From Some Disputed Writings in the Nichiren Corpus
Dr. Stone
Ph.D. Dissertation
UCLA, 1990
"My own participation in the work for those volumes (The Major Writings of Nichiren Daishonin, vols. 1 and 2) as one of the principal translators and editors, will account for any similarities between the English versions contained therein and the ones appearing here. The Major Writings was intended chiefly for Nichiren devotees as well as for an interested general readership. I have retranslated these seven pieces here in accordance with the rather different standards of academic Buddhist translation and my own preferences for wording. In some cases I have altered the interpretation of specific passages in ways I now feel more closely approximate the text. I have also worked from a different Japanese edition of Nichiren's collected writings (Showa teihon Nichiren Shonin ibun, 1989.)"
Her original translations of the Major Writings [MW] and the subsequent Writings of Nichiren Daishonin [WND] are derived from the Gosho Zenshu issued by the Nichiren Shoshu, admittedly Gosho not written in their original form. In addition, the translators [translations] were influenced and modified by feedback from non-Japanese speaking SGI-USA senior leaders and editors.
Article from Nichiren Shoshu Shinyo, September, 1995
"...This Gosho differs from the Gosho Zenshu and the Major Writings of Nichiren Daishonin in that the writings published in the Showa Shintei (New Edition) Gosho appear in the precise order in which they were initially written by the Daishonin and in their entire original form, that is all archaic Chinese characters and texts have been left intact, and no modifications have been made."
I can understand why Zen doesn't depend on anything written.
ReplyDeleteWhat can I trust in that has been written from Nichiren's hand that hasn't been tampered with or misinterpreted. Can we ever be sure even when we think that we have found it. It all shifting sand
Hi Noel. Don't throw away your Juzu just yet! I wrote the following sometime ago and it may give you some ideas how to approach the problem.
ReplyDeleteThe Nichiren Shoshu/SGI doctrine of Nichiren as True, Eternal, Original Buddha, is nothing more than "ornate rhetoric and meaningless talk". The moment Nichiren revealed the Three Great Secret Laws, nothing else remained hidden in the depths, either within the Lotus Sutra nor in the teachings of Nichiren. Faith or lack of faith in the teachings of Nichiren Daishonin is the issue.
Accurately following the teachings is different than originalism or seeking out what the Daishonin had in mind, the interpretation of others, or hearsay. Nichiren was a scriptural Buddhist. What Nichiren actually wrote is that which should be believed and embraced. It is not easy to cull what the Daishonin actually wrote because there are many forgeries in his name. But it is not impossible, as proven by the efforts of various scholars and scholar-priests. By utilizing their methods, we can come to know the truth of the teachings. One method is textual parsimony. What this means is that the writings are weighted. Those actually found in Nichiren's hand are weighted more heavily. Those considered more profound by the majority of priests and scholars, for example, the Five Major Works, are weighted more heavily. Those principles found in the majority of the authenticated works too, are weighted more heavily. The principles in the unauthenticated works are accepted or rejected in light of the Five Major Works and in light of the entire body of authenticated works. Utilizing this method, one can forge strong faith and therefore understanding [because fundamentally, Nichiren's teachings are consistent and non-contradictory].
On Establishing the Correct teaching for the Peace of the Land (Rissho Ankoku Ron) - written between 1258-1260 CE.[69]
ReplyDeleteThe Opening of the Eyes (Kaimoku-sho) - written in 1272 CE.
The Object of Devotion for Observing the Mind (Kanjin-no Honzon-sho) - written in 1273 CE.
The Selection of the Time (Senji-sho) - written in 1275 CE.
On Repaying Debts of Gratitude (Ho'on-sho)
I have these in the Soka Gakkai Gosho's
Are the principles authentic in the 5 major works of these Gosho's or would I better off finding another source....Thanks
In my estimation, 95% of these Gosho are acceptable. The problem arises in the 5% of the Gosho that are deliberately mistranslated or, at the least, loosely translated to fit the SGI worldview. Nikke [Jerry Marcheso] and others believe this is not exclusive to the Gakkai but is found in the Gosho translations of the other sects including the Nichiren Shu and the Kempon Hokke. Still, we can cull the truth from comparing the various translations and the various concepts within the entire Nichiren canon. One may also hire or befriend a translator [or several translators] without a sectarian agenda to either translate the work or critique the work of others. This is not an easy endeavor for several reasons: There are few people capable of translating medieval Japanese and classical Chinese; their work is expensive and time consuming; and finding a non-sectarian "enlightened" translator is more difficult than finding a 1909s lincoln penny.
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ReplyDeleteI suppose the same would go for the Nichiren Shoshu gosho's, tens of thousands of them would of been discarded after the excommunication and when the Sokka Gakkai Gosho was published.. .. they are smaller books, easier to carry around.
ReplyDeleteAs long as we know what sounds like self promotion that the sect uses to make itself special, we will be able to read the Gosho's in a unbiased way.
95% agreement on the WND would also be what all the schools have in common. 5% disagreement about differences that creates separation.
If we understand the differences we can put them aside, as they are probably mostly bullshit anyway and are only trivial, compared to the profound truths that Nichiren,the Shramana of Japan expounded. ..
Then we can really focus on the teachings that we all agree on which is much more than what we disagree on.... NMRK
I must disagree with you. 95% of the DNA of the cockroach is the exact same as that of a human being. It is the 5% difference in DNA that makes a cockroach a cockroach and a human being a human.being. We can not put aside the differences of the 5% of the DNA that distinguishes a cockroach from a human. The various sects, particularly the SGI and the Nichiren Shoshu have chosen the most important parts of the most important Gosho in which to alter and manipulate. We are as different from the SGI and the Nichiren Shoshu as a cockroach is to a human being or as an Asura is to Brahma or Shakra. The difference between the Soka Gakkai and the Nichiren Shoshu is the difference between a spider and a crab.
ReplyDeleteCould you give me some examples of the most important parts of the most important Gosho's which have been altered and manipulated as I am not familiar as you are in what all the other sects believe. Do you believe that Nichiren Shu or Keppon Hokke Gosho's are the most genuine.
ReplyDeleteWhat I meant by putting it aside, is that their must be some common beliefs that all the Nichiren believe in but that 5% crab leg permeates the lacquer so I guess I was having a pipe dream.
Have you seen any good charts that have the similarities and differences between the Nichiren sects that make it easier to understand Thanks
The NBAA has an incomplete and somewgat mistaken differentiation chart:
ReplyDeletehttp://www.nichirenbuddhist.org/LearnBuddhism/DialogsOnBuddhism/organizational_differentiation_chart3.html
As far as specific examples of sectarian alterations to key passages of the Gosho, I have a few that I will post over the weekend,
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DeleteThanks Mark, it was an eye opener. I'm not sure to what parts of the chart that you say are mistaken , although the question marks were evident for what was incomplete and maybe you could be referring to questions they didn't ask, that are also important
DeleteOne example of an error is that the Nichiren Shu teaches that following a Nichiren Shu priest is part of the path to enlightenment. Also, Nichiren Shu does NOT believe that non-Buddhist teachings need be publically refuted. There are other errors.
ReplyDeleteHi Noel. Most important of all.... Never once in his entire life did Nichiren write Nam Myoho renge kyo. He always, without a single exception, wrote Namu Myoho renge kyo. The SGI, without out a single exception [and the Nichiren Shoshu overwhelmingly] translates Namu Myoho renge kyo into Nam Myoho renge kyo. This is a gross mistranslation, dropping a character of the Daimoku.
ReplyDeleteSGI/NST gross distortion example 1:
"At this time the countless Bodhisattvas of the Earth will appear and establish in this country the object of devotion, foremost in Jambudvīpa, that depicts Shakyamuni Buddha of the essential teaching attending [the eternal Buddha]."... Latest SGI translation of Gosho passage from Nichiren's most important writing, The True Object of Worship based on the Gosho Zenshu
"Now is when the Bodhisattvas of the Earth will appear in this country and establish the supreme object of worship on the earth which depicts Shakyamuni Buddha of the essential teaching attending the true Buddha." -- Older SGI translation of Gosho passage from Nichiren's most important writing, The True Object of Worship based on the Gosho Zenshu.
"This is the very time when the original disciples of the Buddha will spring up from underground, attend both sides of the Eternal Buddha revealed in the essential section of the Lotus Sutra and establish in this land of Japan the supreme object of worship in the world." -- Kyotsu Hori's translation from Showa Tehon original.
"Now is the time that the earth-issuing Bodhisattvas shall
appear and establish in this country the true object of
worship, the most perfect representation of the Supreme
Being that has ever been honored by the whole world. This
object shall be the image of the Buddha accompanied by those
of the Four Great Bodhisattvas." Senchu Murano's translation
SGI/NST gross distortion example 2:
"In actuality, however, the essential teaching bears no resemblance whatsoever to the theoretical teaching. The preparation, revelation, and transmission of the essential teaching are intended entirely for the beginning of the Latter Day of the Law. The essential teaching of Shakyamuni’s lifetime and that revealed at the beginning of the Latter Day are both pure and perfect [in that both lead directly to Buddhahood]. Shakyamuni’s, however, is the Buddhism of the harvest, and this is the Buddhism of sowing. The core of his teaching is one chapter and two halves, and the core of mine is the five characters of the daimoku alone." Kanjin Honzon Sho (SGI Major Works ) pp 169-170
"On closer examination, however, the essential section differs from the theoretical section. That is to say the essential section, all through the prologue, the main discourse, and the epilogue, was preached for those people in the beginning of the Latter Age of the Decadent Dharma. The teaching of the essential section during the lifetime of Sakyamuni Buddha and that which would spread in the beginning of the Latter Age are likewise absolutely perfect. However the former is for attaining enlightenment, whereas the latter is for sowing the seed of Buddhahood. While the former is crystallized in the sixteenth chapter, 'Duration of the Life of the Buddha', with half a chapter each preceding and following it, the latter is solely embodied in the five characters of Myo, Ho, Ren, Ge, and Kyo, the title of the Lotus Sutra." Kanjin Honzon Sho, Nichiren Shu (NOPPA 1991) pp 120 - 122;
ReplyDeleteSGI/NST gross distortion example 3:
"First, in Japan and all the other countries throughout the world, the object of worship should in all cases be the Lord Shakyamuni of true Buddhism." --Major Works
"First, in Japan and in the entire world, the object of worship should
uniformly take the Master of Teachings Lord Shakyamuni of the Original Doctrine as the Object of Worship." -- Kempon Hokke translation
"The first is the object of worship (honzon). All the people
in Japan as well as the rest of the whole world should
revere the Lord Buddha Shayamuni (Original and eternal
Buddha) revealed in the essential section (honmon) of the
Lotus Sutra as the object of worship (honzon)." -- NOPPA translation
As you can see, all the SGI/NST translations based on the Gosho Zenshu are aimed at promoting the mistaken doctrine of Nichiren [NST] or Namu Myoho renge kyo [SGI] as True Buddha.
Hey Mark, I'm not sure how to understand what Nichiren meant about the concept of Lord Buddha Shakyamuni (Original and eternal Buddha)
ReplyDeleteDoes it mean that only the particular person Shakyamuni who was born in India around 3,000 years ago has always been Buddha in the specific sense, as in an Eternity that has no beginning or end ?
Is he the only savior (Knows and teaches the True Law) for all living beings ?
In the general sense aren't we already Buddha's and in the specific sense if the individual aspect of our lives is eternal then isn't it likely that we have already been a Buddha. Because of the oneness of delusion and enlightenment we have left that path only to go back and forth as we may have already done,are presently doing and will do for all eternity.
The difference would then be that we are part time Buddha's where Shakyamuni is full time in the specific sense. If this is true then he is like what the Hare Krishna's believe to be is the supreme personality of Godhead rather than the impersonal general unified field of creative Amala consciousness that continually manifests through a specific individualized aspect of the Alaya consciousness that is the effect of the oneness of the pure and defiled aspect of True Law of Namu Myoho Renge Kyo
Thanks
What does Nichiren say?
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ReplyDeleteWhether you chant the Buddha's name3, recite the sutra or merely offer flowers and incense, all your virtuous acts will implant benefits in your life. With this conviction you should put your faith into practice. For example, the Jomyo Sutra says the Buddha's enlightenment is to be found in human life, thus showing that common mortals can attain Buddhahood and that the sufferings of birth and death can be transformed into nirvana. It further states that if the minds of the people are impure, their land is also impure, but if their minds are pure, so is their land. There are not two lands, pure or impure in themselves. The difference lies solely in the good or evil of our minds.
ReplyDeleteIt is the same with a Buddha and a common mortal. While deluded, one is called a common mortal, but once enlightened, he is called a Buddha. Even a tarnished mirror will shine like a jewel if it is polished. A mind which presently is clouded by illusions originating from the innate darkness of life is like a tarnished mirror, but once it is polished it will become clear, reflecting the enlightenment of immutable truth. Arouse deep faith and polish your mirror night and day. How should you polish it? Only by chanting Nam-myoho-renge-kyo.
The doctrine of ichinen sanzen says that there is no distinction between the Buddha and ordinary mortals , the structure is the same
ReplyDeleteThis doctrine is the only teaching that says that ordinary mortals can attain Buddhahood in this lifetime and this is the ultimate purpose why Nichiren Buddhism exists
But this analogy could be the influence of my thinking by SGI/NST
yet, the Lotus Sutra and the Daishonin also clearly state that there is a difference. The common mortal is deluded while the Buddha is enlightened.
ReplyDeleteThis is the Buddhist paradox of "one but not one and two but not two." To avoid the pitfalls of Zen and in order to cultivate a gratefull mind, we revere Shakyamuni Buddha. To avoid the pitfalls of Pure Land and to assert the supremacy of the Lotus Sutra, we teach that the Lotus Sutra is the only way to attain Buddhahood in this very life.
I've sent this question again but by itself this time; Does it mean that only the particular person Shakyamuni who was born in India around 3,000 years ago has always been Buddha in the specific sense, as in an Eternity that has no beginning or end ?
ReplyDeleteYes. "Sometimes I show my own matter and sometimes the matter of another." In the case of Shakyamuni Buddha of India, it is his own matter that he reveals. In the matter of Nichiren and ourselves, it is the matter of another. "Shakyamuni Buddha within our lives is an ancient Buddha" -- Nichiren
ReplyDeleteWhere did you find this, I've never heard of it before
ReplyDeleteYou need to read Chapter 16 of the Lotus Sutra. Twenty-five years in the Gakkai. This is proof of the brainwashing and thought control that has insulated you from the teachings of Nichiren. They should be ashamed of themselves.
ReplyDeleteBecause their are quotation marks and Nichiren's name at the end, I thought that you had quoted it from the Gosho . I don't know where in chapter 16 of the Lotus Sutra that you are referring to. I only have the Lectures on the Expedient Means and Life Span chapters of the Lotus Sutra by Daisaku Ikeda
ReplyDeleteThe first part in quotations is from the Lotus Sutra Chapter 16. The last sentence is from the True Object of Worship by Nichiren. I am a little taken aback that you haven't read the entire Lotus Sutra, even more shocked you haven't read and don't know what you have recited twice a day for 25 years.
ReplyDeleteFor you, I posted the translation
http://markrogow.blogspot.com/2014/08/know-what-you-are-reciting-everyday.html
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DeleteOver the last 25years its been an on off love hate relationship with the SGI and have not been a consistent practitioner. Because of the in house fighting that was going on over doctrinal and secular matters when I first joined, I decided that I needed some breathing space so I went off to explore other paths such as Theosophy and the various schools of Vedanta and Buddhism of which I found to be relevant and helpful as it's all related. . So I'm sorry Mark if you have had the wrong impression of me. I have read the LS but it's been some time, thanks for keeping me up to date with your latest postings.
DeleteWhat I am currently trying to understand about your belief in what Nichiren said about Shakyamuni Buddha being the eternal Buddha, is that, do you think that as an individual who carries Karma from one life to the next, includes Shakyamuni and Nichiren, Are they any different from us in that they are in a state that is always fixed as in always was, is and will be; like a Hierarchical state of some monotheistic/Vaishnava type God that we can never be?
A passage from Chpter 16 that containd the above quotation:
ReplyDeleteSho zen nan-shi nyaku u shu-jo
You good sons. If there are beings
rai shi ga sho
who come to where I am,
ga i Butsu gen
I contemplate by means of the Buddha Eye
kan go shim to
the sharpness or dullness
sho kon ri don
of their various faculties of faith and so on
zui sho o do
and, in accordance with how they should be saved,
sho-sho ji setsu myo-ji fu do
everywhere I preach my name to be different
nen-ki dai sho
and my age to be great or little,
yaku bu gen gon
and, furthermore, I also manifest myself and say
to nyu ne-han
'I am going to enter Nirvana',
u i shu-jo ho-ben
and, furthermore by various types of expedients
setsu mi-myo ho
preaching the Subtle Dharma
no ryo shu-jo
I have been able to cause the mass of beings
kok-kan-gi shin Sho zen nan-shi
to give rise to joyful minds. You good sons.
Nyo-rai ken sho shu-jo
When the Tathagata sees that the masses of beings
gyo o sho-bo
are those who rejoice in the Lesser Dharma,
toku hatsu ku ju sha
poor in virtues, heavy with defilement,
i ze nin setsu
for these people I preach
ga sho shuk-ke toku a-noku-ta-ra
that when I was young I went forth from the household life
sam-myaku sam-bo-dai
and obtained Anuttara-samyak-sambodhi.
Nen ga jitsu jo-butsu i-rai
But the time since I really attained Buddhahood
Ku on nyaku shi
is as long ago and distant as that.
tan-ni ho-ben kyo-ke shu jo
It is just in converting the mass of beings by expedients
ryo nyu Butsu-do
and causing them to enter the Buddha Way
sa nyo ze setsu Sho zen nan-shi
that I create such a preaching as this. You good sons.
Nyo-rai sho en kyo-den
The Sutra Canons which the Tathagata expounds
kai i do datsu shu-jo
are all for saving and liberating the mass of beings.
waku setsu ko shin
I either preach my own body
waku set-ta shin waku ji ko shin
or preach the body of another or show my own body
waka ji ta shin waku ji ko ji
or show the body of another or show my own matter
waku ji ta ji sho sho gon-setsu
or show the matter of another. The various words I preach
kai jip-pu ko sho i sha ga
are all true and not empty. What is the reason?
Nyo-rai nyo jit-chi ken
The Tathagata knows and sees the appearance
san-gai shi so
of the Three Worlds in accordance with reality:
mu u sho-ji
there is no Birth-and-Death,
nyaku tai nyaku shutsu
whether backsliding or emerging;
yaku mu zai se
likewise there is neither existence in the world
gyu metsu-do sha hi jitsu hi ko
nor extinction; they are not real; they are not void,
hi nyo hi i
they are not thus; they are not different.
fu nyo san-gai
It is not as the Three Worlds
ken-no san-gai nyo shi shi ji
see the Three Worlds. In such a matter as this
Nyo-rai myo ken
the Tathagata sees clearly
mu u shaku-myo i sho shu-jo
and is without error. Because the various beings
u shu-ju sho
have distinctions of various types of natures
shu-ju oku-so fun-betsu ko
and various types of recollections, I, desiring
yoku ryo sho sho zen-gon
to cause various good karmic roots to be produced
i nyak-kan in-nen
by means of considerable causalities,
hi-yu gon-ji shu-ju sep-po
parables, and words, preach various kinds of dharmas:
sho-sa butsu-ji
The work of the Buddha which I perform
mi zo zam-pai
I have never once abandoned even for a brief time.
nyo-ze ga jo-butsu i-rai
Thus the time since I attained buddhahood
jin dai ku on ju-myo mu-ryo
is very great, long and distant. My life is immeasurable
a-so-gi ko
asemkheyas of kalpas
jo-ju fu metsu
and I abide forever and am not extinguished.
This part of the "Life Span' chapter was taken out of the SGI Gongyo book over 10 years ago, because it was too much to read and chanting NMRK is more important
ReplyDeleteStill, as the most important Chapter of the Lotus Sutra, mentioned by Nichiren hundreds of times, one might be curious about what the Buddha taught. Not faulting you. Faulting the SGI for it's failure to instill a seeking spirit about the Lotus Sutra.
ReplyDeleteWe are He and He is we, always. Such a realization and actions consonant with our lofty status is difficult to believe in the first case and difficult to attain in the second. Until such time, it is best to humbly approach the Gohonzon with utmost reverence for the Law, Shakyamuni Buddha and Nichiren Daishonin. This is my understanding.
ReplyDeleteNice, thankyou
Delete