object of Worship revealed by the Original Buddha Shakyamuni of the 16th Chapter of the Lotus Sutra and propagated by Nichiren Daishonin is the only environment of Buddha on Earth(Buddha's Land). When we enter the Buddha's Land, we naturally take on the characteristics of Buddha. The process is analogous to anger transforming into tranquility at a favorite beach.

Nichiren Daishonin wrote this treatise from his graveyard hut while in exile on Sado during the coldest month of february, 1272. He had to lick the frozen writing brush to soften it. Despite having no access to a library and the wind and snow penetrating the gaping holes in his hut, he completed this masterpiece. The powers of his memory and concentration are incomprehensible. His compassion was limitless. This is my favorite writing of Nichiren Daishonin. Everytime I read it I get choked up with emotion.

Kyotsu Hori first outlines the Opening of the Eyes as follows:

CONTENTS

PART I PROLOGUE
Chapter I Confucianism, Brahmanism, and Buddhism
Chapter II "3000 in One Thought," the Cardinal Doctrine of the Lotus Sutra

PART II MAIN DISCOURSE
Chapter III Obtaining Buddhahood by Men of the Two Vehicles
Chapter IV Eternal Life of the Buddha
Chapter V Nichiren a Practitioner of the Lotus Sutra
Chapter VI Protection by Arhats
Chapter VII Protection by Bodhisattvas
Chapter VIII Five Holy Proclamations
Chapter IX Three Kinds of Enemies of the Lotus Sutra
Chapter X Why is Nichiren being Persecuted

PART III EPILOGUE
Chapter XI Persuasive and Aggressive Means of Propagation

Please note, Kyotsu Hori translates "Obtaining" Buddhahood not "Attaining" Buddhahood. In the Latter Day we obtain Buddhahood by virtue of the Original Eternal Buddha (Gohonzon) not by our power alone.

Islam in the Punjab