Poetry from the hermitage
That’s my understanding too. Eastern philosophies are not atheistic in the same sense of what is considered atheism in the West.
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Here is a 1979 Japanese movie about Nichiren.
Although it leaves out many details and depth, it depicts Nichiren the Great Bodhisattva of Japan and the severe persecution he faced.
Anyone interested in religion should familiarize themselves with Nichiren and his writings just as they would study Jesus.
With an understanding of cause and effect, one can realize how persecution of such a great Buddha as Nichiren, just as Christ was persecuted, leads to “general punishment” of the people of a country. Japan’s evil causes of slander of Nichiren and the Lotus Sutra, led to becoming a country hit with Nuclear bombs. The Supreme Law is strict!
When the Mongols were invading Japan as foretold by Nichiren in the writing called “Securing the Peace of the Land, by the Establishment of True Buddhism”(1260) (addressed to the chief of the Shogunate in Japan). Nichiren famously, kneeled and prayed with the Lotus Sutra, , for the country’s protection and the “Kamikaze” winds rose up and destroyed the Mongol’s 500 + warships. This was a well known historical reality.
Later, Japan used the “Kamikaze” term for suicide missions during WW2, even though much of Japan had already betrayed Nichiren’s teachings using the story of Nichiren’s power of faith in a twisted way.
Because of Japan’s previous slander, the Christian world, still has residual animosity of Japan and some would lump Nichiren in with ww2 Japan and slander or ignore Nichiren. Just as some mistaken Buddhists might consider Christians as heretics, the same is true in the reverse, that Christian might think Buddhism is heretical. In reality, they are the same. The Lotus Sutra explained that the true Buddhism appears in other country, by incarnations with different names.
As someone born Christian, I began to study Buddhism very young, when noticing that much from the Gospels came directly Buddhist Sutras. When I first read Buddhist Sutras, I realized it was the historical origin of “The Sermon on the Mount.”—that Jesus was actually teaching Buddhism to the people of Judea—the Jews, Greeks and Romans and others in the area.
Nichiren in a way was like a “2nd coming,” but in the far off country of Japan, that had never even heard of Christianity until hundreds of years later.
Watch the movie on a smart TV if possible. It’s a wide screen epic.
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They were hit with two atomic bombs because Americans knew that the Japanese would not surrender without drastic steps being taken.
Nothing to do with 650! year old myths
One of the honorific titles of a Buddha is Great Physician, because through a Buddha’s teaching a person can be released from their illnesses and evil karma.
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The law of Life and death is not a myth, it is reality as it is. It’s Cause and Effect.
It can only be grasped through faith and practice
the video above with English subtitles had vanished. Here is another version, but use CC/settings/subtitles/autotranslate/english for English. This is about Nichiren and the Mongol Invasion. A true story. The CC can be hilarious.
Years before, Nichiren had told the rulers of Japan the Mongols were going to attack Japan. He said it would be the result of slander of the Lotus Sutra leading to Foreign Invasion and Social upheaval.
Terminology in Christianity, Buddhism, Judaism, and Hinduism differ by language and the technical capacity of the particular audience in a given country and time. This is fundamental to understanding the sequence of propagation of religious teachings in various countries.
To complicate this further is the reality of inter-religion, schisms and differing interpretation of scriptures, literal understanding throughout each religion.
When one studies the source texts, in each religion mentioned above one finds the same pronouncements, using different terminology, that when understood, say exactly the same thing.
One can see examples of institutionalized interpretations, of later church leaders calling each other within their own religion and the other religions “heathens.”
A particular Buddhist Saint Nichiren, of Japan, (1222-1282) wrote numerous letter and essays during his ministry. One short letter contains a passage stating:
“Although the people who study Buddhism outnumber the dust particles of the earth, those who actually become Buddhas are fewer than the number of dust particles one can place on his fingernail.”
This passage is speaking if the time period called, “The Latter Day of the Law.” when Buddhism is diminished in the lives of the masses of people in the world.
This idea of “The Latter Day of the Law.” can be found in all these religions.
Besides this term, most all important terms ARE SHARED, by these religions, yet people in the Latter Day, have a particular problem being able to generalize in a more spiritually developed way.
Here is the complete letter mentioned above. Please study this using the eyes of Buddha/Christ/Avatar terminology.
Letter to Misawa
Please tell the people of Suruga that they should unite firmly in faith.
I have received your offerings of a hundred oranges, kelp, green laver, ogo and other produce which you took the trouble of sending to me in this remote mountainous place. I have also received the quilted robe made by Utsubusa-no-ama.
I have read your letter most attentively. Although the people who study Buddhism outnumber the dust particles of the earth, those who actually become Buddhas are fewer than the number of dust particles one can place on his fingernail. This the Lord Buddha Shakyamuni clearly states in the Nirvana Sutra. On reading it, I wondered why it should be so difficult, but after some thought, I realized the most plausible answer. Although one studies Buddhism, it is difficult to practice it correctly because of the foolishness of his mind, or because, even though one may be wise, he follows an evil teacher and fails to realize that he is being misled. Moreover, even though one may encounter a good teacher and the sutra of the true teaching and thereby learn the True Law, inevitably, at the time when he resolves to free himself from the sufferings of birth and death and attain Buddhahood, he will encounter the three obstacles and four devils, just as surely as a shadow follows the body and rain is accompanied by clouds. Even if you should manage to overcome the first six, if you are defeated by the seventh, you will not be able to become a Buddha.
Let us leave the first six for now. The seventh is caused by the Devil of the Sixth Heaven. When a common mortal of the Latter Day of the Law is ready to attain Buddhahood, having realized the true meaning of all the Buddha’s teachings and understood the profound teaching of the Maka Shikan, this devil is greatly surprised. He says to himself, “This is most vexing. If I allow this person to remain in my domain, he will not only free himself from the sufferings of birth and death but lead others to enlightenment as well. Moreover, he will take over my realm and change it into a pure land. What shall I do?” The devil then summons all his underlings from the threefold world of desire, form and formlessness and tells them, “Each of you now go and harass that votary, according to your respective skills. If you should fail to make him abandon his Buddhist practice, then enter into the minds of his disciples, patrons and the people of his land and thus try to persuade or threaten him. If these attempts are also unsuccessful, I myself will go down and enter the mind and body of his sovereign to persecute that votary. Together, how can we fail to prevent him from attaining Buddhahood?”
I, Nichiren, have long been aware of all this, and therefore know how difficult it is for a common mortal of the Latter Day to become a Buddha in this lifetime. The sutras describe in many places how Shakyamuni Buddha attained enlightenment, and the obstacles he suffered because of the Devil of the Sixth Heaven seem absolutely unbearable. The fiendish acts of Devadatta and of King Ajatashatru were due solely to the workings of that devil. The Lotus Sutra says, “Since hatred and jealousy abound even during the lifetime of the Buddha, how much worse will it be in the world after his passing?” A common mortal like Nichiren would not be able to bear any of the Lord Buddha Shakyamuni’s sufferings for a single day or even for a single moment, let alone all the various persecutions which befell him during a period of more than fifty years. Moreover, it is taught that in the Latter Day of the Law, persecutions will be ten billion times greater than those in Shakyamuni’s day. I wondered how I could possibly withstand them. A sage, however, is said to be capable of predicting what will occur in the future. With regard to the three periods of past, present and future, and understanding of the future is the mark of a true sage. I, Nichiren, may not be a sage, but I have for some time known that Japan would in our day bring ruin upon itself [because of its attachment to heretical teachings].
I knew that if I dared to say this openly, then surely I must be the votary of the Lotus Sutra whom the Buddha prophesied would appear after his death and fulfill the Buddha’s teaching, “…how much worse will it be in the world after his passing?” But if though knowing what the future holds, I remained silent, I would be condemned to be born a mute or a stutterer in lifetime after lifetime. I myself would become a great enemy of the Lord Shakyamuni and a traitor to the ruler of Japan. After death, I would fall into the great citadel of the hell of incessant suffering. For years, therefore, I have continually admonished myself that, even though I might lack food or clothing, or be rebuked by my parents, brothers, teacher and friends, or be persecuted by the ruler and all the people, if I were going to waver even in the slightest on that account, I would have done better never to have spoken out in the first place.
Since the infinite past, I may have met the Lotus Sutra several times and set my heart on attaining enlightenment. However, while I may have been able to bear one or two minor difficulties, I must have given up when faced with a succession of great obstacles. In this life, I knew that if I were truly resolved to withstand the harshest trials, then I must speak out. This I did, and I encountered major persecutions one after another, just as the sutra predicts.
My resolution is now inflexible. Determined to endure any hardship, I have fulfilled the Buddha’s prediction, and I have no doubt [that I am the votary of the Lotus Sutra]. Now I am living here in these desolate mountains and forests. Even if you should abandon your faith in the Lotus Sutra, how could I regard as strangers people who, if only for a day or even for a moment, have helped me survive? Never have I cared what happens to me personally. I promised that no matter what might befall me, I would maintain my faith without regressing, and if I became a Buddha, I would lead all of you to enlightenment. You have less knowledge of Buddhism than I, and moreover, you are lay believers with lands, families and retainers. Therefore, it may be extremely difficult for you to sustain your faith throughout life. This is why I have always told you that because of your position, it would be better to feign ignorance of this teaching. No matter what may happen in the future, be assured that I will never forsake or neglect you.
As for my teachings, regard those before my exile to Sado as equivalent to the Buddha’s pre-Lotus Sutra teachings. I had thought that if the ruler of this country desired to govern well, he would summon the priests of the Shingon sect for an open debate with me, and that, on that occasion, I would reveal for the first time the true teaching of supreme importance. Before my exile, I withheld this teaching even from my disciples for fear that if I should tell them, even in confidence, they might inadvertently disclose it to the Shingon priests, who would then avoid the debate. This is why I refrained from revealing the true teaching to all of you as well.
Then on the night of the twelfth day of the ninth month in the eighth year of Bun’ei (1271), I was very nearly beheaded at Tatsunokuchi. From that time, I felt pity for my followers because I had not yet revealed the true teaching to any of them. With this in mind, I secretly conveyed my teaching to my disciples from the province of Sado. After the Buddha’s death, great scholars and teachers of Buddhism such Mahakashyapa, Ananda, Nagarjuna, Vasubandhu, T’ien-t’ai, Miao-lo, Dengyo and Gishin knew this teaching, but kept it in their hears and did not express it in words. The reason was that the Buddha had forbidden them to spread it, stating, “After my death, this great Law should not be revealed until the Latter Day of the Law arrives.” I, Nichiren, may not be an envoy sent by the Buddha, but my appearance in this world coincides with the age of the Latter Day. Moreover, quite unexpectedly, I came to realize this teaching, which I now expound to prepare the way for a sage.
With the appearance of this teaching, all the teachings advocated by the scholars and teacher of Buddhism during the Former and Middle Days of the Law will be like stars after sunrise or an awkward apprentice beside a skilled craftsman. It is predicted that once this Law is revealed in this era, the Buddha images as well as the priests of the temples built in the Former and Middle Days will all lose their power to benefit people, and only this one great Law shall spread all over the world. Since all of you have a bond with this teaching, you should feel reassured.
Utsubusa came a long distance to visit me despite her advanced age, but since I was told that it was merely a casual visit on her way back from the shrine of her ancestors, I would not see her, although I pitied her greatly. Had I permitted her to see me, I would have been allowing her to commit slander against the Lotus Sutra. The reason is that all gods are subjects, and the Buddha is their lord. It is against even the code of society to visit one’s lord on the way back from calling on one of his subjects. Moreover, Utsubusa is a nun, a follower of the Buddha. She should have the Buddha foremost in mind. Because she made this and other mistakes as well, I refused to see her. She was not the only one, however. I refused to see many others who stopped by to visit me on their return from the hot spring resort at Shimone. Utsubusa is the same age that my parents would be. I feel deeply sorry to have disappointed her, but I want her to understand this point.
After you came here to see me the year before last, I received word - true or not, I do not know - that you were ill, and I wanted to send a messenger to inquire after you. However, my disciples said that much as they understood how I felt, they advised against it, as it might embarrass you. Therefore I abandoned the idea, acknowledging that such is the way of the world. I thought that if you were really ill, you would inform me, since you have always been sincere and faithful. I did not hear from you, however, so I myself deliberately refrained from inquiring after you, although I have been anxious about you all this time. Change is the way of all things, but last year and this year too the world has changed so greatly that I feared I might not be able to see you any more. Just when I was longing to hear from you, your letter arrived. Nothing could have given me greater pleasure. Please tell the Lady Utsubusa about all that I have written here.
I would like to explain further about my teaching, but this letter is already too long. Earlier I mentioned the Zen, Nembutsu and Ritsu sects. However, of the many sects of Buddhism, Shingon is the very teaching which brought ruin upon China and will destroy Japan as well. Not only were six priests - Shan-wu-wei, Chin-kang-chih and Pu-k’ung of China, and Kobo, Jikaku and Chisho of Japan - confused as to the relative superiority of the Lotus Sutra and the three sutras of Dainichi, but also the first three made false objects of worship representing the two worlds and misled people to believe that these mandalas had originated in India. Being so deceived, the latter three priests learned the doctrines of Shingon, brought them to Japan and spread them throughout the land, from the ruler down to the common people. Emperor Hsuan-tsung of China lost his empire because of the Shingon doctrines, and our country is also steadily declining. The retired eighty-second emperor, Gotoba, was robbed of his power by the Kamakura government despite Bodhisattva Hachiman’s oath to protect one hundred successive rulers. This misfortune was solely the result of the prayers offered by eminent priests who followed the three Shingon priests - Kobo and the others - on behalf of the imperial court. These evil prayers “returned to the originators.”
Because the Kamakura shogunate attacked the evil doctrine of Shingon and its evil men, it might have ruled our land for eighteen generations more, in accordance with the oath of Bodhisattva Hachiman. However, it has now turned to the men of the same evil doctrine it once opposed. Therefore, as Japan no longer has a ruler worthy of protection, Bonten, Taishaku, the gods of the sun and moon, and the Four Heavenly Kings have replied to this slander by ordering a foreign country to invade Japan. They have also dispatched the votary of the Lotus Sutra as their envoy. The ruler, however, does not heed his warnings. On the contrary, he sides with the evil priests, thus creating chaos in both religious and secular realms. As a result, he has become a formidable enemy of the Lotus Sutra. And as his slander has long continued, this country is on the verge of ruin.
Today’s epidemic is no less than the harbinger of defeat in a great war which is to come. How pitiful! How tragic!
Nichiren
The twenty-third day of the second month
I believe that is key. I’ve studied eastern and western religions in college. I was raised catholic and accepted Jesus Christ as my savior many years ago. However over time I’ve moved away from the western concept of an all powerful deity and have since embraced the eastern concept of god being within ones self.
After reading, one my object that this is not monotheism because it speaks of multiple “Gods,” but in Buddhism and Hinduism as well, these “Gods” are Devas—Angels, not the Supreme Being. These are called “Shorten Zenjin” (Jap) —protective functions. They are subordinate to the Supreme Being, just as Angels are subordinate to God. The Christ is the Buddha, or Avatar, born for the Salvation of humankind.
A definition from the Buddhist Dictionary:
heavenly gods and benevolent deities ［諸天善神］ ( shoten-zenjin): Also, Buddhist gods, protective gods, tutelary gods, guardian deities, etc.
The gods that protect the correct Buddhist teaching and its practitioners. Gods who function to protect the people and their land and bring good fortune to both. Heavenly gods and benevolent deities is a generic term for the Buddhist pantheon that includes Brahmā, Shakra, the four heavenly kings, the Sun Goddess, the gods of the sun and moon, and other deities. Many of these gods and deities were traditionally revered in India, China, and Japan.
They became part of Buddhist thought as Buddhism flourished in those areas. Rather than primary objects of belief or devotion, Buddhism tends to view them as functioning to support and protect the Buddha, the Law, or Buddhist teachings, and practitioners.
The “Introduction” (first) chapter of the Lotus Sutra describes a scene in which the heavenly beings or gods gather to hear the preaching of the sutra. The “Peaceful Practices” (fourteenth) chapter of the sutra says, “The heavenly beings day and night will for the sake of the Law constantly guard and protect [those who practice as the sutra teaches].” In the Lotus Sutra, the gods are regarded as the guardians of those who embrace the sutra.
In “The Treatment of Illness” writing, Nichiren (1222–1282) writes, “The fundamental nature of enlightenment manifests itself as Brahmā and Shakra, whereas the fundamental darkness manifests itself as the devil king of the sixth heaven” Here, the gods are viewed as manifestations of the Buddha nature in one’s life.
The Golden Light Sutra reads: “Though this sutra exists in the nation, its ruler has never allowed it to be propagated. In his heart he turns away from it, and he takes no pleasure in hearing its teachings. . . . In the end, he makes it impossible for us [the four heavenly kings] and the other countless heavenly beings who are our followers to hear this profound and wonderful teaching. He deprives us of the sweet dew of its words and cuts us off from the flow of the correct teaching, so that our majesty and strength are drained away. . . . And once we and the others abandon and desert this nation, then many different types of disasters will occur in the country, and the ruler will fall from power.”
This passage may be interpreted as indicating that the gods gain their strength from the Buddhist Law, and that they are the inherent functions of nature and society that protect those who uphold that Law.
When I was very young I quickly became a follower of Jesus. As I became 10 yrs old I had learned meditation and learned how to concentrate on prayer.
I had remarkable visions of Jesus and saw myself sitting at his feet listening. When I was 16 yrs. Jesus notified me of Buddhist scriptures as if they were his own.
When I listen to my favorite Christian TV shows on Sundays --Charles Stanley I never miss-- it never ceases to amaze me how someone like Charles Stanley is teaching correct Mahayana even if not aware of it.
Naturally in the west, all Buddhism tends to be lumped together by intellectuals or non-experiential head-trippers or biased historians, gloss over things.
People should look deeply at how different countries at different times, differ by the capacity of the hearer to understand or naturally resonate to the teachings. Both true Christianity and true Mahayana Buddhism are the same, but it is okay to transcend social constructs of a given time and place, language and support of a worldly body politic.
The history behind what I am talking about is incredibly complex and ultimately can only be understood by divine intervention in one’s own life. That is different from “thinking” about dogma.
Here is a good essay that delves into Early Christian Buddhist connection, from a Christian who has done some study in this area.
A section of the Lotus Sutra Chapter 2 The Expedient Means Chapter.
The power of this Sutra to awaken the mind is awesome. One reads the Sutra with one’s entire body and mind.
"When the Lord for the third time heard the entreaty of the venerable Sâriputra, he spoke to him as follows: Now that thou entreatest the Tathâgata a third time, Sâriputra, I will answer thee. Listen then, Sâriputra, take well and duly to heart what I am saying; I am going to speak.
Now it happened that the five thousand proud monks, nuns and lay devotees of both sexes in the congregatino rose from their seats and, after saluting with their heads the Lord’s feet, went to leave the assembly. Owing to the principle of good which there is in pride they imagined having attained what they had not, and having understood what they had not. Therefore, thinking themselves aggrieved, they went to leave the assembly, to which the Lord by his silence showed assent.
Thereupon the Lord addressed the venerable Sâriputra: My congregation, Sâriputra, has been cleared from the chaff, freed from the trash; it is firmly established in the strength of faith. It is good, Sâriputra, that those proud ones are gone away. Now I am going to expound the matter, Sâriputra. ‘Very well, Lord,’ replied the venerable Sâriputra. The Lord then began and said:
It is but now and then, Sâriputra, that the Tathâgata preaches such a discourse on the law as this. just as but now and then is seen the blossom of the glomerous fig-tree, Sâriputra, so does the Tathâgata but now and then preach such a discourse on the law. Believe me, Sâriputra; I speak what is real, I speak what is truthful, I speak what is right. It is difficult to understand the exposition of the mystery of the Tathâgata, Sâriputra; for in elucidating the law, Sâriputra, I use hundred thousands of various skilful means, such as different interpretations, indications, explanations, illustrations. It is not by reasoning, Sâriputra, that the law is to be found: it is beyond the pale of reasoning, and must be learnt from the Tathâgata. For, Sâriputra, it is for a sole object, a sole aim, verily a lofty object, a lofty aim that the Buddha, the Tathâgata, &c., appears in the world. And what is that sole object, that sole aim, that lofty object, that lofty aim of the Buddha, the Tathâgata, &c., appearing in the world? To show all creatures the sight of Tathâgata-knowledge does the Buddha, the Tathâgata, &c., appear in the world; to open the eyes of creatures for the sight of Tathâgata-knowledge does the Buddha, the Tathâgata, &c., appear in the world. This, O Sâriputra, is the sole object, the sole aim, the sole purpose of his appearance in the world. Such then, Sâriputra, is the sole object, the sole aim, the lofty object, the lofty aim of the Tathâgata. And it is achieved by the Tathâgata. For, Sâriputra, I do show all creatures the sight of Tathâgata-knowledge; I do open the eyes of creatures for the sight of Tathâgata-knowledge, Sâriputra; I do firmly establish the teaching of Tathâgata-knowledge, Sâriputra; I do lead the teaching of Tathâgata-knowledge on the right path, Sâriputra. By means of one sole vehicle, to wit, the Buddha-vehicle, Sâriputra, do I teach creatures the law; there is no second vehicle, nor a third. This is the nature of the law, Sâriputra, universally in the world, in all directions. For,Sariputra, all the Tathâgatas, &c., who in times past existed in countless, innumerable spheres in all directions for the weal of many, the happiness of many, out of pity to the world, for the benefit, weal, and happiness of the great body of creatures, and who preached the law to gods and men with able means, such as several directions and indications, various arguments, reasons, illustrations, fundamental ideas, interpretations, paying regard to the dispositions of creatures whose inclinations and temperaments are so manifold, all those Buddhas and Lords, Sâriputra, have preached the law to creatures by means of only one vehicle, the Buddhavehicle, which finally leads to omniscience; it is identical with showing all creatures the sight of Tathâgata-knowledge; with opening the eyes of creatures for the sight of Tathâgata-knowledge; with the awakening (or admonishing) by the display (or sight) of Tathâgata -knowledge; with leading the teaching of Tathâgata-knowledge on the right path. Such is the law they have preached to creatures. And those creatures, Sâriputra, who have heard the law from the past Tathâgatas, &c., have all of them reached supreme, perfect enlightenment.
And the Tathâgatas, &c., who shall exist in future, Sariputra, in countless, innumerable spheres in all directions for the weal of many, the happiness of many, out of pity to the world, for the benefit, weal, and happiness of the great body of creatures, and who shall preach the law to gods and men (&c., as above till) the right path. Such is the law they shall preach to creatures. And those creatures, Sâriputra, who shall hear the law from the future Tathâgatas, &c., shall all of them reach supreme, perfect enlightenment."
