The Soka Spirit Corner
Furthermore The SGI can back up their assertions with the Buddhist writings, Nichiren Shoshu can not, and this will be demonstrated here.
There are two reasons for this blog: the first is that there is guidance that is very important to the SGI-USA today, and it is related to the Soka Spirit Issues, so I highlight them here because they are indeed relevant. The second reason is to demonstrate some of the very obvious errors the Nichiren Shoshu Priesthood have committed and have actually published in their documents. Here is a passage from President Ikeda reminiscing about his mentor Josei Toda:
"Josei Toda was a truly great mentor. Following him, each day of my youth was packed with training, challenges, and study. We talked together about many things, including the French philosopher Jean-Jacques Rousseau (1712-78), who asserted that the just must be uncompromising toward evil.
"Those who do not stand up against wrongdoing and injustice are not just. They are not strong; they are devious and self-serving. President Toda often said quite strictly: "People who are lax toward evil, people who do not fight against evil, no matter how good-natured they are or impressive they may appear on the surface, ultimately have no principles, no convictions. They have no real character either. They are devious, self-serving individuals." Likewise, if leaders in our organization do not fight when the time comes, they will erase their good fortune.
"In the Ongi Kuden (Record of the Orally Transmitted Teachings), which elucidates the essential principles of Nichiren Buddhism, the Daishonin says with regard to the meaning of benefit (Jp. Kudoku): "The "ku" of "Kudoku (benefit) means to extinguish evil and the "Doku" means to bring forth good." This is one of my favorite passages. In other words, benefit arises from eradicating evil and creating good. What wonderful benefits derive from fighting against evil! Doing so leads to our personal growth and development and to the construction of a state of absolute happiness." Daisaku Ikeda, 25 Soka Gakkai Headquarters Leaders Meeting, February 5, 2003)
In a speech that
appeared in a January 2000 World Tribune, we have this passage from President
Ikeda:
“In light of the teachings of
the Lotus Sutra and Nichiren Daishonin’s writings, It is absolutely clear that
the correct course of action for us lies in courageously engaging and refuting
the Nikken Sect which is committing the ultimate evil of trying to destroy the
movement for Kosen Rufu herein lies the path of limitless, immeasurable
benefit.”
I do NOT believe that this an invitation to cause trouble, to be obnoxious and to go around demanding debate. Every word of that guidance, however, must be heeded and this means a direct dialogue or interface as the words say. At the root is compassion, and every difficult campaign must be rooted in extensive Daimoku. The guidance presented below I think further clarifies. 
Nichiren Daishonin gives this guidance regarding such slander:
In “Conversation between a
Sage and an Unenlightened Man” the Diashonin states:
“...it is a time when truth and error stand shoulder to shoulder, and when
Mahayana and Hinayana dispute which is superior. At such a time, one must
set aside all other affairs and devote one’s attention to rebuking slander of
the correct teaching.”
[WND No.13, Page 126, col 1,
paragraph 165]
In the same Gosho, he continues later on:
“But when there are
provisional schools or slanderers of the correct teaching in the country, then
it is time to set aside other matters and devote oneself to rebuking slander.”
In the Gosho “establishing the correct teaching for the peace of the land” The Daishonin states:
In the Gosho “establishing the correct teaching for the peace of the land” The Daishonin states:
“The Great Collection
Sutra says: “Though for countless existences in the past the ruler of a state
may have practiced the giving of alms, observed the precepts, and cultivated
wisdom, if he sees that my teaching is in danger of perishing and stands idly
by without doing anything to protect it, then all the inestimable roots of
goodness that he has planted through the practices just mentioned will be
entirely wiped out, and his country will become the scene of three inauspicious
occurrences.” [WND No.2, Page 10, col 1,
paragraph 25, ]
Again in the same Gosho, he states:
“The meaning of this
passage is that, if a practitioner of Buddhism should fail to chastise evil
persons who slander the Law but give himself up entirely to meditation and
contemplation, not attempting to distinguish between correct and incorrect
doctrines, or provisional and true teachings, but rather pretending to be a
model of compassion, then such a person will fall into the evil paths along
with the other doers of evil.
[No.13, Page 129, col 2,
paragraph 187,]
Nichiren with a Samurai
And again:
“To see evil and fail to admonish it, to be aware of slander and not combat it, is to go against the words of the sutras and to disobey the Buddhist patriarchs.”
“This admonition urged me on, and I spoke out against slander in spite of the various persecutions I faced, because I would have become an enemy of the Buddha’s teaching if I had not.”
In a simple dwelling. Standing by is Nanjo Tokimitsu.
And again:
“To see evil and fail to admonish it, to be aware of slander and not combat it, is to go against the words of the sutras and to disobey the Buddhist patriarchs.”
[No.13, Page 129, col 2,
paragraph 188,]
In “The Embankments of Faith”:“This admonition urged me on, and I spoke out against slander in spite of the various persecutions I faced, because I would have become an enemy of the Buddha’s teaching if I had not.”
[No.74, Page 625, col 2,
paragraph 4]
Nichiren on a forest path (design for an animation)
In “The Essentials
for Attaining Buddhahood”:
” Both
teacher and followers will surely fall into the hell of incessant suffering if
they see enemies of the Lotus Sutra but disregard them and fail to reproach
them. To hope to attain Buddhahood without speaking out against slander is as
futile as trying to find water in the midst of fire or fire in the midst of
water.”
[No.89,
Page 747, col 2, paragraph 8, Content]
“The Fourteen
Slanders”:
“Though a
person may have been fortunate enough to be born as a human being and may have
even entered the priesthood, if he fails to study the Buddha’s teaching and to
refute its slanderers but simply spends his time in idleness and chatter, then
he is no better than an animal dressed in priestly robes.”
[No.92,
Page 760, col 1, paragraph 29, Content]
It is not often Nichiren got to stay in such a lavish place
Again
“The Fourteen Slanders”:
“He further
clarifies that a priest who lacks the spirit to study and practice Buddhism
diligently, and to strive to refute its slanderers, is “no better than an
animal dressed in priestly robes,” a thief who has stolen the title of priest.”
[No.92,
Page 761, col 2, paragraph 39, Background]
In “The Opening of the Eyes”:
“If someone
is about to kill your father and mother, shouldn’t you try to warn them? If a
bad son who is insane with drink is threatening to kill his father and mother,
shouldn’t you try to stop him? If some evil person is about to set fire to the
temples and pagodas, shouldn’t you try to stop him? If your only child is
gravely ill, shouldn’t you try to cure him or her with moxibustion treatment?
To fail to do so is to act like those people who see but do not try to put a
stop to the Zen and Nembutsu followers in Japan.”
[No.30,
Page 287, col 1, paragraph 349, Content]
Conversation between
a Sage and an Unenlightened àMan
One should
practice only the shakubuku method of propagation, and if one has the capacity,
use one’s influence and authority to destroy slander of the correct teaching,
and one’s knowledge of the teachings to refute erroneous doctrines.
[No.13,
Page 127, col 1, paragraph 172, Content]
Moreover, the Nirvana Sutra states: “If even a good monk
sees someone destroying the teaching and disregards him, failing to reproach
him, to oust him, or to punish him for his offense, then you
should realize that that monk is betraying the Buddha’s teaching. [No.2, Page 17, col 2, paragraph 62,
Content]
The
Opening of the Eyes
If one befriends another but lacks the mercy to correct him, one is in fact his enemy. But one who reprimands and corrects an offender is a voice hearer who defends the Buddha's teachings, a true disciple of the Buddha. One who rids an offender of evil is acting as his parent.
If one befriends another but lacks the mercy to correct him, one is in fact his enemy. But one who reprimands and corrects an offender is a voice hearer who defends the Buddha's teachings, a true disciple of the Buddha. One who rids an offender of evil is acting as his parent.
Those who reproach offenders
are disciples of the Buddha. But those who do not oust offenders are betraying the Buddha's teachings.
[No.30, Page 286, col 2, paragraph 347, Content]
“ ‘The monks [whom you are speaking
of] preach various teachings, but still they are not able to utter “the
lion’s roar. Nor are they able to refute
and convert evil persons who go against the correct teaching.
Monks of this kind can bring no benefit either to themselves or to the populace
You should realize that they are in fact shirkers and idlers.
[No.30, Page 285, col 2, paragraph 342, Content]
PRESIDENT IKEDA COMMENTS
ON THE ABOVE PASSAGE:
“In short, when the time comes to act,
we must do so. We must wage a thorough and relentless struggle against evil. To
the extent we do so, the negative tendencies in our lives, our negative karma
disappear.
“On the other hand “Shirkers and
Idlers” who fail to speak out when they should and who are unable to repudiate
evil are, in the final analysis slandering the Law themselves The Daishonin
repeatedly explains this principle; this is the lesson that permeates the
entire Gosho….
“When we repudiate evil, we receive
benefit, we attain enlightenment, and we acquire the diamondlike body of a
Buddha. The SGI’s greatness lies in consistently acting in accord with these
words. (WT Feb 21 1997)
“The Daishonin’s conclusion is that one must thoroughly oppose evil. That is, one must refute that which is erroneous and spread the True Law: exert oneself wholeheartedly for justice and struggle for the sake of the Law. Repudiating supreme evil is a cause for supreme good.
“Fight against evil! If you fail to do so you will doom yourself to a state of hell. If you rigorously attack evil, you will acquire the ‘Diamond-like body’ of a Buddha-you will attain Buddhahood.” (WT February 21 1997)
President Ikeda says in “For Today and Tomorrow”:
"We must take the enemies of the Buddha to task. we absolutely cannot remain silent when we see people distorting and corrupting the Daishonin's teaching. To speak out resolutely and clarify what is correct and what is erroneous is the Soka Gakkai spirit. If we simply try to be amiable and avoid making waves, then we will play right into the hands of people with malicious intent.” FTAT page 83
President Ikeda refers to a passage from the Gosho that quotes Nan Yueh:
“If there should be a Bodhisattva who protects evil persons and fails to chastise them, and if, as a result, the growth of evil is abetted, good people are caused to feel worry and confusion and the True Law is destroyed, such a person is not truly a Bodhisattva. He or she will often spuriously assert, “ I am carrying out the practice of perseverence.” When his or her life comes to an end he or she will fall into hell along with those evil persons.” (Gosho Zenshu, p 1374)
President Ikeda comments on that passage:
“Such people try to justify their inaction by saying things like: “I know they’re evil, but there are circumstances preventing me from doing anything about them right now....” They self-righteously portray themselves as martyrs bravely enduring the situation. However Nan-Yueh severely refutes such hipocrisy.
Buddhism is very strict. No matter what excuses people make or what leadership position they hold, if they don’t fight against evil, they will fall into hell. This is what they Daishonin teaches. (WT. February 21, 1997)
IN THE HUMAN REVOLUTIN VOL. XII CONTAINS A PASSAGE THAT APPEARED IN THE SEIKYO TIMES APRIL 1996. PRESIDENT TODA IS ON HIS DEATHBED TALKING TO SHIN’ICHI YAMAMOTO (PRESIDENT IKEDA):
“ “Nor is it inconceivable that the priesthood might again take the lead in undermining the Law and become the abode of the Devil of the Sixth Heaven, just as it did during the war. But we must never alow the true teachings of Nichiren Daishonin to be destroyed.”
Summoning his last ounce of energy, he passionately implored Shin’ichi:
“For that reason, you must fight adamantly against any evil that takes root within the priesthood. Do you hear me Shin’ichi? You must never retreat a single step. Never slacken in your struggle against such evil.”
“For a moment Toda’s eyes blazed. It was his final injunction, his last will to his beloved disciple. Shin’ichi etched each of Toda’s words into his life.
“I will never forget what you have told me today.” (Seikyo Times, April 1996, p 51-52)
Further guidance from President Ikeda:
"When something needs saying, it is our duty to speak out. When something is right, we should say so; and when something is wrong or mistaken, we should likewise point it out. Cheating, lies or scheming should be denounced with alacrity. It is precisely because we have done this that the Soka Gakkai and the SGI have developed to the extent they have. To say what must be said-that is the spirit of propagation and the essence of the Soka Gakkai and the SGI.”
Wednesday, February 6th, 2008
-- TO MY FRIENDS --
The Daishonin states,
"You must raise your voice all the more and admonish [those who slander]."* What will enable us to break through obstacles is our courageous and great passionate spirit.
THURSDAY, January 4th, 2008
---- DAILY ENCOURAGEMENT ----
"Mr. Toda used to say that one of the qualities of a capable person for kosen-rufu is having a challenging spirit. He declared: 'A fighter is a person who burns with a fierce passion and fighting spirit to completely vanquish any evil that inflicts suffering on the people.'"
WEDNESDAY, April 30th, 2008
---- DAILY ENCOURAGEMENT ----
"The more we speak out, the more we can change the world. Always remember and be proud of that."
SGI Newsletter No. 7529, Words of Truth Are the Citadel of Courage, translated April 21st, 2008 from the May 2008 issue of Daibyakurenge, the Soka Gakkai monthly study journal
“In a letter dated January 11, 1276, the Daishonin writes: "This year the question of which Buddhist teachings are right and which are wrong will definitely be resolved" (WND-1, 650). In accord with this spirit, it is crucial to leave clear and indisputable proof of the victory of the correct teaching of the Daishonin's Buddhism. The spirit of refuting the erroneous and revealing the true and of winning based on Buddhism is the essence of the Soka Gakkai spirit.
“The Daishonin states: "The element ku in the word kudoku [benefit] . . . refers to the merit achieved by wiping out evil, while the element toku or doku refers to the virtue one acquires by bringing about good" (OTT, 148). The way to eradicate the evil or the darkness and delusion in our lives is to chant abundant daimoku, make efforts to further kosen-rufu, and to fight against any evil that causes people suffering and misery. This is how benefit is achieved. Fighting against evil produces benefit. In one of his famous plays, the Spanish poet and playwright Lope de Vega (1562-1635) has a king explain that he could not show mercy without first weighing what was right and wrong. I dedicate the great writer's call to distinguish between right and wrong to you, my courageous young friends of the youth division, who are raising the banner of truth and justice high into the skies.
“The Daishonin’s conclusion is that one must thoroughly oppose evil. That is, one must refute that which is erroneous and spread the True Law: exert oneself wholeheartedly for justice and struggle for the sake of the Law. Repudiating supreme evil is a cause for supreme good.
“Fight against evil! If you fail to do so you will doom yourself to a state of hell. If you rigorously attack evil, you will acquire the ‘Diamond-like body’ of a Buddha-you will attain Buddhahood.” (WT February 21 1997)
President Ikeda says in “For Today and Tomorrow”:
"We must take the enemies of the Buddha to task. we absolutely cannot remain silent when we see people distorting and corrupting the Daishonin's teaching. To speak out resolutely and clarify what is correct and what is erroneous is the Soka Gakkai spirit. If we simply try to be amiable and avoid making waves, then we will play right into the hands of people with malicious intent.” FTAT page 83
President Ikeda refers to a passage from the Gosho that quotes Nan Yueh:
“If there should be a Bodhisattva who protects evil persons and fails to chastise them, and if, as a result, the growth of evil is abetted, good people are caused to feel worry and confusion and the True Law is destroyed, such a person is not truly a Bodhisattva. He or she will often spuriously assert, “ I am carrying out the practice of perseverence.” When his or her life comes to an end he or she will fall into hell along with those evil persons.” (Gosho Zenshu, p 1374)
President Ikeda comments on that passage:
“Such people try to justify their inaction by saying things like: “I know they’re evil, but there are circumstances preventing me from doing anything about them right now....” They self-righteously portray themselves as martyrs bravely enduring the situation. However Nan-Yueh severely refutes such hipocrisy.
Buddhism is very strict. No matter what excuses people make or what leadership position they hold, if they don’t fight against evil, they will fall into hell. This is what they Daishonin teaches. (WT. February 21, 1997)
IN THE HUMAN REVOLUTIN VOL. XII CONTAINS A PASSAGE THAT APPEARED IN THE SEIKYO TIMES APRIL 1996. PRESIDENT TODA IS ON HIS DEATHBED TALKING TO SHIN’ICHI YAMAMOTO (PRESIDENT IKEDA):
“ “Nor is it inconceivable that the priesthood might again take the lead in undermining the Law and become the abode of the Devil of the Sixth Heaven, just as it did during the war. But we must never alow the true teachings of Nichiren Daishonin to be destroyed.”
Summoning his last ounce of energy, he passionately implored Shin’ichi:
“For that reason, you must fight adamantly against any evil that takes root within the priesthood. Do you hear me Shin’ichi? You must never retreat a single step. Never slacken in your struggle against such evil.”
“For a moment Toda’s eyes blazed. It was his final injunction, his last will to his beloved disciple. Shin’ichi etched each of Toda’s words into his life.
“I will never forget what you have told me today.” (Seikyo Times, April 1996, p 51-52)
Further guidance from President Ikeda:
"When something needs saying, it is our duty to speak out. When something is right, we should say so; and when something is wrong or mistaken, we should likewise point it out. Cheating, lies or scheming should be denounced with alacrity. It is precisely because we have done this that the Soka Gakkai and the SGI have developed to the extent they have. To say what must be said-that is the spirit of propagation and the essence of the Soka Gakkai and the SGI.”
Wednesday, February 6th, 2008
-- TO MY FRIENDS --
The Daishonin states,
"You must raise your voice all the more and admonish [those who slander]."* What will enable us to break through obstacles is our courageous and great passionate spirit.
THURSDAY, January 4th, 2008
---- DAILY ENCOURAGEMENT ----
"Mr. Toda used to say that one of the qualities of a capable person for kosen-rufu is having a challenging spirit. He declared: 'A fighter is a person who burns with a fierce passion and fighting spirit to completely vanquish any evil that inflicts suffering on the people.'"
WEDNESDAY, April 30th, 2008
---- DAILY ENCOURAGEMENT ----
"The more we speak out, the more we can change the world. Always remember and be proud of that."
SGI Newsletter No. 7529, Words of Truth Are the Citadel of Courage, translated April 21st, 2008 from the May 2008 issue of Daibyakurenge, the Soka Gakkai monthly study journal
“In a letter dated January 11, 1276, the Daishonin writes: "This year the question of which Buddhist teachings are right and which are wrong will definitely be resolved" (WND-1, 650). In accord with this spirit, it is crucial to leave clear and indisputable proof of the victory of the correct teaching of the Daishonin's Buddhism. The spirit of refuting the erroneous and revealing the true and of winning based on Buddhism is the essence of the Soka Gakkai spirit.
“The Daishonin states: "The element ku in the word kudoku [benefit] . . . refers to the merit achieved by wiping out evil, while the element toku or doku refers to the virtue one acquires by bringing about good" (OTT, 148). The way to eradicate the evil or the darkness and delusion in our lives is to chant abundant daimoku, make efforts to further kosen-rufu, and to fight against any evil that causes people suffering and misery. This is how benefit is achieved. Fighting against evil produces benefit. In one of his famous plays, the Spanish poet and playwright Lope de Vega (1562-1635) has a king explain that he could not show mercy without first weighing what was right and wrong. I dedicate the great writer's call to distinguish between right and wrong to you, my courageous young friends of the youth division, who are raising the banner of truth and justice high into the skies.
HOW CAN WE TELL WHICH SIDE IS CORRECT--NST OR SGI?
IT IS EASY---If you are willing to look at the Buddhist writings. For example The Daishonin says:
"One should not be intimidated by the fact that so many people hold such beliefs. Nor should the truth of a belief be determined by whether it has been held for a long or a short time. The point is simply whether or not it confirms with the texts of the scriptures, and with reason.”
Also:
“If we merely rely on the commentaries of the various teachers, and do not follow the statements of the Buddha himself, then how can we call our beliefs Buddhism? to do so would be the height of absurdity!”
This will be colour-coded; Gosho will be in Blue, Nichiren Shoshu in Red, old Fuji school and old Nichiren Shoshu writings will be in a yellow ochre, and Nikko will be in green.
This will be colour-coded; Gosho will be in Blue, Nichiren Shoshu in Red, old Fuji school and old Nichiren Shoshu writings will be in a yellow ochre, and Nikko will be in green.
So this is what you do: Read what Nichiren Shoshu say in their allegations against the SGI, and see if their allegations agree with the Gosho; if there are contradictions, if the contradictions are really obvious or just a matter of interpretation... I am using the old Major Writings, which we share with Nichiren Shoshu, and I will soon reference the newer translations also.
Even
though they use that Gosho to further their refutation, an all too
obvious error is made. You will notice he uses the words “Never” and
“only” which are absolutes.
One point of concern is that if Nichiren Shoshu are the valid inheritors of the Daishonin’s Buddhism, there should not be a single doctrinal error in an official document put forth from the Nichiren Shoshu doctrinal committee. It seems that there are some errors, so let’s bring them to light. In the document entitled:
“Refuting the Soka Gakkai’s “Counterfeit Object of Worship, 100 questions and answers", it says on page 24 regarding the Lifeblood or Heritage of the Law:
“Are the “lifeblood received by only a single person” and the “Lifeblood of Faith” the same?
“The “lifeblood received by only a single person” refers to Nichiren Daishonin bequeathing the Great Law with nothing lacking to Nikko Shonin alone. This is furthermore transmitted to the current High Priest Nikken Shonin through Nichimoku Shonin, Nichido Shonin and the ensuing successive High Priests.
On the other hand, the “Lifeblood of faith” flows within unparalleled faith in the Gohonzon of Nichiren Shoshu, with the premise that one believes in and obeys the lifeblood received by only a single person.” (“Refuting the Soka Gakkai’s “Counterfeit Object of Worship, 100 questions and answers, p. 24)
Let’s examine what the Daishonin says on this very issue, point by point. In “Heritage of the Ultimate Law of Life”, he says:
“Be resolved to summon forth the great power of your faith, and chant Nam-Myoho-Renge-Kyo with the prayer that your faith is correct and steadfast at the moment of your death. Never seek any other way to inherit the ultimate law and manifest it in your life.” (MW I, p.25)
“Never seek any other way”, is final and definitive. What the Daishonin is saying is that there is no lifeblood other than Nam-Myoho-Renge-Kyo, and no heritage of the lifeblood other than faith.
This makes sense; the Daishonin is talking about the law of life and death being inherent in all beings and phenomena. it is a principle described by Ichinen Sanzen, which explains this from a theoretical standpoint. The concept of a High Priest who has attained his position purely through merit, might be an acceptable idea. However, Nichiren Shoshu do not claim this. They claim that one group of people -namely the High Priest--exclusively and specifically inherits a Law, in a process removed from the Law of cause and effect, that makes them exclusive heir to the governing of such a law by a secret ceremony. Let’s examine the Gosho further.
At the beginning of the Gosho in question, he says:
“I have just carefully read your letter. To reply, the ultimate law of life and death as transmitted from the Buddha to all living beings is Myoho Renge Kyo.” (MW I,p. 21)
Regarding the Heritage, general and specific, the Daishonin says it is none other than, and faith in, Myoho Renge Kyo, or Nam Myoho Renge Kyo, and it says later in the Gosho:
“How admirable that you have asked about the transmission of the ultimate law of life and death! No one has ever asked me such a question before. I have answered in complete detail in this letter, so I want you to take it deeply to heart.” (MW I p.24)
‘Answered in complete detail’ is emphasized, because nowhere in this Gosho does he mention or even hint at a specific transmission to a succession of High Priests-the specific heritage is Bodhisattva Jogyo, which here is represented by Nichiren Daishonin, and no one else. To further clarify:
“The important point is to carry out your practice, confident that Nam-Myoho-Renge-Kyo is the very lifeblood which was tranferred from Shakyamuni and Taho to Bodhisattva Jogyo.” (MW I, p. 24)
Another passage from “On The Treasure Tower” The Daishonin says:
“In essence, the appearance of the Treasure Tower indicates that the three groups of Shakyamuni’s disciples attained enlightenment only when they heard the Lotus Sutra and perceived the Treasure Tower within their own lives. Now Nichiren’s disciples are doing the same. In the Latter Day of the Law, there is no Treasure Tower other than the figures of the men and women who embrace the Lotus Sutra. It follows, therefore, that those who chant Nam-Myoho-Renge-Kyo, irrespective of social status, are themselves Treasure Tower, and likewise they themselves are Taho Buddha. There is no Treasure Tower other than Myoho-Renge-Kyo. The Daimoku of the Lotus Sutra is the Treasure Tower, that is to say, the Treasure Tower is Nam-Myoho-Renge-Kyo.” (MW I, P.30)
Emphasis is added in one passage, but every sentence should each be carefully examined. It says, quite literally, “There is no Treasure Tower other than Myoho-Renge-Kyo.” It also says, very clearly: “there is no Treasure Tower other than the figures of the men and women who embrace the Lotus Sutra.” Other than the people and Nam-Myoho-Renge-Kyo, there is no Treasure Tower. Then he says:
“Now the entire body of Abutsu Shonin is composed of the five Universal elements of earth, water, fire, wind and ku. These five elements are also the five characters of the Daimoku. Therefore, Abutsu-bo is the Treasure Tower itself, and the Treasure Tower is Abutsu-bo himself. No other knowledge is purposeful.”(MW I P.30)
The key phrase is: “ No other knowledge is purposeful”. One has to ask oneself if the Daishonin meant exactly what he said. Later the Daishonin says:
“You may think you offered gifts to the Treasure Tower of Taho Buddha, but that is not so. You offered them to yourself. You, yourself, are a true Buddha who possesses the three enlightened properties. You should chant Nam Myoho Renge Kyo with this conviction.” (MW I, p. 30)
In “On Attaining Buddhahood in this lifetime, the Daishonin says:
“However, even though you chant and believe in Myoho-Renge Kyo, if you think the Law is outside yourself, you are embracing not the Mystic Law, but some inferior teaching.”(MW I p.3)
Then he says:
"When you chant the Mystic Law and recite the Lotus Sutra, you must summon up deep conviction that Myoho-Renge-Kyo is your life itself.” (MW I P.4)
Question 11 on page 7 of the document entitled “Refuting the Soka Gakkai’s “Counterfeit Object of Worship” 100 Questions and Answers”, Nichiren Shoshu ask this question:
Question 11 on page 7 of the document entitled “Refuting the Soka Gakkai’s “Counterfeit Object of Worship” 100 Questions and Answers”, Nichiren Shoshu ask this question:
“The
Gakkai says, “The Gohonzon exists within our mortal flesh” but is that
true?” (“Refuting the Soka Gakkai’s “Counterfeit Object of Worship”
100 Questions and Answers” p.7)
Then
they try to refute that notion. There is, however, a serious error.
That statement does not originate with the Gakkai: the Daishonin said
it:
In the Real Aspect of the Gohonzon the Daishonin says clearly:
“Never
seek this Gohonzon outside yourself. The Gohonzon exists only within
the mortal flesh of us ordinary people who embrace the Lotus Sutra and
chant Nam-Myoho-Renge-Kyo.” (MW I P 213)
Nichiren
Shoshu have an interesting "rebuttal" to the notion that the Gohonzon
exists only within our mortal flesh. In the same document, on page 56,
they say:
“Even
though the Daishonin states, “Never seek this Gohonzon elsewhere,” the
Gohonzon to which he refers is not the correct object of worship which
one should worship. The Gohonzon to which he refers is the life of the
Buddha nature endowed within our bodies.” (Refuting Soka Gakkai’s
Counterfeit Object of Worship, p.56)“
However, in
a Gosho entitled: “How those initially aspiring to the Way can Attain
Buddhahood Through the Lotus Sutra”, the Daishonin actually REFUTES this
Nichiren Shoshu interpretation directly, by saying:
“When
we revere Myoho-Renge-Kyo inherent in our own lives as the object of
worship, The Buddha Nature within us is summoned forth and manifested by
our chanting Nam-Myoho-Renge-Kyo.”(MW VI, p. 207)
Examining
the Nichiren Shoshu statement further, one has to ask why, according to
Nichiren Shoshu, the Daishonin would use the word "Gohonzon" when he
does not (according to them) mean Gohonzon but instead "the life of the
Buddha nature endowed within our bodies”.
Many
of the Gosho quotes Nichiren Shoshu use directly contradict the
Nichiren Shoshu commentary--even when they use their own translation,
and even when it contains quotes from High Priests. One example is the
one just cited. Here are other examples:
In question 92, Nichiren Shoshu quotes another Gosho passage:
“Unless
one possesses the lifeblood of faith, even if one were to embrace the
Lotus Sutra, it would be of no use.” (“Heritage of the Ultimate Law of
Life,” Shinpen, p. 515; ref M.W. I p. 25)
(“Refuting the Soka Gakkai’s “Counterfeit Object of Worship” 100 Questions and Answers”)
Then in the commentary, it explains that what the Daishonin means is that:
"Unless
one has the lifeblood of faith in line with the bequeathal of the
entity of the Law, even if one receives and embraces the Gohonzon, there
will be no divine benefits”. (“Refuting the Soka Gakkai’s
“Counterfeit Object of Worship” 100 Questions and Answers” P 54)
Now
the Gosho passage Nichiren Shoshu quotes from their own translation
does not say “the lifeblood of faith in line with the bequeathal of the
entity of the Law” Nichiren Shoshu adds that on to that passage.
The Gosho just says: “lifeblood of faith”.
Here
is another example. In question 95, on page 57, Again Nichiren Shoshu
quote a passage, this time from the “collection of study materials for
the Fuji School”:
“Faith,
the lifeblood and the water of the Law are identical. So long as faith
remains unswayed, those lineages will not differ.” (Ushi Kegi
Sho{“Master Nichiu Shonin’s ‘On formalities”}, collection of Study
Materials for the Fuji School, Vol I, p. 64)
Read
the sentence that is underlined carefully. It says that the lifeblood
and the water of the Law are identical with faith. In commenting on that
passage, Nichiren Shoshu says this:
“When
one has faith in the will of the Buddha, then the will of the Buddha
will flow in the heart that has faith, so faith, the lifeblood and the
water of the Law carry the same meaning.”(“Refuting the Soka Gakkai’s
“Counterfeit Object of Worship” 100 Questions and Answers” P 57)
Nichiren
Shoshu add the phrase: ”Faith in the will of the Buddha” Which is not
what the passage says at all. NST then quotes the Soka Gakkai
interpretation, which says in summary, “To believe in the Gohonzon with
strong faith is the “Lifeblood of Faith” One must never seek the
lifeblood apart from that.” Now this Gakkai quote clearly agrees with
the “study material for the Fuji School” passage, as well as the
passages from “Heritage of the Ultimate Law of Life” Gosho. But the
Nichiren Shoshu commentary does not, and indeed goes on to ‘refute’ the
Gakkai interpretation, by saying:
“The Soka Gakkai’s explanation is fundamentally wrong, because
the Soka Gakkai confuses the doctrines with which the Gohonzon is
endowed, such as “lifeblood” and the “Water of the Law” with the “faith”
of common mortals. It is denying the lifeblood of the entity of the
Law, which forms the basis of doctrines.” (“Refuting the Soka Gakkai’s
“Counterfeit Object of Worship” P. 57)
Here
the Nichiren Shoshu commentary clearly contradicts the Fuji school
passage they quote. The Daishonin does not talk about the “difference”
between the “lifeblood”, the “water of the Law” and faith--only Nichiren
Shoshu claim that there is a difference, that is they create a
distinction.
Another
example of this twisting of passages, is in the beginning of the
booklet, where Nichiren Shoshu quotes Nikko Shonin, then comments on the
quote:
“The “Articles to be Observed after the passing of Nikko” states,
“I,
Nikko, transfer to Nichimoku the Dai-Gohonzon of the second year of
Ko’an (1279) which was transferred to me.” (Seiten, p. 519).
As
this passage indicates, this Dai-Gohonzon has been handed down to Nikko
Shonin, to Nichimoku Shonin and to the successive High Priests upon the
transmission of the lifeblood of the Law entrusted to only one
person.” (“Refuting the Soka Gakkai’s “Counterfeit Object of Worship”
P 1)
The
passage they quoted from Nikko does not mention a lineage of
successive High Priests. Nowhere. Read it again. It just says: “I,
Nikko, transfer to Nichimoku the Dai-Gohonzon of the second year of
Ko’an (1279) which was transferred to me.”
Can
one trust commentary that adds to passages it quotes ideas that are not
in the passages? To continue with passages from Nichiren Daishonin
that refute Nichiren Shoshu:
“Attaining
Buddhahood is nothing extraordinary. If you chant Nam-Myoho-Renge-Kyo
with your whole heart, you will naturally become endowed with the
Buddha’s thirty-two features and eighty characteristics. Shakyamuni
stated, “At the start I pledged to make all people perfectly equal to
me, without any distinction between us.” Therefore, it is not difficult
to become a Buddha.” (MW I P.259)
Again the Daishonin:
“The Gohonzon is found in faith alone.” (MW I P. 213)
Earlier in the same Gosho, he says:
“This
mandala is in no way Nichiren’s invention. It is the object of worship
which perfectly depicts Lord Shakyamuni in the Treasure Tower and all
the other Buddhas who were present, as accurately as the print matches
the woodblock.” (MW I P. 212)
Again the Daishonin:
“To believe in the perfect teaching means to awaken faith
through doctrine and make faith the basis of practice.” (MW I P. 214)
In “Opening of the Eyes”:
“Miao-lo
says: “Those who have not yet freed themselves from impediments are
called ‘hostile ones’. and those who take no delight in listening to
doctrine are called ‘jealous ones’. (MW II, p. 115)
In the Opening of the Eyes:
“Those
who fall into the evil states of existence because of ordinary crimes
will be as insignificant in number as the space of a fingernail, but
those who do so because of violations of the Buddhist teachings will
occupy all the lands in the ten directions. More monks than laymen, and
more nuns than laywomen, will fall into the evil states of existence.”
(MW II P.111)
This statement is then clarified:
“Such
men seem to praise the Lotus Sutra most forcefully, but in fact they
belittle the people’s ability to understand it, claiming that “it’s
principles are so profound that few can comprehend them.””(MW II P.113)
The
last sentence is significant, since Nichiren Shoshu priests tend to
belittle other people's understanding of the Lotus Sutra.
In another passage, the Daishonin warns:
“In
the ninth volume of the Nirvana Sutra we read: “Men of devout faith,
there are persons called icchantika, persons of incorrigible disbelief.
They pretend to be arhats, living in deserted places and speaking
slanderously of the Mahayana sutras. When ordinary people see them, they
suppose that they are all true arhats and speak of them as great
bodhisattvas.” It also says: “At that time, this sutra will be preached
throughout the continent of Jambudvipa. In that age there will be evil
monks who will do violence to this sutra and destroy its unity, losing
‘the color, scent and flavor’ of the True Law that it contains. These
evil men will read and recite this sutra, but they will ignore and put
aside the profound and vital principles the Buddha has expounded in it
and replace them with ornate rhetoric and meaningless talk.” (MW II P.
179-180)
Let us look at another passage from “Refuting The Soka Gakkai’s “Counterfeit Object of Worship”” from a standpoint of reason. On page four, it says:
“In the “Bennaku Kanjin Sho”, Fifty-sixth High Priest Nichio Shonin expounds:
“It is precisely through the lifeblood of this Golden Utterance that the High Priest transcribes the soul of the Law of the founder and transmits the essence of the object of worship. This is called the “true entrustment to only one person.” (P.219)”
One has to ask whether it makes sense that the Daishonin would leave a magic or mystical means of heritage wherein the essence of his teaching is transmitted through a secret ceremony that for some mystical reason no one can comprehend except those involved, and no one knows the details of, except those involved, whereby the transmission of the teachings is handed down in a way that can not be corrupted, because once the recipient of the secret ceremony is endowed with the “Secret Transfer” that person is uncorruptible? .
The passage can not possibly accord with the proof of reason, one of the Daishonin’s guidelines. Further, in the same document, Nichiren Shoshu states:
“What is “the entity of the Buddha of limitless joy of the infinite past (Kuon Ganjo)”? This part of the second silent prayer was stricken from the new Gakkai version of the liturgy.” (“On Refuting the Soka Gakkai’s “Counterfeit Object of Worship”p.4).
First of all, throughout the history of the Fuji School and even Nichiren Shoshu, prayers have been periodically altered or modified. Nichiren Shoshu further states that the Buddha of limitless joy of Kuon Ganjo is Nichiren Daishonin. While the SGI would agree with the last statement, the Daishonin himself says:
“The Buddha who has forsaken august appearances is the Buddha eternally endowed with the three bodies. Now Nichiren and his disciples who chant Nam-Myoho-Renge-Kyo are just this.” (Record of the Orally Transmitted Teachings, p 141)
It seems perfectly clear: To continue from the “Opening of the Eyes”:
“The six volume Hatsunaion Sutra states: “There are also icchantika to resemble arhats but commit evil deeds. There are also arhats who resemble icchantika but display merciful hearts. The icchantika who look like arhats spend their time slandering the Mahayana sutras to the populace. The arhats who look like icchantika, on the other hand, are critical of the Shomon and go about preaching Mahayana doctrines. They address the populace, saying, ‘You and I are all bodhisattvas. Why? Because each and every one of us possesses the Buddha Nature.’ But the polulace will probably call such people icchantika.” (MW II P. 180)
So the true believers are those who preach equality according to those passages, not separation or inequality. While the "Icchantika" or the Incorrigible disbelievers slander the Mahayana sutras, which are the sutras that are INclusive not EXclusive of all people.
In light of this, let’s study a Gosho passage from "Letter to Niike":
“But more than lay men or lay women, it is the priests with twisted understanding who are the Buddha’s worst enemies. There are two kinds of understanding, true and perverted. No matter how learned a person may appear, if his ideas are warped, you should not listen to him. Nor should you follow priests merely because they are venerable, or of high rank. But if a person has the wisdom to know the spirit of the Lotus Sutra, no matter how lowly he may appear, worship and serve him as though he were a living Buddha. This is stated in the sutra.” (MW I, p. 257)
The phrase emphasised is “nor should you follow priests merely because they are venerable or of high rank”. This is a warning not to rely of priestly authority for its sake. Since Nichiren Shoshu is based primarily upon the authority of priests and the preeminence of the High Priest by virtue of his title, that passage should be seriously pondered.
The Daishonin also says:
“It is the priests themselves, who wrap their bodies in the three robes permitted to them, hang a single begging bowl about their necks, store up in their minds the eighty thousand teachings and with their mouths recite the twelve divisions of the sutras, they are the ones who will destroy the Buddha’s Law.” (MW III P 168)
THE THREE POWERFUL ENEMIES OF BUDDHISM
The old Dictionary of Buddhist Terms and Concepts defines the Three Powerful Enemies of Buddhism:
1. Lay people ignorant of Buddhism who denounce the votaries of the Lotus Sutra and attack them with swords or staves.
2. Arrogant and cunning priests who think they have attained what they have not and slander the votaries.
3. Priests revered as saints and respected by the general public who, in fear of losing fame or profit, induce the secular authorities to persecute the votaries.
The Daishonin says in the Opening of the Eyes, regarding the Three Powerful Enemies:
“In the passage from the Kanji chapter of the Lotus Sutra that I quoted earlier, the text mentioned three groups of people, saying first that ‘there will be many ignorant people’ referring second to ‘Monks in that evil age’, and third to ‘Monks in their clothing of patched rags’. The first category of ignorant people are the important lay believers who support Monks in the second and third categories. Accordingly, the Great Teacher Miao-Lo, commenting on the persons of the first group, says that they represent the arrogance and presumption of the ordinary populace.
Concerning the second group of enemies of the Lotus Sutra, the Sutra says: There will be Monks in that evil age with perverse views and hearts that are fawning and crooked who will say that they have attained what they have not attained, being proud and boastful at heart.
Similarly the Nirvana Sutra says: In that age there will be evil monks......these evil men will recite the Sutra, but they will ignore and put aside the profound and vital principles that the Buddha has expounded in it.” (MW III, P. 183)
In the first part of the quote, the Daishonin says that the Three Powerful Enemies are two types of priests and the important Lay people who support these priests.
“These passages from the Sutras speak of powerful enemies of the True Law.. And such enemies are to be found not so much among evil rulers and evil ministers, or among non-Buddhists and devil-kings, or among monks who disobey the precepts. Rather they are those great slanderers of the Law who are to be found among the eminent monks who appear to be upholders of the precepts and men of wisdom.
“The great teacher Miao-lo, speaking of such men, says:”....the third is the most formidable of all. This is because the second is harder to recognize for what it really is, and the third is even harder to recognize.” (MW III, P. 183)
Another passage from the Gosho, quoting Shakyamuni:
““No creature that lives in the air, the soil, in water or on land will venture to eat the flesh of the dead lion. Only the worms that are born from the body of the lion itself will feed on the lion’s flesh. In the same way, Ananda, the Buddha’s Law can not be destroyed by outside forces. But the evil monks who exist within the body of my Law--they are the ones who will destroy this Law that the Buddha has labored over and worked to establish for a period of three great asogi kalpas!”” (MW III, p. 167)
In “The Tripitaka Master Shan Wu Wei” the Daishonin states:
“Accordingly, the Nirvana Sutra, which was preached in the grove of sal trees just before Shakyamuni Buddha’s passing, states that there will appear frightful persons whose offenses are graver than the ten evil acts or the five cardinal sins-icchantikas, or persons of incorrigible disbelief and those who slander the correct teaching. We also read that such persons will be found nowhere else but among the company of wise men who observe the two hundred and fifty precepts, wrap their bodies in the three robes of a Buddhist monk, and carry a begging bowl.” (WND P 177)
In another passage from ‘The Opening of he Eyes’ The Daishonin asserts
“The Maka Shikan says: “If one lacks faith in the Lotus Sutra, he will object that it pertains to the lofty realm of the sages, something far beyond the capacity of his own wisdom to comprehend. If one lacks wisdom, he will become puffed up with arrogance and will claim to be the equal of the Buddha.”
We see an example of this in the statement by the priest Too Ch’o: “The second reason for rejecting the Lotus Sutra is that its principles are so profound that few can comprehend them.”
In the Ongi Kuden, it says:
“Overbearing arrogance, self-esteem, and lack of faith are faults common to all four kinds of believers. But the two types of believers who have left the household life, the monks and nuns, because they have devoted much practice to the way and have gained proficiency in meditation, often mistakenly believe that they have attained the goal of enlightenment, and are therefore particularly given to overbearing arrogance.” (Record of the Orally Transmitted Teaching, p.34)
The Daishonin quotes the following passage from the Lotus Sutra, then comments:
“Shariputra, you should know that at the start I took a vow, hoping to make all persons equal to me, without any distinction between us.”
The Daishonin comments on the passage:
“This Shakyamuni Buddha of the essential teaching is none other than we living beings.
The “me” in the phrase “equal to me” (that is, the Buddha) represents the last seven of the ten factors of life. The living beings of the nine worlds represent the first three of the ten factors. We living beings are the parent, and the Buddha is the child. Father and son constitute a single entity, a beginning and end that are ultimately equal. We living beings are described in the “Life Span” chapter of the Lotus Sutra as the Buddha eternally endowed with the three bodies.” (Record of the Orally Transmitted Teaching, p.39-40)
Again the Daishonin:
“Therefore this passage is saying that the Shakyamuni Buddha of perfect enlightenment is none other than the flesh and blood of us living beings. You should ponder this very carefully. (Record of the Orally Transmitted Teaching, p.59)
Regarding faith in the Lotus Sutra, the Daishonin says clearly:
“To uphold the Lotus Sutra is to uphold belief in the fact that our bodies are the Buddha’s body.” (Record of the Orally Transmitted Teaching, p.96)
Let us look at other quotes from “Refuting the Soka Gakkai’s “Counterfeit Object of Worship” and compare them with the Gosho:
“Know this well. Even though disciples of the founder Nichiren Daishonin are saying that they are the Three Bodies of the Buddha, because they reside in the sphere of cause, they are not the Three Bodies of a Buddha, which exist within the realm of effect.” (Collection of Study Essentials for the Fuji School, Vol 4, p.380)
The Daishonin disagrees with that statement:
“Point Twenty-One, on the Jigage, or verse (ge) section, that begins with the words Jiga, or “Since I”
“The record of the Orally Transmitted Teachings says: The word “Since” refers to the nine worlds, while the word “I” refers to the “body of a Buddha”. The ge, or verse, presents the principle of the teachings, the principle that both the nine worlds and Buddhahood exist in one’s original state of life. One should ponder it deeply.
The expression of this principle is Nam-Myoho-Renge-Kyo.
(Record of the Orally Transmitted Teachings, P 140)
He further clarifies:
“Point Twenty-two, on the beginning and end of the Jigage section
“The record of the Orally Transmitted Teachings says: The word “Since” (Ji [which also means self or freely]) marks the beginning of the verse section, and the words “quickly acquire the body (shin) of a Buddha” mark the end. The beginning and end are “Since” and “Body” that make up ji-shin (oneself). The words that are in between represent the receiving (ju) and use (yu) [of the boundless benefits inherent in oneself.]. Hence the Jigage section represents “the body [inherently endowed with the boundless benefits] that is freely received and used” (ji-ju-yu-shin), or the Buddha of limitless joy.
If one realizes that the Dharma-realm is identical with oneself, then the Dharma-realm is the Buddha of limitless joy; hence there is nothing that is not contained in the Jigage section.
“The body that is freely received and used” is none other than the principle of three thousand realms in a single moment of life. Dengyo says, “A single moment of life comprising the three thousand realms is itself ‘the body that is freely received and used’ [or the Buddha of limitless joy]. ‘The body that is freely received and used’ is the Buddha who has forsaken august appearances. This Buddha who has forsaken august appearances is the Buddha eternally endowed with the three bodies.”
Now Nichiren and his followers, who chant Nam-Myoho-Renge-Kyo, are just this.” (Record of the Orally Transmitted Teachings, P 140-141)
The Daishonin goes on:
“Point Twenty-three, on the term kuon, or time without beginning
“The Record of the Orally Transmitted Teachings says: This chapter as a whole deals with the true attainment in kuon. Kuon means something that was not worked for, that was not improved upon, but that exists just as it always has.
Because we are speaking here of the Buddha eternally endowed with the three bodies, it is not a question of something attained for the first time at a certain time, or of something that was worked for. This is not the kind of Buddhahood that is adorned with thirty two features and eighty characteristcs, or that needs to be improved on in any way. Because this is the eternally abiding Buddha in his original state, he exists just as he always has. This is what is meant by kuon.
Kuon is Nam-Myoho-Renge-Kyo, and “true attainment” means awakening to the fact that one is eternally endowed with the three bodies.” (Record of the Orally Transmitted Teachings, P 141-142)
If we examine the previous quote to the last, it says:
“‘The body that is freely received and used’ is the Buddha who has forsaken august appearances. This Buddha who has forsaken august appearances is the Buddha eternally endowed with the three bodies.”
‘Forsaken august appearances’ is something that indicates the nature of the Buddhism of sowing. August, of course, means noble or venerable, and to forsake ‘august appearances’ suggests that we attain buddhahood as we are, without having to assume august appearances as Shakyamuni did, as an expedient means to lead people to the truth. This point is clarified in the next quote, which says:
“This is not the kind of Buddhahood that is adorned with thirty two features and eighty characteristcs, or that needs to be improved on in any way.”
That is, to attain Buddhahood in one’s present form, as a common mortal. In a sense, the ‘August appearances’ we assume, if any, would be in our behaviour.
Examining that Nichiren Shoshu passage again:
"...they are not the Three Bodies of a Buddha, which exist within the realm of effect.” (Collection of Study Essentials for the Fuji School, Vol 4, p.380)
This is a complete misunderstanding of the ten factors of life and the nature of the simultaneity of cause and effect. That quote from the Nichiren Shoshu document is talking about cause and effect in terms of Shakyamuni’s provisional sutras, that is that you make a cause (practice) and down the line-who knows how long-there is an effect (Buddhahood). This is the teaching of the Buddhism of Harvest. Some people ignorantly preach this, because upon observing one’s life, this is how things appear to be. However, cause and effect in terms of the essential teachings, and the Daishonin’s Buddhism of sowing, preaches the simultaneity of cause and effect, that is that the effect Nyo-ze Ka, is contained within the cause. To bring it to Nyo-ze Ho and manifest it, requires the correct relationship, Nyo-ze En, between the internal condition and the external. In order to manifest the effect quickly, all that is required is the correct ichinen, that is, very strong active faith.
To clarify this point, the Daishonin says:
“And in order that day and night with constant diligence they seek the Buddha way.”
Summary: This passage is saying that, if in a single moment of life we exhaust the pains and trials of millions of kalpas, then instant after instant there will arise in us the three Buddha bodies with which we are eternally endowed.” (Record of the Orally Transmitted Teaching, p.214)
The Daishonin further clarifies:
“The “same earth” represents a teaching ‘from cause to effect’, while the “same rain” represents a teaching ‘from effect to cause’ Now that the Latter Day of the Law has arrived, we are propagating the “same rain” that represents the teaching ‘from effect to cause’. This “same rain” or “single rain” is the daimoku unmixed with any other religious practice.” (Record of the Orally Transmitted Teaching, p.64-65)
The Daishonin is very clear. In the translator’s commentary, there is a further clarification: “The former (From cause to effect) indicates Shakyamuni’s teachings, by which ordinary people carry out Buddhist practice (cause) aiming at the goal of Buddhahood (effect). In contrast, the latter indicates Nichiren’s teaching, in which ordinary people manifest their inherent Buddhahood (effect) and go out among the the people of the nine worlds (cause) and lead them to Buddhahood.
So it would seem very clear that the priests who compiled the 100 question and answer document had little understanding of the basic nature of the principles of the Buddhism of sowing.
Again the Daishonin:
“Speaking of the chapter as a whole, the idea of gradually overcoming illusions 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.” (Record of the Orally Transmitted Teachings, P 124)
Would Nichiren Shoshu beg to differ with the Daishonin on any of these points? Again, he says:
“Thus the Buddha of the Lotus Sutra that is the entity of the Law (chapter eleven, point six), who is eternally endowed with the three bodies, is Nichiren and his disciples and lay supporters. That is because they embrace the title of honor, Nam Myoho Renge Kyo.” (Record of the Orally Transmitted Teachings, P 128)
“When one comes to realize and see that each thing-the cherry, the plum, the peach, the damson-in its own entity, without undergoing any change, possesses the eternally endowed three bodies, then this is what is meant by the word ryo, “to include” or all-inclusive.
Now Nichiren and his followers, who chant Nam Myoho Renge Kyo, are the original possessors of these eternally endowed three bodies.” (Record of the Orally Transmitted Teachings, P 200-201)
The Daishonin is preaching a viewpoint that directly opposes the viewpoint posed by Nichiren Shoshu in its document. Here is another quote from the Daishonin:
“Through the true aspect that is without outflows his mind has already gained the full understanding.
Summary: This passage states that, when one has first understood that one’s mind has always been enlightened, this is the attainment of Buddhahood. That is to say, when one first understands through the daimoku (that one is the entity of) Nam myoho renge kyo.” (Record of the Orally Transmitted Teachings, P 208)
Regarding the notion that the Gohonzon is within us, here is a further clarification from the Daishonin:
“Glosses on the right:
mounting-one who accepts and upholds (the Lotus Sutra) this jeweled vehicle-carts drawn by large white oxen proceeding directly to the place of practice-the ordinary mortal is none other than the highest state, (Buddhahood)
Summary: This passage describes how one becomes aware of the Buddha vehicle within oneself and enters the palace of oneself. Chanting Nam-myoho-renge-kyo is what is meant by entering the palace of oneself. (Record of the Orally Transmitted Teachings, P 208)
Now the Nichiren Shoshu document that we have been examining was “compiled by the Nichiren Shoshu Doctrinal Research Committee.” As such, again, there should not be even a single point that is in error. The two arguments Nichiren Shoshu make that seem to have any validity is that first, at one time the Soka Gakkai preached teachings that are in accord with the bequeathal of the entity of the law to a single person, namely the High Priest, but now claims it to be invalid. However, when the Gakkai, as an expedient, did preach in accord with that teaching--it still did not accord with anything in the Gosho. Secondly since at that time they were a part of Nichiren Shoshu, they had to preach the doctrine of the specific heritage of the High Priest, but since they have been liberated, they are now free to preach the truth.
The next argument presented is again highly questionable. In this document Nichiren Shoshu quote a passage they claim to be from the Gosho--a few times.
The passage reads:
“The principle of the great significance of the lifeblood and the object of worship are the documents transmitted from Nichiren to each of the successive head priests, and are the bequeathal inside the Treasure tower of Taho Buddha. (Shinpen p. 1684) “Refuting the Soka Gakkai’s”Counterfeit Object of Worship,p. 24, p. 43)
This passage is from the "Honnin-myo sho", which I could find nowhere in any of the volumes in English. So I inquired as to why this was so. Here is the official SGI USA response:
The temple (Nichiren Shoshu) often quotes “On the True Cause (Honnin-myo Sho) to stress that the Gohonzon should be transcribed and conferred only by successive high priests of Nichiren Shoshu.
However, the part they quote from “On the True Cause” was added to this writing after the Daishonin, by someone who likely wanted to emphasise the authority of the chief administrator (High Priest) of the Fuji School. The passage they quote was absolutely not written by Nichiren Daishonin.
Almost half of “On the True Cause” consists of such added sections, which are printed in small fonts and in an indented manner on the Gosho Zenshu.
The original Gosho “On the True Cause” is said to have been given to Nikko Shonin by Nichiren Daishonin just two days prior to his passing. A copy made by Nichiji, the sixth chief administrator of Taiseki-ji, is the oldest copy of this document that exists today. The original Gosho “On the True Cause” is lost.
In the early days of Taiseki-ji, before the advent of Sakyo Nikkyo, there was no emphasis on the sole and overriding authority of the chief administrator as High Priest. Their duty as chief administrator came with a sense of responsibility to administer the school, to spread the Daishonin’s teachings, and for the purpose of remostrating with the government, as opposed to having a sense of overriding authority, which is what exists today. Sakyo, who was a senior student of the Nichizon school, converted himself to Taiseki-ji during the time of Nichiu, the ninth chief administrator of Taiseki-ji. Historically speaking, it was Sakyo Nikkyo who brought into Taiseki-ji the idea of the significance of a transmission of the heritage only through the lineage of successive High Priests of the school, an idea he borrowed from the medieval and corrupt Tendai sect which was the first to propagate a notion of an exclusive heritage of the Law through successive High Priests. Sakyo was well versed in the teachings of the Tendai sect, and very much liked the exclusive transmission idea. Before the spread of this foreign concept into the Fuji School, there was no semblance of such authoritarianism on the part of the chief administrators of the Fuji School.
In fact there are a few passages which Nichiren Shoshu loves to quote as Gosho, that were refuted by the 59th High Priest Nichiko as not being from the Daishonin's hand -refutations contained in the Nichiren Shoshu document entitled “Fuji Shugaku Yoshu”.
Would Nichiren Shoshu quote passages that they claim are Gosho when they are not, to further an agenda? They have blatantly altered the meaning of the Gosho passages they have quoted by adding things on in the commentary. Here is another example of this. In the document
“Refuting the Soka Gakkai’s “Counterfeit Object of Worship”, on page 53, question 91, first Nichiren Shoshu quotes its own Shinpen Gosho translation, then it comments:
““Be sure to arouse the tremendous and great power of faith and chant Nam-Myoho-Renge-Kyo, praying as though you were meeting your final moments. Never seek the lifeblood, the most important matter concerning life and death, in any other way. “Heritage of the Ultimate Law of Life” (Shoji Ichidaiji Kechimyaku Sho, Shinpen, p.515; refM.W. vol 1, p. 25)
An explanation of this Passage of Proof:
Be sure to arouse the tremendous and great power of faith and chant Nam-Myoho-Renge-Kyo. You should pray with the determination that you are facing your final moments of life (because doing so is the cause for being born in good circumstances in the next life). The lifeblood, the most important matter concerning life and death, will never be obtained except by arousing the great power of faith and chanting Nam-Myoho-Renge-Kyo. (“Refuting the Soka Gakkai’s “Counterfeit Object of Worship” p.53)
So far, there is no contradiction between the Gosho passage they quote and their commentary. But then they summarize a Gakkai comment on that passage and then ‘refute’ that:
“The Soka Gakkai’s explanation:
There is absolutely no lifeblood in the Daishonin’s Buddhism apart from the ‘lifeblood of faith’. To set forth any other lifeblood but this is a heretical doctrine that deviates from the Daishonin’s Buddhism. The High Priest’s “bequeathal of the lifeblood received by only a single person” is no exception. (Summarized from 9/18/93 Seikyo Shinbun article)
A Refutation of the Soka Gakkai’s Explanation:
The lifeblood in Nichiren Daishonin’s Buddhism consists of a general “lifeblood of faith” and a specific “lifeblood of the entity of the Law”. The Gakkai cites this passage and says that there is no lifeblood apart from “faith’s lifeblood.” This is a completely heretical doctrine. (“Refuting the Soka Gakkai’s “Counterfeit Object of Worship” p.53)
Then it quotes a passage from the Gakkai, and then a quote from “Lectures on Nichiren Daishonin’s Gosho.” which ends with the admonition that if you slander the Law, to quote:
“One severs the seed of the Buddha Nature that exists within one’s own life. Therefore, the lifeblood of the most important matter concerning life and death would also be cut off.”
But then Nichiren Shoshu add the comment:
“This “lifeblood of the entity of the Law” has continued unbroken since the time of Nikko Shonin.” (“Refuting the Soka Gakkai’s “Counterfeit Object of Worship” p.53)
Now once again--none of the Gosho passages they quote--even from their own translation of the Gosho even hints at a lifeblood that has continued or will continue unbroken through successive High Priests. The Gosho quote Nichiren Shoshu uses says:
“Be sure to arouse the tremendous and great power of faith and chant Nam-Myoho-Renge-Kyo, praying as though you were meeting your final moments. Never seek the lifeblood, the most important matter concerning life and death, in any other way.”
Even in their own translation, the Daishonin clearly admonishes us to seek the lifeblood through faith and to “Never seek the lifeblood, the most important matter concerning life and death, in any other way.”
However, Nichiren Shoshu add on an unbroken lineage that is not mentioned in the Gosho texts they quote.
Question 92 on page 54 of “Refuting the Soka Gakkai’s “Counterfeit Object of Worship” says again, quoting the Gosho:
““Unless one possesses the lifeblood of faith, even if one were to embrace the Lotus Sutra, it would be of no use.” (Heritage of the Ultimate Law of Life” Shinpen, p. 515; ref. M.W. i, p. 25) (“Refuting the Soka Gakkai’s “Counterfeit Object of Worship” p. 54)
By adding or omitting even single words, or changing their placement, one can radically alter the meaning of a sentence. Similarly, by merely employing a small or a subtle change in meaning, we can create major ramifications in context. As an example, on page 62, question 99 in the same document, Nichiren Shoshu starts with a quote from “Study Essentials of the Fuji School”, then follow with commentary:
““The life of the Buddha is the object of worship of the five characters of the Mystic Law. Though we say our lives and the life of the Buddha are different, they are not different in terms of the object of worship of the five characters of the mystic law.” (Kanjin no Honzon Sho Mondan (“Commentaries of ‘On the True Object of Worship”), Collection of study essentials for the fuji school vol 4, p. 236)
An explanation of this passage of proof:
The life of the Master of the Mystic Principle of the Original Cause of the Latter Day of the Law (that is, the life of the Buddha) is the object of worship of the five characters of the Mystic Law. The Buddha nature of common mortals is also the object of worship of the five characters of the Mystic Law. The lives of common mortals and the life of the Buddha are different, but in terms of the five characters of the Mystic Law, there is no difference.” (“Refuting the Soka Gakkai’s “Counterfeit Object of Worship” p.62)
There is a subtle difference in what the “Study Essentials of the Fuji School” says and what Nichiren Shoshu says in the commentary. The Fuji School document says: “Though we say our lives and the life of the Buddha are different, they are not different in terms of the object of worship of the five characters of the mystic law.” The Nichiren Shoshu commentary says:
The lives of common mortals and the life of the Buddha are different, but in terms of the five characters of the Mystic Law, there is no difference.” The first passage says we say that our lives our different-but they are not, in terms of the Object of Worship, while the Nichiren Shoshu commentary says they are different. This may seem to be a minor adjustment, but the ramifications are enormous. With this in mind, one should read the passages again. Their two meanings are unquestionably different.
The question continues, by quoting the Gakkai’s explanation, then it continues in commentary:
“A refutation of the Soka Gakkai’s explanation:
This passage from “Commentaries of ‘On the True Object of Worship’” is not a commentary on the object of worship (although that’s the title) it is a clarification of the meaning of “Kanjin”. In terms of the Gohonzon of the five characters of the Mystic Law, it must be looked at from the two aspects of general and specific. In short, seen from the aspect of the general equality, the lives of common mortals and the life of the Buddha are the same. However, seen from the aspect of specific distinctions, there is a solemn distinction. The life of the Buddha is one of active opening, and the lives of common mortals are that of passive opening. “Admonitions against Slander” (Soya Dono Gohenji) states:
“If you disregard even in the slightest the two doctrines of the general and the specific, your thoughts will not be based upon the attainment of Buddhahood, and you will never transcend the cycle of birth and death.” (Shinpen, p. 1039; ref. M.W. i, p. 164)(“Refuting the Soka Gakkai’s “Counterfeit Object of Worship” p.62)
The following points are of great interest: First, every time Nichiren Shoshu use the Gosho quote, regarding the general and the specific, they always leave out the preceeding line which puts it into context. Here it is:
“In general, this transfer was made to the Bodhisattvas of the Earth, but specifically, to Bodhisattva Jogyo himself. If you confuse the general with the specific even in the slightest, you will never be able to attain enlightenment and will wander through endless lifetimes of suffering.” (MW I, p. 164)
The specific transfer is Bodhisattva Jogyo himself, or as we could say the Daishonin himself. No one else. This is because it was he that first perceived, through study and his perception of the Law, the essence of the Buddha’s teachings in the form of the Daimoku, later manifesting it in the form of the Gohonzon. There is no mention--NO mention of a lineage of successive High Priests in the specific heritage in the Gosho.
Secondly, regarding the passage: “The life of the Buddha is one of active opening, and the lives of common mortals are that of passive opening” Where in Buddhism do the terms “Active opening” and “Passive opening” come from?
A Buddha is an awakened common mortal, nothing more or less. According to the Daishonin, one awakens through faith and ichinen.
In at least one point Nichiren Shoshu places the preeminence of the High Priest’s authority over and above that of the Daishonin. In the NST News Special issue, it says:
“One should never worship anything as a Gohonzon that has not been authorized as such by the High Priest, who has inherited the Heritage of the Law, even if it was inscribed by Nichiren Daishonin himself, or even if it is a mandala transcribed by Nikko Shonin or any of the successive High Priests. This has been a basic tenet of Nichiren Shoshu for seven hundred years.” (NST News, Special Issue, p. 3-4)
In the same document is this statement regarding the Gakkai’s concept of “Practice toward Kosen Rufu”:
“The concept of “Practice toward Kosen Rufu” which denies the Transmission of the Heritage of the true Law from High Priest to High Priest is nothing but an empty theory far removed from the fundamental teachings of the Daishonin. It is a hollow concept that has no basis in reality.” (NST News, Special Issue, p. 11)
However, the Daishonin says:
“Accomplish Worldwide Kosen Rufu, and never allow its flow to cease.” (MW IV, p. 11)
He also says:
“One should give one’s life to spread the Law” (MW III, p.216)
Now, if that isn’t “Practice toward Kosen Rufu”, what is? Also, in the NST News Special issue, it says:
“Furthermore, it appears that (Gakkai) members who refuse to exchange their Gohonzon for a counterfeit will be immediately expelled from the Soka Gakkai and dealt with as people who have renounced their faith. Such ‘recalcitrants’ would most likely be subjected to pressure, persecution and slander.” (NST News, Special Issue, p. 6)
SGI members know that this is nonsense; members have been encouraged to turn in Nikken Gohonzon, never persecuted or forced to.
Going back to examining the 100 questions and Answers document. On page 6, Question 9, it says:
“Is it correct to think that “the Gohonzon is a happiness-producing machine”?
The Gohonzon is not a mere machine or a mere object, such as a “happiness producing machine”..............The Soka Gakkai formerly said, “The Gohonzon is a happiness-producing machine,” and Nichiren Shoshu took it only as an expedient means (hoben) for explaining to general members the benefit of the Gohonzon.” (“On Refuting the Soka Gakkai’s “Counterfeit Object of Worship”p.6-7).
For the record, it was Josei Toda who said this, trying to explain to uneducated members the benefits of the Gohonzon in a manner they could understand. Right or wrong, since the document quotes President Toda to validate some of its arguments, it is worth mentioning.
Let’s take a logical look at another question from the same Nichiren Shoshu document:
“12. Is it correct to think that “The object of worship exists nowhere but within the two Chinese characters which comprise the word ‘faith’”?
This is Mr. Daisaku Ikeda’s arbitrary interpretation of a passage from “The Real Aspect of the Gohonzon”, (Nichinyo Gozen Gohenji) which states, “This Gohonzon is realized only within the two Chinese characters that comprise the word ‘faith.’” (Shinpen, p.1388) (“On Refuting the Soka Gakkai’s “Counterfeit Object of Worship”p.6-7).
This is extraordinary: Nichiren Shoshu asks if it is okay to think that the object of worship exists nowhere but faith, then quote a Gosho passage that says it exists nowhere but faith! Then they say:
“Mr. Ikeda further wrongfully twists passages of Nichikan Shonin, asserting that “Regarding the Gohonzon, faith is what is important.” (Ikeda’s speech of September 7, 1993) However, this is a heresy derived from an upside down egotistical view that centers upon our faith instead of the Gohonzon. (“On Refuting the Soka Gakkai’s “Counterfeit Object of Worship”p.8)
The Daishonin says:
“The Gohonzon is found in faith alone. As the Sutra states, “Only with faith can one enter Buddhahood” (MW I, p. 213)
So Nichiren Shoshu says that “Regarding the Gohonzon, faith is what is important” is heresy, but the Daishonin says that the Gohonzon is found in faith alone. ALONE. Is the Daishonin heretical?
REGARDING TOZAN
Regarding Pilgrimage, Nichiren Shoshu states:
“15. At present, the Soka Gakkai gives the guidance, “You don’t need to make a pilgrimage to the Head Temple.” However, is there any benefit in just worshipping a household Gohonzon and refusing to directly worship the Dai-Gohonzon of the High Sanctuary?
There is absolutely no benefit in refusing to visit the Dai-Gohonzon of the high sanctuary of the Essential Teachings and worshipping just a household Gohonzon, which is a transcription of that Dai-Gohonzon.” (“On Refuting the Soka Gakkai’s “Counterfeit Object of Worship”p.9)
The Daishonin, however, tells Sennichi-ama who was unable to accompany her husband on his pilgrimage:
“Though you remain in Sado, your heart has come to this province.
The way of attaining Buddhahood is just like this. Although we live in the impure land, our minds reside at Eagle Peak. Merely seeing each others face would in itself be insignificant. What matters is one’s heart. Someday let us meet at Eagle Peak, where Shakyamuni dwells.” (MW V, p. 289)
That would seem to clearly refute the notion that it is necessary to make a pilgrimage in order to attain enlightenment. Let’s get further clarification. The Daishonin also says:
“People attain Buddhahood in two ways: by meeting the Buddha and hearing the Lotus Sutra, or by believing in the Lotus Sutra even though they do not meet the Buddha.” (MW I, p. 53)
So it is clearly possible to attain enlightenment without pilgrimage to “see the Buddha”. The Daishonin goes even further in another Gosho:
“Utsubusa came a long distance to visit me despite her advanced age, but since I was told 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 Lotus Sutra 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 Shimobe. Ustsubusa 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.”(MW III, p.256)
So it is that the Daishonin refused to see many disciples. This is because their intent was wrong; that is they had a casual attitude. This means that if one's attitude is incorrect, it is actually wrong to go on Tozan. Regarding the Gakkai’s refusal to go on tozan at this point; In the Twenty-six Admonitions of Nikko, it states:
“ARTICLE 22: “You must not accept offerings from slanderers of the Law.”
“ARTICLE 6: “Lay believers should be strictly prohibited from visiting heretical temples and shrines. Moreover, priests should not visit slanderous temples or shrines, which are inhabited by demons, even if only to have a look around. To do so would be a pitiful violation (of the Daishonin’s Buddhism). This is not my own personal view, it wholly derives from the Sutras (of Shakyamuni) and the writings (of Nichiren Daishonin)”
The Daishonin himself says in the Rissho Ankoku Ron:
“In the Nirvana Sutra we read: “The Buddha said, ‘With the exception of one type of person, you may offer alms to all kinds of persons and everyone will praise you.’
“Chunda said, ‘What do you mean when you speak of “one type of person”?’
The Buddha replied, ‘I mean the type described in this sutra as violators of the commandments.’
“Chunda spoke again, saying, ‘I am afraid that I still do not understand. May I ask you to explain further?’
“The Buddha addressed Chunda, saying: “By violators of the commandments I mean the Icchantika. In the case of all other types of persons, you may offer alms, everyone will praise you, and you will achieve great rewards.”
“Chunda spoke once more, asking, ‘What is the meaning of the term Icchantika?’
“The Buddha said, ‘Chunda, suppose there should be priests or nuns, lay men or women who speak careless and evil words and slander the True Law, and that they should go on committing these grave acts without ever showing any sign of repentance in their hearts. Persons of this kind I would say are following the path of the Icchantika.’” (MW II, P. 32-33)
So it should be clear from these passages that one should not make offerings to or accept offerings from slanderers of the Law. Going on Tozan would require an offering to the Head Temple. From the SGI perspective, it would also mean “visiting a heretical temple”. From the standpoint of Nichiren Shoshu, it would require them to accept offerings from “slanderers of the Law”. With this in mind, if Nichiren Shoshu were truly sincere, they would not encourage any SGI member to go on Tozan. Instead they would concentrate on establishing correct faith in those who have, according to them, strayed from the path of correct faith and practice.
Here is another glaring contradiction between the “Refuting Soka Gakkai’s Counterfeit Object of Worship” document and the Gosho:
“13. Mr. Daisaku Ikeda says, “Nichiren Daishonin inscribed the fundamental law of the universe into the scroll of the mandala.” (Ikeda’s 1/26/81 speech) Is this way of thinking correct?
This is Mr. Daisaku Ikeda’s own view and is not to be found in Nichiren Daishonin’s teachings. It is instead a non-Buddhist idea. The Ongi Kuden (Orally Transmitted Teachings) states, “the object of worship is the actual entity of the body of the votary of the Lotus Sutra.” (Shinpen, p. 1773) As this passage indicates, the mandala (the object of worship) is the Daishonin himself. There is no Mystic Law apart from the Daishonin. However, it appears that Mr. Ikeda imagines that the Mystic Law is the fundamental law of the universe quite apart from the Buddha.” (“Refuting Soka Gakkai’s Counterfeit Object of Worship” p.8)
Again, let us look at the passage Nichiren Shoshu quote, and what they say in their commentary. They say that “It appears that Mr. Ikeda imagines that the Mystic Law is the fundamental law of the universe quite apart from the Buddha.” Re-reading that passage from President Ikeda,How does his speech indicate in any way “apart from the Buddha?” Nowhere. You see Mr. Ikeda regards the fundamental essence of the universe and the Buddha, that is the Buddha Nature as the same thing. Why? For this one should study the doctrine of Ichinen Sanzen, where the Tenth world, Buddha, exists in all beings, and encompasses the three realms, that of Living beings, the environment and the Five components. The environment encompasses the universe. It also encompasses the Ten Factors which also permeate the universe, because they are concerned with the fundamental law of causality.
Secondly, the fact that the Daishonin says that “the object of worship is the actual entity of the body of the votary of the Lotus Sutra.” (Shinpen, p. 1773) in no way contradicts the notion that the object of worship represents the law of the universe. “On Attaining Buddhahood” the Daishonin says:
“Life at each moment permeates the Universe and is revealed in all phenomena.” (MW I, p. 3)
Ah, but it gets more intersesting. The Nichiren Shoshu passage goes on, quoting High Priest Nichijun:
“Because they only think of Nam-Myoho-Renge-Kyo as a law, and because they regard the principle of the Mystic Law that permeates the universe as the Daimoku, they make a serious mistake. Nam-Myoho-Renge-Kyo is the body of the Buddha (the Daishonin).” (“Refuting Soka Gakkai’s Counterfeit Object of Worship” p.8-9)
So Nichiren shoshu say by this that it is a mistake to think of the Mystic Law that permeates the universe as the Daimoku. What does the Daishonin say on this point? in “On Attaining Buddhahood” is this passage:
“Therefore, when you chant the Mystic Law, and recite the Lotus Sutra, you must summon up deep conviction that Myoho-Renge-Kyo is your life itself.”
That is in the old translation which SGI and Nichiren Shoshu share. In the new translation it says: "When you chant Myoho and recite Renge." "Myoho" is "Mystic Law" and "Renge" is "Lotus". Let’s go over the passages. The Nichiren Shoshu quote says clearly that the Mystic Law is NOT the Daimoku: “and because they regard the principle of the Mystic Law that permeates the universe as the Daimoku, they make a serious mistake.” The Daishonin says: “Therefore, when you chant the Mystic Law....” Does this mean that there is a difference between chanting the Mystic Law and chanting the Daimoku? What is the difference? Or has Nichiren Shoshu made another serious doctrinal indiscretion? Also, the Nichiren Shoshu passage says: “Nam-Myoho-Renge-Kyo is the body of the Buddha (the Daishonin).” The Daishonin says: “you must summon up deep conviction that Myoho-Renge-Kyo is your life itself.” One says that it is exclusively the Daishonin, but the Daishonin says “Myoho-Renge-Kyo is your life itself.” Very clear contradictions.
REGARDING THE THREE TREASURES
Nichiren Shoshu’s assertion is that they are: 1. The Buddha, 2. the Law, and 3. The priesthood, with a specificity focused on the High Priest. In the NST Special Issue it says:
“Nichikan Shonin: “In this way one should single-mindedly chant Nam-Myoho-Renge-Kyo and fix one’s mind on the Three Treasures, fingering the prayer beads.”
In short, Nichikan Shonin taught that the Buddhism of the Heritage of the Law means chanting Daimoku with faith in the Three Treasures, which are the True Buddha, Nichiren Daishonin (Treasure of the Buddha), the Dai-Gohonzon of the High Sanctuary (Treasure of the Law) and Nikko Shonin and the successive High Priests (Treasure of the Priest), according to Nichikan Shonin himself, this is the direct path to enlightenment. (NST News, Special Issue, p. 13-14)
Once again, Nichiren Shoshu add on something to the passage they quote that is not there. Nichikan does not say that the Treasure of the priest is the High Priest. In fact, what he DOES say is:
“Even a person like me, who is ignorant and does not abide by the precepts can be a part of the Treasure of the Priest” (On the Three Treasures)
A document entitled “Essential Doctrine of Nichiren Shoshu, written in 1983 says this:
“Nichio Shonin referred to the “Ichigo Guho Sho” in his “Benwaku Kanjin Sho” saying that “Nichiren is the Treasure of the Buddha, the law that Nichiren propagated throughout his life is the Treasure of the Law, and the great leader of the propagation of True Buddhism (Nikko’s official title) is the Treasure of the Priest. We must establish the Three Treasure of the Buddhism of sowing upon the Three Great Secret Laws and revere them.”
“His definition of the Three Treasures is clearly shown here. To interpret it more broadly, we can say that the entire priesthood and lay believers of Nichiren Shoshu who embrace and practice the True Law and forge ahead to unbegrudgingly propagate it is the Treasure of the Priest. However, as the object of worship and reverence we should focus on that which is described in the above quote.” (Essential Doctrine of Nichiren Shoshu, p. 307)
If we look at the original definition of the Three Treasures, it is: 1. The Treasure of the Buddha, 2.The Treasure of the Law, and 3. The Treasure of Sangha, the Buddhist Order. The Buddhist order is comprised of the Four types of believers, Priests, Nuns, Lay men and Lay Women, not just Priests. The only reason that “Sangha” came to mean “priests” is that for a while in Japan the only members of the Buddhist Order, for the most part, were priests, because they were the only ones practicing Buddhism, with a few exceptions. So although many were practicing Mahayana doctrines, the practice itself took on a Hinayana form. Even other sects of Buddhism recognize the “Treasure of the Buddhist Order” as the third of the Three Treasures. It is accepted that Nikko Shonin provides the specific example of the “Treasure of the Buddhist order”, NOT because of some mystical magic entity within him, either inherent in his being, or magically bestowed on him by the Daishonin. It is because he is the example of the exemplary disciple; that is his faith, his devotion and his behaviour as a Buddhist. The Daishonin trusted him, because he was foremost in trustworthiness, and demonstrated himself to be so. This is Buddhism. The ‘other’ interpretation smacks of superstition, dogmatism, and is perilously close to the belief system of fundamentalist Christianity and other religions with their blind belief in things they don’t understand, and their portayal of a supernatural saviour that is above the pale of us mortals. The Gosho refutes this view of the Buddha very thoroughly.
Here is another example of this “Blind Faith” in the current Nichiren Shoshu doctrine: It says in question 29 of the document “Refuting Soka Gakkai’s Counterfeit Object of Worship” :
“The High Priest is for us the correct master who has received and inherited the innermost enlightenment of the True Buddha Nichiren Daishonin, so it is only natural that we respect him. (“Refuting Soka Gakkai’s Counterfeit Object of Worship”p.17)
There has never ever been a blind belief philosophy that was not taken advantage of by corrupt people, because only corrupt people create or expound a teaching that has a blind faith component to it.
Here is another example from the Nichiren Shoshu document:
62. “What is the meaning behind “sanction”?
In general, “sanction” means that the master gives his sanction to a disciple’s enlightenment. In Nichiren Shoshu, the object of worship that forms the basis of faith and practice is the original Buddha’s enlightenment and is the entity of the Buddha, so sanction for the Gohonzon itself is absolutely necessary. According to Nichiren Shoshu, the sanctioning of the object of worship by the High Priest, who is the only person to be bequeathed the Daishonin’s Buddhism, is what makes the attainment of Buddhahood possible.” (“Refuting Soka Gakkai’s Counterfeit Object of Worship”p.36)
THE EYE OPENING CEREMONY
Here is another passage, regarding the “Eye-Opening Ceremony”:
“63. What is “eye-opening”?
In general, it is said that eye-opening means to infuse something with a soul, but here it means to consecrate a transcribed Gohonzon according to the Law and in that way infuse it with a soul. In “Questions and Answers on the Object of Worship” Nichiren Daishonin states, “The eye-opening consecration of wooden and painted objects must be done only with the Lotus Sutra.” (Shinpen p. 1275) (“Refuting Soka Gakkai’s Counterfeit Object of Worship”p.36)
Nichiren Shoshu quote the Daishonin as saying: “Eye-opening consecration of wooden and painted objects”, and that such consecration must be done with the Lotus Sutra. The Daishonin says in the Gosho “Opening the Eyes of Wooden and Painted Images”:
“When the Lotus Sutra is placed before an image possessing thirty one features, the image never fails to become the Buddha of the pure and perfect teaching.” (MW IV, p. 30-31)
Here he talks of an image not failing to become the Buddha of the pure and perfect teaching simply by possessing thirty one features, and having the Lotus Sutra placed before it. He also states in the same Gosho:
“Because the Lotus Sutra manifests the Buddha’s spiritual aspect, when one embodies that spiritual aspect in a wooden or painted image possessing thirty one features, the image in its entirety becomes the living Buddha. This is what is meant by the enlightenment of plants.” (MW IV, p. 33)
So let’s reason this through. Here he talks of two instances when an object becomes a ‘living Buddha’. In neither of these cases was a ceremony performed. As he says:
“It is the power of the Lotus Sutra that makes it possible to infuse such paintings with a “soul” or spiritual property” (MW VI, p.161)
The key here is the Lotus Sutra. Even in the Gosho quoted by Nichiren Shoshu, it says the same thing--here is the same Gosho quote from Nichiren Shoshu’s own translation:
“It is the power of the Lotus Sutra which infuses paintings and wood with the life of a soul...” (Shinpen p.993, ref MW VI p. 161) (“Refuting Soka Gakkai’s Counterfeit Object of Worship”p.36)
Nowhere in the Gosho does it say that the eye-opening ceremony has to be performed by a High Priest--in fact it is WE who do so, through the Lotus Sutra. In one of the quotes above, it says:
“When the Lotus Sutra is placed before an image possessing thirty one features, the image never fails to become the Buddha of the pure and perfect teaching.” (MW IV, p. 30-31)
The image never fails to become the Buddha of the pure and perfect teaching..........when the Lotus Sutra is placed before an image possessing 31 features. I believe that herein lies the key to the inscription of the Gohonzon as the object of worship (or devotion) instead of as a wooden or painted image. In another Gosho, the Daishonin says:
“The Gohonzon is found in faith alone.”(MW I,p. 213)
So it is clear. WE perform the eye-opening ceremony, through the recitation of Daimoku and Gongyo (The Lotus Sutra) and awaken the eye in our lives.
This is the ploy of Nichiren Shoshu; Take a passage from the Daishonin, and instead of strictly following it, they add things--little interpretations, little additives that change the meaning of the Gosho passage than when that passage is viewed alone without commentary from them.
Nichiren Shoshu love to quote the passage: “I have inscribed my life in sumi”, and thereby claim that the Daishonin is indicating that the Gohonzon is not the Law of the universe, it is not in everyone--it is the Daishonin’s life itself--implying no one else. But the passage does not say this! “My life in sumi” does NOT indicate that everyone else is excluded--only Nichiren Shoshu say this. Again the Daishonin:
“Therefore when you chant the Mystic Law and recite the Lotus Sutra, you must summon up deep conviction that Myoho-renge-kyo is your life itself (MW I, p.4)
The Daishonin further admonishes in “The Opening of the Eyes”:
“Do not rely on treatises that distort the sutras; rely on those that are faithful to the sutras.” The Great Teacher T’ien Tai says, “That which accords with the sutras is to be written down and made available. But put no faith in anything that in word or meaning fails to do so.” The Great teacher Dengyo says, “Depend upon the preachings of the Buddha, and an do not put faith in traditions handed down orally.” (WND p 264)
Here is a final point that needs answering--one that has not been answered in any satisfactory way. Nikko Shonin says in article twenty five of the Twenty Six Admonitions of Nikko:
“My disciples should conduct themselves as holy priests, patterning their behaviour after that of the late master. However even if a high priest or a priest striving for practice and understanding should temporarily deviate from sexual abstinence, he may still be allowed to remain in the priesthood-as a common priest without rank.” (Gosho Zenshu p. 1619)
Nikken has a son. In fact Nikken is the son of a high priest. Now Jeff Silver (a temple member)'s response has been that in the Daishonin and Nikko Shonin’s time it was forbidden by government for priests to have sexual relationships or to marry, but when the government changed its policy in later years--then it was okay. What he is saying very clearly is that ‘government authority’ supercedes the guidance of Nichiren Daishonin and Nikko Shonin, which is unacceptable. Nikko Shonin says clearly at the end of his twenty six admonitions:
“I have set forth these twenty six admonitions for the sake of the eternal salvation and protection of humankind. Learned priests of later generations should not question these in the least. Those who violate even one of these articles can not be called followers of Nikko.” (Gosho Zenshu, p. 1619)
GONGYO
Finally, regarding the practice of Gongyo, the Daishonin says in “Reply to the Lay Priest Soya:
“I have written out the prose section of the “Expedient Means” chapter for you. You should recite it together with the verse portion of the “Life Span” chapter, which I sent you earlier.” (WND P. 486)
This is exactly what the SGI does today. In the Fourteen Slanders Gosho, the Daishonin quoting a believer of his, says:
“I have continued to recite the ten factors of life and the verse section of the ‘Life Span’ chapter and chant the daimoku without the slightest neglect.”(WND P. 756)
The NST may argue that the authority of the High Priest overrides the guidance of the Daishonin, which would mean--if this is the case--that they are no longer disciples of Nichiren Daishonin, but of the High Priest and this in turn would mean that they should eliminate "Nichiren" from their sect's name.
A picture to break the monopoly of quotes.
Totally Awesome.
ReplyDeleteLet's see how you fair here: http://markrogow.blogspot.com/
ReplyDeleteAlan I do see you have proved that the Priests of Nichiren Shoshu who excommunicated the lay members of the SGI and the SGI are incorrect and wrong.
ReplyDeleteWhy must this perverse evil prevail?