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Major Writings II - Nichiren Daishounin

Chapter 3: Simile and Parable [Hiyu]
Home
A Comparison of the Lotus Sutra and Other Sutras
A Ship to Cross the Sea of Suffering
Earthly Desires Are Enlightenment
Clear Sake Gosho
Letter to Niike
Letter to Domyo Zemmon
Letter to Akimoto
Letter from Sado
Reply to Nichigon-ama
Roots of Good Fortune
Reply to Jibu-bo
No Safety in the Threefold World - Nichiren Daishounin
Letter to Horen - Nichiren Daishounin
King Rinda - Nichiren Daishounin
Jozo and Jogen - Nichiren Daishounin
Bodhisattva Hachiman - Nichiren Daishounin
On Prayer - Nichiren Daishounin
The Opening of the Eyes Part I
The Opening of the Eyes Part II
Conversation between a Sage and an Unenlightened Man
Conversation between a Sage and an Unenlightened Man Part II
Establishment of the Legitimate Teaching for the Protection of the Country
How Those Initially Aspiring to the Way Can Attain Buddhahood Through the Lotus Sutra
The Learned Doctor Shan-wu-wei
The Entity of the Mystic Law
The Pure and Far-reaching Voice
Reply to Takahashi Nyudo
The Teaching, Capacity, Time, and Country
The Doctrine of Attaining Buddhahood in One's Present Form
Encouragement to a Sick Person
The Essence of the Yakuo Chapter
The Daimoku of the Lotus Sutra
The Supreme Leader of the World
The Treasure of a Filial Child
The Supremacy of the Law
Reply to Nii-ama
The Workings of Bonten and Taishaku
The Story of Ohashi no Taro
The Teaching in Accordance with the Buddha's Own Mind
The Treatment of Illness and the Points of Difference between Mahayana and Hinayana and Provisional
Repaying Debts of Gratitude
On Practicing the Buddha's Teachings
On the Urabon
Letter to the Priests of Seicho-ji
Letter to Nichimyo Shonin
Letter to Shomitsu-bo
Questions and Answers on Embracing the Lotus Sutra
Reply to Sairen-bo
Rationale for Submitting the Rissho Ankoku Ron
Persecution by Sword and Staff
Rebuking Slander of the Law and Eradicating Sins
Recitation of the Hoben and Juryo Chapters
Reply to Lord Hakiri Saburo
Reply to Yasaburo
Letter to Ichinosawa Nyudo
Letter to Myomitsu Shonin
Reply to Hoshina Goro Taro
Wu-lung and I-lung
White Horses and White Swans
The Sutra of True Requital
The Kalpa of Decrease
The Farther the Source, the Longer the Stream
The Third Doctrine
The One-eyed Turtle and the Floating Sandalwood Log
Letter to Nakaoki Nyudo
General Stone Tiger
The Heritage of the Ultimate Law of Life
Lessening the Karmic Retribution
Letter to the Brothers
Hell is the Land of Tranquil Delight
On Prolonging Life
On the Buddha's Behavior
On the Buddha's Prophecy
On the Treasure Tower
Propagation by the Wise
The Embankments of Faith
The Dragon Gate
Strategy of the Lotus Sutra
Reply to Kyo-o
The Person and the Law
The One Essential Phrase
The Gift of Rice
The Real Aspect of the Gohonzon
Letter of Petition from Yorimoto
Introduction and Preface to the Ongi Kuden: Namu Myoho Renge Kyo [Devotion to the Lotus Sutra]
Muryogi Sutra [Sutra of Innumerable Meanings]
Chapter 3: Simile and Parable [Hiyu]
Chapter 4: Faith and Understanding [Shinge]
Chapter 6: Prediction [Juki]
Chapter 7: Phantom City [Kejoyu]
Chapter 8: Prophecy of Enlightenment for Five Hundred Disciples [Gohyaku Deshi Juki]

Chapter 3: Simile and Parable [Hiyu]

The fifth volume of the Hokke Mongu states, "The Buddha's great compassion is never exhausted, his skillful wisdom operates without limit. That is why the Buddha preaches parables. Moving the trees, he shows us the wind; raising his fan, he reveals the moon. This is how he awakens us to the truth." The [Buddha's] 'great compassion' is like the mercy and compassion that a mother feels for her child. As Chang-an states, 'One who rids the offender of evil is acting as his parent.' (Gosho Zenshu p. 721)

The sutra states, "At that time, Shariputra's mind danced with joy. Then he immediately stood up, pressed his palms together, gazed up in reverence at the face of the World Honored One." (LS p. 47, 3LS p. 77)

'Shariputra' represents the physical and spiritual activities of all persons in the ten worlds. Now Nichiren and his disciples who chant Nam Myoho Renge Kyo are all Shariputras. One 'dances with joy' when one comes to the realization that the phenomena of the body and mind are the Mystic Law. 'Pressing' refers to myo or Mystic, while 'palms' refer to ho or the Law. 'Together' means the 'world of Buddhahood' and 'palms' mean the other nine worlds. (Gosho Zenshu p. 722)

The sutra states, "But now I have heard from the Buddha what I never heard before, a Law never before known in the past, and it has ended all my doubts and regrets. My body and mind are at ease and I have gained a wonderful feeling of peace and security." (LS p. 48, 3LS p. 78)

'I have heard from the Buddha' refers to the disciples of Nichiren. This passage explains the doctrines of 'threefold contemplation in a single mind' and the 'three thousand realms in a single moment of life' whereby we attain Buddhahood in our present form. Provisional teachings offer neither ease nor peace. According to the orally transmitted teachings, 'my body and mind are at ease' indicates the principle of 'earthly desires are enlightenment' and the 'sufferings of birth and death are nirvana.' 'Body' here indicates that the sufferings are nirvana and 'mind' that 'earthly desires are enlightenment.' The joy of mouth is chanting Nam Myoho Renge Kyo. The joy of mind arises from the elimination of the obstacle of darkness. (Gosho Zenshu p. 723)

The sutra states, "When I heard the sound of this Law." (LS p. 50, 3LS p. 80)

'Hearing' means to take faith in the Lotus Sutra and 'a voice' indicates the voice and sound [i.e. rhythm] of all phenomena, which signifies the Mystic Law. Regarding this 'voice,' the fourth chapter says 'we will take the voice of the Buddha way and cause it to be heard by all.' 'All' means human beings living in the phenomenal world, and 'voice' means Nam Myoho Renge Kyo. (Gosho Zenshu p. 723)

The sutra states, "This house has only one gate." (LS p. 56, 3LS p. 86)

Chapter Five of the Hokke Mongu states, 'This house has only one gate' serves to illustrate [the meaning of] the earlier passage 'by means of various teachings, I declare the Buddha way.' This gateway, moreover, has two meanings. It is also the gateway out from the house and [also] the gateway to the cart. The house represents birth and death, while the gateway is the essential path of exit. [From this view,] it represents the conclusion of the provisional teachings. The cart is the teaching of the Mahayana. The gateway [viewed as opening into the Mahayana] represents the conclusion of the perfect teaching.

The 'one gate' [leading out of the burning house] means faith in the Lotus Sutra. The [great white ox] cart indicates the Lotus Sutra itself. The ox represents Nam-myoho-renge-kyo. The [burning] house represents earthly desires. [Mounting the great white ox cart,] we travel the cycle of birth and death secure upon the earth of our inherent enlightened nature. (Gosho Zenshu p. 724)

The five elements that make up the bodies of living beings, such as we, are reflections of Myoho Renge kyo, and therefore we should use this Treasure Tower chapter as our mirror. (Gosho Zenshu p. 724)

The sutra Chapter states, "[The children will find constant enjoyment] in mounting this jeweled vehicle and proceeding directly to the place of practice." (LS p. 71, 3LS p. 100)

Embracing the Lotus Sutra is called 'proceeding directly to the place of practice. [wisdom throne]' It is not the case that he [votary] leaves his present place and goes elsewhere. Now the dwellings of Nichiren and his disciples who chant Nam Myoho Renge Kyo, whether in the mountains, valleys or the wide plains, is in every case the Land of Tranquil Light. (Gosho Zenshu p. 781)

  

Home
The True Entity of Life
The One Essential Phrase
The Essence of the Juryo Chapter
The True Object of Worship
The Selection of the Time
The Problem to Be Pondered Night and Day
Reply to the Mother of Lord Ueno
The Bodies and Minds of Ordinary Beings
Teaching, Practice, and Proof
On Omens
On Persecutions Befalling the Buddha
The Votary of the Lotus Sutra Will Meet Persecution
Thus I Heard
The Izu Exile
The Origin of the Urabon
The Royal Palace
The Meaning of Faith
The Third Day of the New Year
Reply to the Followers
The Causal Law of Life
The Swords of Good and Evil
The Teaching for the Latter Day
The Unmatched Fortune of the Law
Easy Delivery of a Fortune Child
Letter to Konichi-bo
Letter to Misawa
An Outline of the Zokurui and Other Chapters
Consecrating an Image of Shakyamuni Buddha Made by Shijo Kingo
Curing Karmic Disease
Admonitions Against Slander
Bestowal of the Mandala of the Mystic Law
The Receipt of New Fiefs
The Unity of Husband and Wife
Letter to Ko-no-ama Gozen
Winter Always Turns to Spring
On Filial and Unfilial Conduct
A Father Takes Faith
A Warning against Begrudging One's Fief
The Mongol Envoys
Reply to Tokimitsu
Reply to Myoho Bikuni Gozen
Beneficial Medicine for All Ills
A Sage Perceives the Three Existences of Life
The Proof of the Lotus Sutra
Letter to Jakunichi-bo
Aspiration for the Buddha Land
Reply to Lord Shijo Kingo
The Universal Salty Taste
Good Fortune in This Life
The Wealthy Man Sudatta
Letter to Gijo-bo
New Year's Gosho
Persecution at Tatsunokuchi
Easy Delivery of a Fortune Child
Reply to Lord Matsuno's Wife
The Birth of Tsukimaro
Banishment to Sado
Great Evil and Great Good
Happiness In This World
Letter from Echi
Letter to Endo Saemon-no-jo
Letter to Priest Nichiro in Prison
On Flowers and Seeds
On Itai Doshin
Postscript to the Rissho Ankoku Ron
Reply to a Believer
Reply to Ko Nyudo
Reply to Lady Onichi-nyo
Reply to Lord Matsuno
Rissho Ankoku Ron
The Difficulty of Sustaining Faith
The Offering of a Summer Robe
The Property of Rice
The Wonderful Means of Surmounting Obstacles
Unseen Virtue and Visible Reward
Upholding Faith in the Gohonzon
The Drum at the Gate of Thunder

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