1222

Nichiren Soshu

Japanese Buddhist movement devoted to Nichiren, the fiery founder (1222-82), and his teachings

(See also: Nichiren Soshu, Body Mind and Soul)

Centuries: 12th century - 13th century - 14th century Decades: 1170s 1180s 1190s 1200s 1210s - 1220s - 1230s 1240s 1250s 1260s 1270s Years: 1217 1218 1219 1220 1221 1222 1223 1224 1225 1226 1227 See also: 1222 state leaders 1222 - Events. Foundation of the University of Padua Completion of the Cistercian convent in Alcobaca, Portugal Eric XI becomes King of Sweden Premysl Ottokar I reunites Bohemia and Moravia ...

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The University of Padua (Università degli Studi di Padova, UNIPD) is one of the most well-renowned universities in Italy. Located in the north-eastern part of country, it is one of the oldest universities in Europe, and the second oldest in Italy, founded in 1222. As of 2003 the university has approximately 65,000 students. University of Padua - History. The University of Padua was founded in 1222 when a large group of students and faculty left the University of Bologna seeking more academic freedom ...

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Nichiren Buddhism (Nichirenism, Nichiren Shoshu, NS, Nichiren Shoshu Buddhism): Mystical Japanese religion named after Nichiren Daishonin (1222-1282), founder of nichiren-shu (School of the Lotus of the Sun). Daishonin was a militant Japanese patriot and a incarnation of an early disciple of the Buddha. Chanting the Japanese expression Namu myoho renge-kyo (which literally means Veneration to the sutra [scriptural discourse] of the lotus of the good law [i.e, the Lotus Sutra]) is the core of NS worship. NS chanting isa means of gaining anything one wants, notably health, influence, and material assets.

(See also: Nichiren Buddhism, Body Mind and Soul, Alternative Health, Alternative Health Dictionary)

Seed of Buddhahood

(Jpn.: busshu)

The cause for attaining Buddhahood. The Buddha nature inherent in ordinary people, or the innate potential to become a Buddha; also the Buddha's teaching, which clarifies and enables people to realize their Buddha nature.

Bodhisattva practice, the practice required of a bodhisattva, is also regarded as the seed of Buddhahood. One ensures the cause for realizing enlightenment by receiving the Buddha's teaching, the seed of Buddhahood. Based on the Lotus Sutra, T'ien-t'ai (538-597) interpreted the seed of Buddhahood as the doctrine of three thousand realms in a single moment of life, and Nichiren (1222-1282) defined it as the Law of Nam-myoho-renge-kyo.

See: Sowing maturing and harvesting

(See also: Seed of Buddhahood, Enlightenment, Buddhism Enlightenment, Buddhism Enlightenment Dictionary)

Earthly desires are enlightenment

(Jpn.: bonno-soku-bodai)

A Mahayana principle based on the view that earthly desires cannot exist independently on their own; therefore one can attain enlightenment without eliminating earthly desires. This contrasts with the Hinayana view that extinguishing earthly desires is a prerequisite for enlightenment.

According to the Hinayana teachings, earthly desires and enlightenment are two independent and opposing factors, and the two cannot coexist; while the Mahayana teachings reveal that earthly desires are one with and inseparable from enlightenment. This is because all things, even earthly desires and enlightenment, are manifestations of the unchanging reality or truth-and thus are non-dual at their source.

The Universal Worthy Sutra, an epilogue to the Lotus Sutra, states, "Without either cutting off earthly desires or separating themselves from the five desires, they can purify all their senses and wipe away all their offenses."

T'ien-t'ai (538-597) says in Great Concentration and Insight, "The ignorance and dust of desires are enlightenment, and the sufferings of birth and death are nirvana."

In The Record of the Orally Transmitted Teachings, Nichiren (1222-1282) states: "The idea of gradually overcoming delusions is not the ultimate meaning of the 'Life Span' chapter of the Lotus Sutra. You should understand that the ultimate meaning of this chapter is that ordinary mortals, just as they are in their original state of being, are Buddhas," and, "Today, when Nichiren and his followers recite the words Nam-myoho-renge-kyo, they are burning the firewood of earthly desires, summoning up the wisdom-fire of enlightenment."

(See also: Earthly desires are enlightenment, Enlightenment, Buddhism Enlightenment, Buddhism Enlightenment Dictionary)

Fundamental darkness

(Jpn.: gampon-no-mumyo)

Also, fundamental ignorance or primal ignorance. The most deeply rooted illusion inherent in life, said to give rise to all other illusions. Darkness in this sense means inability to see or recognize the truth, particularly, the true nature of one's life.

The term fundamental darkness is contrasted with the fundamental nature of enlightenment, which is the Buddha nature inherent in life.

According to the Shrimala Sutra, fundamental darkness is the most difficult illusion to surmount and can be eradicated only by the wisdom of the Buddha. T'ien-t'ai (538-597) interprets darkness as illusion that prevents one from realizing the truth of the Middle Way, and divides such illusion into forty-two types, the last of which is fundamental darkness. This illusion is only extirpated when one attains the stage of perfect enlightenment, the last of the fifty-two stages of bodhisattva practice.

Nichiren (1222-1282) interprets fundamental darkness as ignorance of the ultimate Law, or ignorance of the fact that one's life is essentially a manifestation of that Law, which he identifies as Nam-myoho-renge-kyo. In The Treatment of Illness, Nichiren states: "The heart of the Lotus school is the doctrine of three thousand realms in a single moment of life, which reveals that both good and evil are inherent even in those at the highest stage of perfect enlightenment.

The fundamental nature of enlightenment manifests itself as Brahma and Shakra, whereas the fundamental darkness manifests itself as the devil king of the sixth heaven". Nichiren thus regards fundamental darkness as latent even in the enlightened life of the Buddha, and the devil king of the sixth heaven as a manifestation or personification of life's fundamental darkness. The Record of the Orally Transmitted Teachings reads, "Belief is a sharp sword that cuts off fundamental darkness or ignorance."

(See also: Fundamental darkness, Enlightenment, Buddhism Enlightenment, Buddhism Enlightenment Dictionary)

Planting the seeds of Buddhahood

(Jpn.: geshu)

Also, sowing the seeds of Buddhahood. One of the three benefits described in T'ien-t'ai's teachings: the benefits of sowing, maturing, and reaping the seeds of Buddhahood. The process of attaining Buddhahood is compared to that of cultivating plants. In this regard, Nichiren (1222-1282) states, "The Lotus Sutra is like the seed, the Buddha like the sower, and the people like the field". In teaching people, the Buddha begins by sowing the seeds of Buddhahood in their lives. The phase of sowing is divided into two stages: First, the Buddha causes the people to hear his teaching, and second, he leads them to take faith in it. These are termed respectively "sowing the seeds by letting one hear the teaching" (Jpn mompogeshu ) and "sowing the seeds by leading one to arouse faith in the teaching" (hosshin-geshu).

There are cases in which a person takes faith immediately upon hearing the teaching. There are also cases in which someone hears the teaching and later takes faith. In either case, the Buddha's teaching has the power to influence one's life, whether or not one takes faith in it immediately. In The Annotations on "The Words and Phrases of the Lotus Sutra," Miao-lo (711-782) states: "Whether one accepts or rejects the teaching, it enters one's ears and one thus establishes a bond with it. And then, though one may comply with or go against it, in the end one will be able to achieve liberation because of this bond." "Sowing the seeds by letting one hear the teaching" in this sense means that simply by hearing the Law one forms the cause, or seed, for attaining Buddhahood eventually, even if one should reject it initially.

See: Sowing maturing and harvesting

(See also: Planting the seeds of Buddhahood, Enlightenment, Buddhism Enlightenment, Buddhism Enlightenment Dictionary)

Six stages of practice

(Jpn.: roku-soku)

Also, six identities. Six stages in the practice of the Lotus Sutra formulated by T'ien-t'ai (538-597) in Great Concentration and Insight. They are as follows:

(1)         The stage of being a Buddha in theory. At this stage one has not yet heard the correct teaching and is ignorant of Buddhism. Nevertheless, a single moment of life is in itself identical to the truth of the matrix of the Thus Come One; in other words, one is a potential Buddha.

(2)         The stage of hearing the name and words of the truth. At this stage through the spoken or written word one comes to an intellectual understanding that one has the Buddha nature and that all phenomena are manifestations of the Buddhist Law. This may take place through reading or hearing the words of the sutras.

(3)         The stage of perception and action. Here one perceives the truth of the Buddha nature within oneself through practice, the truth and the wisdom to perceive it are in accord with each other, and one's words match one's actions.

(4)         The stage of resemblance to enlightenment. At this stage, one eliminates the first two of the three categories of illusion and attains purification of the six sense organs. Having advanced this far, one's wisdom resembles that of a Buddha. In terms of the fifty-two stages of practice, this stage corresponds to the first ten stages, the ten stages of faith.

(5)         The stage of progressive awakening. This is the stage at which one eradicates all illusions except fundamental darkness and awakens progressively to the truth of one's Buddha nature. In terms of the fifty-two stages, it corresponds to the eleventh (the first stage of security) through the fifty-first (the stage of near-perfect enlightenment).

(6)         The stage of ultimate enlightenment, or the highest stage of practice. At this stage, one finally eliminates fundamental darkness and fully manifests the Buddha nature. This corresponds to the stage of perfect enlightenment, the last of the fifty-two stages.

T'ien-t'ai taught that all people at whatever stage of practice are equally endowed with the potential for Buddhahood. In this way he prevented his disciples from falling into the error of self-deprecation or becoming discouraged. On the other hand, possessing the Buddha nature is not the same as attaining Buddhahood. T'ien-t'ai therefore divided practice into six progressive stages to prevent his disciples from falling into the error of arrogance and relaxing their efforts. In Great Concentration and Insight, he states: "If one lacks faith, one will object that it pertains to the lofty realm of the sages, something far beyond the capacity of one's own wisdom to understand. If one lacks wisdom, one will become puffed up with arrogance and will claim to be the equal of the Buddha."

The Record of the Orally Transmitted Teachings gives Nichiren's (1222-1282) interpretation of the six stages of practice: "Speaking in terms of the six stages of practice, the Thus Come One in this 'Life Span' chapter is an ordinary mortal who is in the first stage, that of being a Buddha in theory. When one reverently accepts Nam-myoho-renge-kyo, one is in the next stage, that of hearing the name and words of the truth. That is, one has for the first time heard the daimoku. When, having heard the daimoku, one proceeds to put it into practice, this is the third stage, that of perception and action. In this stage, one perceives the object of devotion that embodies the three thousand realms in a single moment of life. When one succeeds in overcoming various illusions and obstacles, this is the fourth stage, that of resemblance to enlightenment. When one sets out to convert others, this is the fifth stage, that of progressive awakening. And when one comes at last to the realization that one is a Buddha eternally endowed with the three bodies, then one is a Buddha of the sixth and highest stage, that of ultimate enlightenment.

"Speaking of the chapter as a whole, the idea of gradually overcoming delusions is not the ultimate meaning of the 'Life Span' chapter. You should understand that the ultimate meaning of this chapter is that ordinary mortals, just as they are in their original state of being, are Buddhas.

"And if you ask what is the action or practice carried out by the Buddha eternally endowed with the three bodies, it is Nam-myoho-renge-kyo."

(See also: Six stages of practice, Enlightenment, Buddhism Enlightenment, Buddhism Enlightenment Dictionary)

Life Span of the Thus Come One chapter

(Jpn.: Nyorai-juryo-hon)

Abbreviated as the "Life Span" chapter. The sixteenth chapter of the Lotus Sutra, in which Shakyamuni Buddha reveals that he originally attained enlightenment in the far distant past rather than in his present life in India as his listeners generally thought.

The chapter title "The Life Span of the Thus Come One" means the duration of Shakyamuni's life as a Buddha, that is, how much time has passed since he originally attained Buddhahood. T'ien-t'ai (538-597) of China ranks it as the key chapter of the essential teaching, or the latter fourteen chapters of the sutra.

The chapter opens with three exhortations and four entreaties, in which the Buddha three times admonishes the multitude to believe and understand his truthful words, and the assembly four times begs him to preach. Shakyamuni then says, "You must listen carefully and hear of the Thus Come One's secret and his transcendental powers." He proceeds to explain that, while all heavenly and human beings and asuras believe that he first attained enlightenment in his present lifetime under the bodhi tree, it has actually been an incalculable length of time since he attained enlightenment. He then offers a dramatic description of the magnitude of this immeasurably long period. He describes taking a vast number of worlds, grinding them to dust, and then traversing the universe, dropping a particle each time one passes an equally vast number of worlds. Having exhausted all the dust particles, one takes all the worlds traversed, whether they have received a dust particle or not, and grinds them to dust. Then Shakyamuni says: "Let one particle represent one kalpa. The time that has passed since I attained Buddhahood surpasses this by a hundred, a thousand, ten thousand, a million nayuta asamkhya kalpas."

Commentaries on this chapter refer to this cosmically immense period as "numberless major world system dust particle kalpas." In the essential teaching of the Lotus Sutra, Shakyamuni thus refutes the view that he attained enlightenment for the first time in this life in India and reveals his original attainment of enlightenment in the remote past. T'ien-t'ai refers to this in The Words and Phrases of the Lotus Sutra and The Profound Meaning of the Lotus Sutra as "opening the near and revealing the distant," "casting off the transient and revealing the true," and "opening the transient and revealing the true." Here, "the transient" means Shakyamuni's transient status, and "the true" means his true identity. From his original attainment of Buddhahood, Shakyamuni declares, he has constantly been here in this saha world preaching the Law, appearing as many different Buddhas and using various means to save living beings. Though he says that he enters nirvana, he merely uses his death as a means to arouse in people the desire to seek a Buddha. He then illustrates this idea with the parable of the skilled physician and his sick children. In the parable, the children of a skilled physician have accidentally swallowed poison. Having lost their senses, they refuse the medicine their father offers them as an antidote. The father then goes off to a remote place and sends a message informing his children he has died. Shocked to their senses, the children take the medicine their father has left for them and are cured. The Buddha is compared to the father in this parable, living beings to the children who have drunk poison, and the Buddha's entry into nirvana to the father's report of his own death-an expedient means to arouse in people the aspiration for enlightenment. The chapter concludes with a verse section, which restates the important teachings of the preceding prose section.

In Profound Meaning, T'ien-t'ai interprets the "Life Span" chapter as revealing the three mystic principles of the true cause (the cause for Shakyamuni's original attainment of enlightenment), the true effect (his original enlightenment), and the true land (the place where the Buddha lives and teaches). He interprets the passage "Originally I practiced the bodhisattva way ... " as indicating the stage of non-regression, or the eleventh of the fifty-two stages of bodhisattva practice, which he explained as the true cause that enabled Shakyamuni to attain Buddhahood. In answer to the question of what Shakyamuni practiced in order to reach the stage of non-regression, Nichiren (1222-1282) identified it as the Law of Nam-myoho-renge-kyo.

(See also: Life Span of the Thus Come One chapter, Enlightenment, Buddhism Enlightenment, Buddhism Enlightenment Dictionary)

Sowing maturing and harvesting

(Jpn.: shu-juku-datsu)

The three-phase process by which a Buddha leads people to Buddha-hood. In The Words and Phrases of the Lotus Sutra, T'ien-t'ai (538-597) set forth this concept based on the Lotus Sutra, comparing the process of people attaining Buddhahood to the growth of a plant. In the first stage, "sowing," the Buddha plants the seeds of Buddhahood in the lives of the people, just as a gardener sows seeds in the soil. Nichiren (1222- 1282) states in The Essentials for Attaining Buddhahood, "The Buddha is like the sower, and the people like the field". In the second stage, the Buddha nurtures the seeds he has planted by helping the people practice the teaching and leading them gradually to Buddhahood. This stage is compared to the gardener's care for the sprouting and growth of a plant and is called "maturing." In the third and final stage, the Buddha leads the people to reap the harvest of enlightenment, enabling them to attain Buddhahood. This is comparable to the gardener reaping the fruit of a plant and is called "harvesting."

The process of sowing, maturing, and harvesting is described as taking place over countless kalpas. From the viewpoint of the essential teaching (latter half ) of the Lotus Sutra, Shakyamuni first planted the seeds of enlightenment in the lives of his disciples numberless major world system dust particle kalpas in the past. He then nurtured them as the sixteenth son of the Buddha Great Universal Wisdom Excellence major world system dust particle kalpas in the past and later as the Buddha in India by preaching the pre-Lotus Sutra teachings and the theoretical teaching (first half ) of the Lotus Sutra. He finally brought them to fruition, or enlightenment, with the "Life Span" (sixteenth) chapter of the Lotus Sutra. Seen from this perspective, Shakyamuni's essential teaching was expounded for the purpose of reaping the harvest of enlightenment and accordingly is called the teaching of the harvest. The pre-Lotus Sutra teachings and the theoretical teaching, through which Shakyamuni nurtured his disciples' capacity for enlightenment, are regarded as the teaching of maturing. As a whole, Nichiren refers to Shakyamuni's teachings as the Buddhism of the harvest.

In The Object of Devotion for Observing the Mind, Nichiren states: "He Shakyamuni planted the seeds of Buddhahood in their lives in the remote past numberless major world system dust particle kalpas ago and nurtured the seeds through his preaching as the sixteenth son of the Buddha Great Universal Wisdom Excellence major world system dust particle kalpas ago and through the first four flavors of teachings the pre-Lotus Sutra teachings and the theoretical teaching in this life. Then with the essential teaching he brought his followers to the stage of near-perfect enlightenment and finally to that of perfect enlightenment" (369-70). In the same work, Nichiren writes: "The essential teaching of Shakyamuni's lifetime and that revealed at the beginning of the Latter Day are both pure and perfect in that both lead directly to Buddha-hood. Shakyamuni's, however, is the Buddhism of the harvest, and this is the Buddhism of sowing. The core of his teaching is one chapter and two halves, and the core of mine is the five characters of the daimoku alone". Though "one chapter and two halves" indicates that Shakyamuni planted the seeds of Buddhahood in the lives of his followers, the teaching of sowing is "hidden in the depths of the 'Life Span' chapter" of the Lotus Sutra. More specifically, it is hidden in the sentence "Originally I practiced the bodhisattva way."

Nichiren referred to the hidden teaching as "the seed of Buddhahood, that is, the three thousand realms in a single moment of life" in The Object of Devotion for Observing the Mind (365). In The Opening of the Eyes, he writes: "This is the doctrine of original cause and original effect. It reveals that the nine worlds are all present in beginningless Buddha-hood and that Buddhahood is inherent in the beginningless nine worlds. This is the true mutual possession of the Ten Worlds, the true hundred worlds and thousand factors, the true three thousand realms in a single moment of life". This indicates the eternal Mystic Law that enables people to reveal Buddhahood from their beginningless nine worlds. Originally Shakyamuni practiced the bodhisattva way as a common mortal with this Law as his teacher and thus realized and manifested his inherent Buddhahood.

In contrast with Shakyamuni's Buddhism, Nichiren identified his teaching as the Buddhism of sowing and defined the daimoku of Nam-myoho-renge-kyo as the teaching for planting the seeds of enlightenment. Because Nam-myoho-renge-kyo is the law of the simultaneity of cause and effect, it contains within it all three stages of sowing, maturing, and harvesting. The Words and Phrases of the Lotus Sutra refers to two types of people: those who received the seeds of Buddhahood and have good roots and those who do not. According to Nichiren, people in the Latter Day of the Law never received the seeds of Buddhahood from the Buddha in the past and must therefore first receive the seeds of Buddhahood in their lives. Then they can complete the whole process of maturing and harvesting in this lifetime. Nichiren established the object of devotion called the Gohonzon, embodying in it the Law of Nam-myoho-renge-kyo as a means for people to plant the seeds of Buddha-hood in their lives and reap the fruit of Buddhahood. In Nichiren's teaching, the practice for doing so involves chanting Nam-myoho-renge-kyo with faith in the Gohonzon.

See: Teacher of the true effect, Teacher of the true cause

(See also: Sowing maturing and harvesting, Enlightenment, Buddhism Enlightenment, Buddhism Enlightenment Dictionary)

The Book of the Bee is an historical/theological compilation containing numerous bible legends. It was written by Syrian Nestorian Solomon, Bishop of Bassora (c. 1222). It was written in Syriac. Book of the Bee - External link. The Book of the Bee translated by E. A. Wallis Budge 1886 ...

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Alexander Hales (also Halensis, Alensis, Halesius, Alesius; called Doctor Irrefragabilis and Theologorum Monarcha) was a scholastic theologian. He was born at Hales, Gloucestershire, England, and died in Paris on August 21, 1245. He was educated in the monastery at Hales, studied and lectured at Paris, acquired great fame as a teacher in theology, and entered the Franciscan order in 1222. Alexander was the first to write a commentary on the Sentences of Peter Lombard, before him theolog ...

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Trefoil - Architecture. Trefoil (from Latin trifolium, three-leaved plant, French trèfle, German Dreiblatt and Dreiblattbogen) is a term in Gothic architecture given to the ornamental foliation or cusping introduced in the heads of window-lights, tracery, panellings, etc., in which the center takes the form of a three-lobed leaf (formed from three partially-overlapping circles). One of the earliest examples is in the plate tracery at Winchester (1222 - 1235). The four-fold vers ...

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Chaiyaphum (Thai ชัยภูมิ) is one of the north-eastern provinces (changwat) of Thailand. Neighboring provinces are (from north clockwise) Khon Kaen, Nakhon Ratchasima, Lopburi and Phetchabun. Chaiyaphum Province - Geography. The province is cut into two halves by the Phetchabun mountain range, with the highest elevation in the province at 1222 m. The east of the province belongs to the Khorat Plateau. Three national parks are located in the province. The Tat Tohn National Park is ...

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Nichiren Buddhism (日蓮系諸宗派: Nichiren-kei sho shūha) is a branch of Buddhism based on the teachings of the 13th century Japanese monk Nichiren (1222–1282). Nichiren Buddhism is a comprehensive term covering several major schools and many sub-schools, as well as several of Japan's new religions. Various forms of Nichiren Buddhism have had great influence among certain sections of Japanese society at different times in the country's history, such as among the merchants of Kyoto in Japan's middle ages and among ...

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Nichiren (日蓮) (February 16, 1222 – October 13, 1282), born Zennichimaro (善日麿), later Zeshō-bō Renchō (是生房蓮長), and finally Nichiren (日蓮), was a Buddhist monk of 13th century Japan. A controversial figure during his lifetime, he is founder of Nichiren Buddhism, a major Japanese Buddhist stream encompassing several schools of often widely conflicting doctrine. Nichiren - Lifetime. Nichiren - Birth education initial teaching. Nichiren was b ...

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Wipperfürth is a Northrhine-Westfalian municipality in the Oberbergischer Kreis, about 40 km north-east of Cologne, and the eldest town in the Bergischen Land. Wipperfürth - History. The eldest documentary mention dates from 1131. In the Siegburger Mirakelbuch the place is already designated Oppidum(=town). Manner of writing of the first naming: "Weperevorthe". between 1217 and 1222 received Wipperfürth town rights. The management of the town became in 1283 from count Adolf V. regulated from mount ...

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1156 - Events. Establishment of the Carmelite Order Hogen Rebellion in Japan January 20 - According to legend, freeholder Lalli slays English crusader Bishop Henry with an axe on the ice of the lake Köyliönjärvi in Finland. The Privilegium Minus elevates Austria to the status of a duchy ruled by the Babenburgs family. (see History of Austria). Mosan artists create the Stavelot Triptych, a masterpiece of goldsmithing, as a reliquary to house purported pieces of the True ...

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Trefoil (from Latin trifolium, three-leaved plant, French trèfle, German Dreiblatt and Dreiblattbogen) is a term in Gothic architecture given to the ornamental foliation or cusping introduced in the heads of window-lights, tracery, panellings, etc., in which the center takes the form of a three-lobed leaf (formed from three partially-overlapping circles). One of the earliest examples is in the plate tracery at Winchester (1222 - 1235). The four-fold version of a ...

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