"And he considered the theory of Ichinen Sanzen and the Maka Shikan as important to his teachings as the Lotus Sutra itself." -- SGI leader
SGI is an enemy of the Lotus Sutra. Did Nichiren chant Namu Maka Shikan or Namu Ichinen Sanzen? Namu Myoho renge kyo, the Gohonzon, the Maka Shikan, and Ichinen Sanzen, are all derived from the Lotus Sutra [Myoho renge kyo]. The following passage proves my point:
"Question: Are there any passages that show that GreatConcentration and Insight is based on the Lotus Sutra?
Answer: There is in fact a great number of them. I will just cite a few of them here."
He continues:
"If you assert that Great Concentration and Insight is superior to theLotus Sutra, then you lay yourself open to a variety of objections.
Great Concentration and Insight represents a kind of personal enlightenment gained by T’ien-t’ai at his place of p.513practice. But the LotusSutra represents the great Law gained by Shakyamuni Buddha at his place of practice. (This is the first objection.)
Shakyamuni is the Buddha of perfect enlightenment and complete reward. T’ien-t’ai gained a stage of enlightenment that did not reach tothe first of the ten stages of security; he did not advance beyond thestage of hearing the name and words of the truth, the stage of perception and action, and the stage of resemblance to enlightenment. In terms of the fifty-two stages of bodhisattva practice, he was forty-two stages lower than Shakyamuni. (This is the second objection.)
The Lotus Sutra represents the original purpose for whichShakyamuni and the other Buddhas made their appearance in the world.Great Concentration and Insight represents a personal enlightenment for the revelation of which T’ien-t’ai made his appearance in the world. (This is the third objection.)
In the case of the Lotus Sutra, Many Treasures Buddha attested tothe truth of the sutra, and all the emanations of Shakyamuni Buddha who had come to the assembly extended their long broad tongues upward to the Brahma heaven as proof of their agreement. The LotusSutra is the great pure Law of which Many Treasures Buddha says, “All that you have expounded is the truth!” [and the emanation Buddhasagree]. Great Concentration and Insight is simply T’ien-t’ai’s exposition of that Law. (This is the fourth objection.)"
SGI is an enemy of the Lotus Sutra.
ReplyDeleteYou have no idea how utterly wrong this is.
Oh really? Why don't you enlighten us.
ReplyDeleteWhether one follows sgi or any teaching of Buddhism.The fundamental aim is respect the dignity of life.Lotus sutra teaches,everyone is a Buddha.So highest respect to life.There is always a way to resolve.Buddha dialogue.
ReplyDeleteEveryone has Buddha-nature. Everyone is not a-priori a Buddha. tientai's Original Enlightenment doctrine is not Nichiren's teaching.
ReplyDeleteI noticed you didn’t mention Nichiren Daishonin in your diatribe. Your understanding of True Buddhism,let alone commentaries and treatises that explains True Buddhism,is utterly lacking in substance and wisdom. If you want,we can engage in a positive dialogue,for all to see,at your convenience. Thanks for your time.
ReplyDeleteHow blind you are Unknown.I not only mentioned, "Nichiren", I quoted the Gosho to prove my point. If you continue to state stupid things, it will be as easy to overturn your arguments(and to prove our own arguments) as a hot knife through butter. You had better rethink your challenge Mr. Unknown.
DeleteHow about a one hundred day debate that I will post. The loser must convert.
DeleteI will begin with the one post I will make today.
DeleteDidn't get your point here.
ReplyDeleteYou took one quote (from who?) saying that the "Ichinen Sanzen" theory is treated (by Nichiren I suppose) as: "as important as" the Sutra.
And then you start implying that SGI treats the teaching of Tientai as superior to the Sutra.
I know SGI for last 15 years and I never saw a single person saying Tientai was a Buddha or that his teachings were superior to the sutra, if this happened certainly is not a general practice under SGI. SGI practitioners pray daily using two chapters of the Lotus Sutra and I never saw someone praying specifically for Tientai.
Tientai's teaching is explored in some texts to clarify the understanding of the Hobben chapter (I saw this in certaing meetings), but actually I don't ever saw Tientai's books around during SGI meetings or something like that.
From what I know, Nichiren studied Tientais theory deeply and the theory don't negate anything from the sutra, it seems to be completely related and integrated with the sutra, one can criticize it saying it is an interpretation but for sure it leads people to "meditate" about the essence of the sutra.
I believe there is a reason why Daishonin put Tientai's name in the Gohonzon (and also Dengio's), he certainly had respect and felt Tientai was an important person in the understanding the Sutra (at least if you believe that the Gohonzon is the essence of the sutra you need to answer/explain why Nichiren put Tientai + Dengios' names there). But again, this don't imply in any way that Tientai's teaching is more important than the sutra and I NEVER saw someone saying this.
Also, I would like to add that Josei Toda, second president of the SGI on his lectures about the Lotus Sutra was very clear explaining why we read the second Chapter: "to disprove the superficial meaning of the Hoben Chapter" [compared to the second half of the sutra and specially the Juryo chapter.
Tientai's teaching is founded by the second chapter and the "ten suchness", which are for sure extremely important when you try to "grasp" the understanding of the enlightenment, but the chapter itself explains that the knowledge of the Buddhas is not something understandable by pratyekabuddhas or arhats. Studing a theory based on this chapter is a base to got a deep understanding of the sutra, but for sure is not more profound or superior.
You are right on some of your points: if Daishonin felt Tientai was superior to Shakyamuni or anything close to this his name would be at the top of the Dai Gohonzon next to the law and the name of the bodhisatvas.
But you are wrong when you imply that SGI consider Tientai as superior or something like that. At least on my experience (I live in Brazil), this is far from the truth. Maybe you saw one person in one place where this is teached and was understanding wrongly that this is the general vision of SGI.
No. Nichiren NEVER said that. An SGI leader said that. The Lotus Sutra is superior to Great Concentration and Insight according to Nichiren. I will repeat what Nichiren taught:
ReplyDelete"If you assert that Great Concentration and Insight is superior to the Lotus Sutra, then you lay yourself open to a variety of objections.
Great Concentration and Insight represents a kind of personal enlightenment gained by T’ien-t’ai at his place of practice. But the Lotus Sutra represents the great Law gained by Shakyamuni Buddha at his place of practice. (This is the first objection.)
Shakyamuni is the Buddha of perfect enlightenment and complete reward. T’ien-t’ai gained a stage of enlightenment that did not reach to the first of the ten stages of security; he did not advance beyond thestage of hearing the name and words of the truth, the stage of perception and action, and the stage of resemblance to enlightenment. In terms of the fifty-two stages of bodhisattva practice, he was forty-two stages lower than Shakyamuni. (This is the second objection.)
The Lotus Sutra represents the original purpose for which Shakyamuni and the other Buddhas made their appearance in the world. Great Concentration and Insight represents a personal enlightenment for the revelation of which T’ien-t’ai made his appearance in the world. (This is the third objection.)
In the case of the Lotus Sutra, Many Treasures Buddha attested to the truth of the sutra, and all the emanations of Shakyamuni Buddha who had come to the assembly extended their long broad tongues upward to the Brahma heaven as proof of their agreement. The Lotus Sutra is the great pure Law of which Many Treasures Buddha says, “All that you have expounded is the truth!” [and the emanation Buddhas agree]. Great Concentration and Insight is simply T’ien-t’ai’s exposition of that Law. (This is the fourth objection.)"
No. Few SGI members have even read the entirety of the Lotus Sutra and many leaders assert that the Lotus Sutra has lost its power in the Latter Day. They chant millions of Daimoku, the essence of the Lotus sutra but know nothing or little about the Lotus Sutra. How is this different then a type of Tientai concentration and insight meditation Also, they accept Nichigen's and Nikkens teaching on Nichiren as Eternal True Buddha which is neither the teaching of the Lotus Sutra nor the teachings of Nichiren. Their mindless chanting of the Daimoku is similar to Great Concentration and Insight but they lack faith in the Lotus Sutra and Shakyamuni Buddha.
Are you a Zone Chief or above? If not your views likewise do not represent the Soka Gakkai's. I will research your assertions but it is a fact the Soka Gakkai depreciates the Lotus sutra and Shakyamuni Buddha, unlike Nichiren.
In fact Nichikan calls the Maka Shikan the Lotus Sutra of the Middle Day. Do you deny this?
ReplyDelete
ReplyDelete"The Lotus Sutra which is the long-cherished wish of Buddha Shakamuni is no longer valid in this era, not in the least." (page 93, Manual of Forced Conversion edited by Daisaku Ikeda).
Thanks for losing your time answering me.
ReplyDelete(and sorry for my late reply, I was moving and it took much more time and energy than I expected)
> Are you a Zone Chief or above?
No, I'm not, and you are right, I was not talking as an authority, I just never saw anyone at SGI saying Tientai's work was equals or superior to the Lotus Sutra.
You are completely right, my views do not represent Soka Gakkai, neither do I have any relation with the organization; It is just my personal view about the part of the organization I saw in the past, maybe things are different in different places or maybe I haven't dig too deep.
But I think I got your point, you are saying that due to extreme focus on Daimoku alone, a lot of people inside the organization don't study the Sutra too much and don't have faith in Shakyamuni. I believe (again, not as a representant of anything, I only represent myself and probably I'm wrong about a lot of things) that this is something very subjective, personal. I never felt impelled to ignore Shakiamuni's authority or to not respect the Lotus Sutra due to orientations from someone at Gakkai. I learned (from Gakkai members) to respect the Sutra as the most important sutra and the text to open the understanding of the buddhism, from Gakkai I learned the practice of reading the parts of the two chapters (2 and 16) twice a day together with chanting Daimoku and I did it for the last 15 years feeling extreme respect for all the Sutra, the Gohonzon, and grateful to Nichiren and Shakyamuni for dedicating their lives to reveal this law.
> In fact Nichikan calls the Maka Shikan the Lotus Sutra of the Middle Day. Do you deny this?
I can't deny anything here, I never studied what Nichikan said, and certainly I'm not skilled enough to judge what he said (besides I have a feeling that I know what he means, but again, it is just a personal perspective, nothing related or teached by SGI members to me, and again, I'm not a SGI active member and I never had any position in the organization, I'm talking only from personal perspective).
But what is the relation between SGI and Nichikan's view? Why are you quoting Nichikan and relating it with SGI?
> "The Lotus Sutra which is the long-cherished wish of Buddha Shakamuni is no longer valid in this era, not in the least." (page 93, Manual of Forced Conversion edited by Daisaku Ikeda).
Yes, on this specific passage I can see what you are talking about. I can confirm I saw a lot of times people at Gakkai using this kind of understanding about the 3 eras and how valid the text was on each era (and probably this is why you quoted Nichikan before, right?).
What was thought to me about the eras was that this was a common knowledge in buddhism, the eras was/are the different moments when the law have different (including none) direct effect (I believe they say things like: in the first era the law can directly enlighten anyone who learns it; in the middle days one is required to dedicate a lot of efforts before been able to reach enlightenment - and here is where people like Tientai is saw as one of those people who did "enough" efforts during the middle era - and in the last days the law itself was something that will not be able to enlighten people anymore (unless ofcourse a new way of understanding it appears in the world, something like the reason for Nichiren's arriving to this world).
What you are saying is that this understanding of the eras is a mistake (or worse, maybe an intentional misguided interpretation)? What are the eras on your understanding and how they affect (if they affect) the law?
(in advance, I like to thanks you again for your time, because any deeper understanding and knowledge about this topics are like gold)
The relation is, you have a Nichikan Gohonzon and SGI reveres Nichikan as the great restorer of Buddhism, so of course his mistaken doctrines have permeated SGI: Nichiren as True Original Buddha, Shakyamuni Buddha as a "husk Buddha", the Lotus Sutra of the Middle Day is the Maka Shikan...
ReplyDeleteI will get back to you in a day or so regarding the Three Ages.
Thanks for your reply.
I see! I will be waiting for your view but you already gave me insight on what you mean and a lot of things to study.
ReplyDeleteeverton Carpes wrote:
ReplyDelete"What you are saying is that this understanding of the eras is a mistake (or worse, maybe an intentional misguided interpretation)? What are the eras on your understanding and how they affect (if they affect) the law?"
Actually, regarding the effects, The Enlightenment of the people was the same. Even the causes were the same. In the Former Day of the Law, those enlightened through the provisional teachings could do so ONLY because they had encountered the Lotus Sutra (Myoho renge kyo) in the distant past. The Law of the Shakyamuni Buddha of India became somewhat attenuated in the Middle Day and as you stated, it took a strenuous practice based also on the Lotus Sutra in order to attain Enlightenment. However, even Tientai misconstrued the identity of the Eternal Buddha and incorporated some provisional practices such as reciting Namu Amida Butsu.
Dengyo, at the end of the Middle Day, relied less and less on the provisional teachings, though he allowed for Shingon practices while teaching the superiority of the Lotus Sutra. Dengyo longed to be born in this Latter Degenerate Age:
"...The Great Teacher Dengyō says, “The Former and Middle Days are almost over, and the Latter Day is near at hand.” These words reveal how much he longed for the beginning of the Latter Day of the Law. If we consider the rewards of living in the different ages, it is clear that mine surpass those of Nāgārjuna and Vasubandhu, and excel those of T’ien-t’ai and Dengyō.
In the Latter Age, the Law of the Shakyamuni Buddha of India is of no use in attaining Enlightenment. Today, we can only rely on the Law of the Eternal Buddha Shakyamuni. This of course is Myoho renge kyo or Namu Myoho renge kyo, the five or seven characters.
Thanks again for your time, Mr. Mark Rogow.
ReplyDeleteI think you was very clear.
About what you said here:
ReplyDelete> However, even Tientai misconstrued the identity of the Eternal Buddha and incorporated some provisional practices such as reciting Namu Amida Butsu.
I don't know if I'm thinking about a different thing here, but I learned that due to the passage on the sutra where Shakyamuni says he also practiced in the past people understand that this implies that there was an older/eternal buddha, is this what are you talking about? Do you think this is a wrong view?
---
Just returning to the subject of your post here:
> SGI erroneous teaching on Tientai's Great Concentration and Insight is another reason they are an enemy of the Lotus Sutra.
(remembering again that I'm just a inactive SGI member and my opinion don't represent anything)
I (re)started reading Josei Toda's "Lecture on the Sutra", 1967 after start reading your post, trying to understand exactly what he said about it (of course, I'm quoting a book with more than 50 years and this not necessarily reflects anymore the opinion of new members or directors).
The preface of the book actually talks about 2 different "Ichinen Sanzen", one theoretical (Ri-no Ichinen Sanzen) and one practical (Ji-no Sanzen).
He seems to be very clear "reducing" the importance of Tientai's work, for example he said:
"he [Tendai] elucidated the Hokekyo only in a theoretical way. Practical application of this profound sutra was not made by anyone"
(the text was talking about the Soho period alone, he was not saying that the application was not made after Tientai)
and in another passage also from the preface:
"Now in Mappo, any lecture on this sutra must be based on Nichiren Daishonin's True Buddhism (...) most present-day lectures still dhere to Tendai's interpretations. They must be disillusioned, for their fallacies have caused the current cahos in BUddhism"
---
I can't affirm that SGI follows this strictly, neither that directors or anyone inside the organization may not be defending equality between Tientai's work and the sutra itself, you quoted a lot of citations clearly talking about things like this, including Ikeda's quotation talking about the validity of the sutra and I think the only way to evaluates this quotation may be by following the context where it was said, but certainly requires study and you are very right about making people like me aware about it (again, thanks).
But... What I believe due to the passages from Toda's Lecture is that anyone considering Tientai's work equal or superior to the sutra is doing a reading that conflicts with that phrases from president Toda, but not necessarily with bad intentions, because I believe it is possible to someone say things like Maka-Shikan been more important than the sutra because it was effective historically after the sutra alone (if one believes on this difference between the eras (s)he may not be misguiding people saying something like that).
But in the end, does this make any sense? Tientai's work is not based on the quotes from the sutra, so if one believes the sutra as wrong immediately would not invalidate Maka-Shikan or anything about it? I really don't feel able to understand conflict or dichotomy, aren't all those things totally interconnected and one thing dependent on the other?
---
Now, just one practical question loosely related: do you have access to Maka-Shikan in English? Is there a printed version of it?
Almost everything you learned in SGI regarding Nichiren's doctrine is wrong. That is SGI's take on the passage about "first practicing Bodhisattva austerities", not Nichiren's take:
ReplyDeletePart 1
SGI's perspective
"Since you think Shakyamuni was the ultimate Buddha, what do you make of him saying, "I, too, once also practiced bodhisattva austerities." Does this not infer that he studied under someone, a prior Buddha who taught him these practices, or do you think he just made them up himself?
Does he also not refer to his first attainment of enlightenment in gohyaku jintendo (a long, long time ago) instead of kuon ganjo, the infinite past?
Also, since the Lotus was preached 3,000 years ago, does that mean there is nothing more to learn for the rest of eternity? Just wondering,"
Then, more recently he wrote:
"I guess if one can't reconcile the [fact] that Nichiren is the original Buddha, capable of inscribing his life-state into the form of a Gohonzon, the teacher of all Buddhas, past, present and future, the only alternative is to devise one clever guess after another."
Nichiren Daishonin's Perspective
The Lotus Sutra and Nichiren Daishonin teach that, "Shakyamuni Buddha attained enlightenment at a time even more distant than gohyaku jintengo." (MW, Vol.2, p.268)
Here are more than a dozen additional passages from Chapter 16 of the Lotus Sutra which you recite every day:
"But forever here preaching the law."
And:
"I forever remain in this [world]"
And:
"And then I tell all creatures
That I exist forever in this world"
Part 2:
ReplyDeleteTherefore, once expedients are abandoned:
"I [Shakyamuni] tell all creatures that I [Shakyamuni] exist forever in this world."
"By the power of tactful methods
Revealing [myself] extinct and not extinct"
"[If] in other regions there are beings
Reverent and with faith aspiring
Again I am in their midst"
"other regions" means everywhere, means past present and future and means eternal:
"I behold all living creatures
Sunk in the sea of suffering
Hence I do not reveal myself"
Beholding all living beings means omnipresent.
"Hence I [Shakyamuni] do not reveal myself" (although "I" am always present.)
"Till, when their hearts are longing,
I appear to preach the Law:"
"I therefore appear to all living creatures."
All living creatures include those who have existed since time without beginning, those who now exist, and those who will exist in the infinite future.
"[I am] always on the Divine Vulture Peak
And in every other dwelling place".
This is self explanatory.
"Tranquil is this realm of mine,
Ever filled with heavenly beings,"
Parks, and many palaces
With every kind of gem adorned,
Precious trees full of blossoms and fruit,
where all beings take their pleasure"
Again, "ever" is forever [eternal] and "all" is all throughout the Three Existences. This passage brings up a very important point: Not only the Buddha Shakyamuni who teaches all beings the eternity of life is eternal but so is his land and so are the masses of beings.
Part 3:
ReplyDelete''But all who perform virtuous deeds
And are gentle and upright
These all see that I exist."
Again, "all" is all. Those who existed, exist and will exist (from the standpoint of the Truth of Temporary Existence) who perform virtuous deeds and are gentle and upright, these beings see that Shakyamuni always exists. Does that mean that those who don't see the Buddha, those such as Nikken, Ikeda, and yourself, are not virtuous and upright?
"For the Buddha's words are true, not false.
Like the Physician who with clever device,
In order to cure his demented sons,
Though indeed alive, annonces his own death
Yet can not be charged with any falsehood,
I, too, being father of this world,
Who heals all misery and affliction,
For the sake of the perverted people,
Though truly alive, say [I am] extinct;
Who is the father of this Saha world who heals all misery and all affliction? There can not be two fathers. This would have been an opportune time for Shakyamuni to announce a Buddha more original than himself [as the father of the world] but, as we see, the Buddha Shakyamuni, consistent from beginning to end, again announces, "I".
"I, ever knowing all beings"
Again, the words "I", "ever" and "all".
"Expound their every Law"
Buddha Shakyamuni [as He, Nichiren Daishonin, and we state]. teaches every Law.
"Ever making this my thought:
How shall I cause all the living
To enter the Way supreme
and speedily accomplish their buddhahood."
The Original Eternal Buddha Shakyamuni always and exclusively practices the True Law and has been doing so since time without beginning. Nichiren, on the other hand, by his own admission, practiced the Nembutsu. The passage you cite, taken in the context of the entire Lotus Sutra and the commentary by Nichiren, is nothing more than an affirmation of Ichinen Sanzen. It means that even the Buddha from time without beginning contains the other nine worlds and manifests in different guises in order to preach the True Law. If you don't believe the Lotus Sutra and me, here is what Nichiren says in the True Object of Worship, explaining this passage of the Sutra:
Part 5
ReplyDelete"The Juryo chapter states: "Once I also practiced the
bodhisattva austerities and the life which I then
acquired has yet to be exhausted. My life will last
yet twice as many aeons from now."
"He was speaking of the world of Bodhisattva within ourselves." - Nichiren True Object of Worship
"Thus, in the various sutras other than the Lotus Sutra, Shakyamuni does not assemble those Buddhas who carry out different austerities and practices and who possess the three bodies nor does he identify them as emanations of himself. Only in the Hoto chapter of the Lotus Sutra does he do so. This chapter then, is intended as an introduction to the Juryo chapter that follows later. Shakyamuni Buddha who was believed to have attained enlightenment for the first time only some forty and more years previously, calls together Buddhas who had become enlightened as long ago as one or even ten kalpas in the past, and declares that they are emanations of himself. This is a far cry indeed from the Buddha’s usual preaching on the equality of all Buddhas [in their Dharma bodies], and in fact a cause of great astonishment. If Shakyamuni had attained enlightenment for the first time only some forty years earlier, there could hardly have been so many beings in the ten directions who had received his instruction. And even if he was privileged to possess emanations, there would have been no benefit in his showing them to his listeners. T’ien-t’ai, describing what went on in the astonished minds of the assembly, stated: "It was evident to them that Shakyamuni Buddha possessed numerous emanations. Therefore, they understood that he must have attained enlightenment in the far distant past."
I have collected 98 additional passages of proof if you are still not convinced.
Question: What is the Meaning of Original Buddha or Original Teacher?
Part 6:
ReplyDeleteOriginal Teacher means that no matter how eminent, wise, or knowledgeable one may be, and no matter how diligent one is in carrying out the Six Paramitas (Six Perfections), there is no way that one could come up with, let alone reveal, Myoho renge kyo independently of Shakyamuni Buddha. Shakyamuni Buddha, in the history of the universe, was the one unique individual capable of doing so. Nichiren realized this, taught this, and reverenced Shakyamuni Buddha for His astronomical feat of autonomous self-practice. That is why He, rather than any other individual, is worshipped as the person of the Gohonzon (Ninpo-Ika). We owe our very Enlightenment to this Buddha and this Buddha alone.
The arrogance of those in the SGI and Nichiren Shoshu who misconstrue Shakyamuni Buddha's and Nichiren Daishonin's words for their own aggrandizement is cause to fall into the Lower Worlds and to remain there for a very long time. How can one follow someone who is so blind to the manifest reality that someone had to give them the Five Characters that they pay homage to? Daisaku Ikeda didn't come up with the formula Myoho renge kyo. The High Priest didn't come up with this formula. Even Nichiren Daishonin didn't realize and expound the Lotus Sutra in the infinite past. It was Shakyamuni Buddha who taught Nichiren Daishonin and the other Bodhisattvas of the Earth the Lotus Sutra in the remote past. It was Eternal Shakyamuni Buddha who planted the seed of Myoho renge kyo in our Buddha-nature, the seed that, if watered with a correct faith and practice, grows into the magnificent tree of the Supreme Enlightenment of Myoho.
As far as your question about nothing more to learn for all eternity, the World of Learning too is without beginning and end but it is not the state we should aspire to.
You have unquestioningly believed what your leaders and priests of Taisekaji have taught you without investigating the matter. You have gone against the Buddha's admonition to "be a lamp unto yourself" and to accept only those arguments based on the scriptures. I hope you will take this lengthy reply in the spirit in which it is offered and begin a faith, practice, and study consonant with the teachings of the Lotus Sutra and Nichiren Daishonin.
As a correlary, regarding SGI's mistranslation of the "The Buddhism of the Harvest and the Buddhism of the Sowing":
ReplyDeletePart 1
Soka Gakkai's mistranslates Nichiren Daishonin's most important writing, the True Object of Worship translated from Taisekeji's modern Gosho Zenshu:
"The essential teaching of the Lotus Sutra and true Buddhism are both pure teachings that lead directly to Buddhahood. However, Shakyamuni's is the Buddhism of the harvest, and this is the Buddhism of sowing. The core of his teachings is one chapter and two halves, and for me is Myoho-renge-kyo alone." (MW vol I Kanjin No Honzon Sho, p. 72)
Kyotsu Hori's faithful translation based on the original Chinese found in the Showa Tehon collection of Gosho
"The teaching of the essential section section during the the lifetime of Sakyamuni Buddha and that which would spread in the beginning of the Latter Day are likewise absolutely perfect. However, the former is for attaining enlightenment, whereas the latter is for sowing the seeds of Buddhahood. While the former is crystallized in the sixteenth chapter, 'Duration of the Life of the Buddha', with half a chapter each preceding it and following it, the latter is solely embodied in the five characters of myo, ho, ren, ge, kyo." [pg. 122]
Senchu Murano's translation, also based on the Showa Tehon:
"It is evident that the Revelation of Eternity was preached for the sake of us who live at the beginning of the period of Deprivation. In this respect, we are as blessed as those who heard the Buddha in person, the only difference is that they brought to fruit their seeds of Buddhahood by hearing directly the 'One Chapter and Two Halves', whereas we are endowed with the seeds of Buddhahood by receiving the Five Words." (Five Major Writings of Nichiren, Sench Murano translation, Kanjin No Honzon Sho, p. 37)
Part 1
ReplyDeleteThe Buddhism of the Sowing and the Buddhism of the Harvest
The original manuscript of the Kanjin Honzon Sho [True Object of Worship] is designated a National Treasure by the Japanese government and is kept in the treasure storehouse of the Hokekyoju Temple in Ichikawa City, Japan. The document is considered crucial to the understanding of Nichiren Daishonin. Nichiren refers to the treatise as being of the "utmost importance".
The Kanjin Honzon Sho from the Major Works of the SGI is translated from the Gosho Zenshu which is the modern Japanese translation of the original Chinese and medieval Japanese Gosho translated by Nichiren Shoshu priests. One should note that the Nichiren Shoshu and the SGI are the only Nichiren sects that advocate Nichiren as True Buddha and the only sects that rely on Gosho Zenshu. The Major Works translation reads:
"The “Teacher of the Law” chapter of the Lotus Sutra states, “Since hatred and jealousy toward this sutra abound even when the Thus Come One is in the world, how much more will this be so after his passing?” The “Treasure Tower” chapter states, “They [the Buddhas] make certain that the Law will long endure. . . . [The Thus Come One Many Treasures, I myself ], and these emanation Buddhas who have gathered here, surely know this is our aim.” Look at what the “Encouraging Devotion” and “Peaceful Practices” chapters state about the future. The theoretical teaching was preached for the people after Shakyamuni Buddha’s passing.
As regards the essential teaching, it was addressed exclusively to the people early in the Latter Day of the Law. On the surface, the Buddha seems to have preached this teaching for the enlightenment of the people of his day; he planted the seeds of Buddhahood in their lives in the remote past [numberless major world system dust particle kalpas ago] and nurtured the seeds through his preaching as the sixteenth son of the Buddha Great Universal Wisdom Excellence [major world system dust particle kalpas ago] and through the first four flavors of teachings and the theoretical teaching in this life. Then with the essential teaching he brought his followers to the stage of near-perfect enlightenment and finally to that of perfect enlightenment.
Part 2 Buddhism of the Harvest and Buddhism of the Sowing:
ReplyDeleteIn 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
The Kanjin Honzon from the NOPPA translation of the Nichiren Shu is translated directly from the Showa Tehon which is a copy of the original collection of Gosho written in Chinese and medieval Japanese. The NOPPA translation reads.
"It is stated in the tenth chapter of the Lotus Sutra, 'The Teacher of the Dharma': 'This sutra has aroused much hatred and jealousy even in the lifetime of the Buddha. How much more can this be expected after His death!' And in the eleventh chapter, 'Appearance of the Stupa of Treasures': 'Taho Buddha and the Buddhas in manifestation (funjin Buddhas) from all the worlds in the universe gathered together to make this dharma live forever....Buddhas in manifestation should remember My (the Buddha's) intention to keep on spreading the dharma forever.'You may find similar statements in the thirteen chapter, 'Encouragement for Upholding this Sutra', and fourteenth chapter, 'Peaceful Practices'. They show that the theoretical section of the Lotus Sutra is directed to those in the beginning of the Latter Age.
The essential section of the Lotus Sutra is preached solely for those living in the beginning of the Latter Age. At first glance it appears that the seed of Buddhahood was planted in them by the Eternal Buddha in the eternal past or 500 dust particle kalpa ago. The seed germinated and grew within them with the help of all the sutras from the Lotus Sutra preached by the sixteenth prince of Daitsuchisho Buddha in 3,000 dust particle kalpa in the past to all those preached by Sakyamuni in his life before the Lotus Sutra and the theoretical section of the Lotus Sutra. Finally the essential section of the Lotus Sutra enabled them to attain Buddhahood.
Part 3 Buddhism Harvest and Buddhism of the Sowing:
ReplyDeleteOn 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;
What was referred to by Nichiren as "the teaching for attaining enlightenment" [MW - Buddhism of the Harvest] is the teaching by the historical Buddha during his lifetime, i.e., his spoken words to his disciples. In the Age of Mappo we can only rely on the Lotus Sutra but the manner of its faith, practice, and propagation in the Age of Mappo differs from that done by the historical Buddha during his lifetime. We rely on the Daimoku transmitted by the Buddha to the Bodhisattvas from underground who are commissioned to expound the Lotus Sutra in this Age of Mappo. In Chapter 15 of the Lotus Sutra, the various provisional Bodhisattvas from this and other worlds ask to expound the Lotus Sutra. However, the Buddha demurs saying, "I do not want you to uphold this sutra...." Kanjin Honzon Sho, Nichiren Shu (NOPPA 1991) p 124; MW p 172.
Nichiren, referencing Tien-tai, discusses this rejection: "After all, Sakyamuni Buddha could not reveal his innermost enlightenment, or the great dharma hidden in the lines of the Duration of the Life of the Buddha Chapter [Chapter 16] to those great bodhisattvas from other worlds who had been guided by the teaching of the theoretical section." Kanjin Honzon Sho, Nichiren Shu (NOPPA 1991) p 126; MW 173.
Part 4 Buddhism Harvest and Sowing
ReplyDeleteNichiren continues, explaining that in this Age of Mappo, the essence of the Lotus Sutra, Myo Ho Renge Kyo is taught to the people by the Bodhisattvas from underground, who are the original disciples of Sakyamuni Buddha:
"Lands at the beginning of the Latter Age slander the true dharma and those who live there have poor capacity for comprehension and faith in Buddhism. Therefore, instead of relying on Buddhas from other worlds, the Buddha called out great bodhisattvas from underground to entrust them with the task of transmitting the five characters of Myo, Ho, Ren, Ge, and Kyo, the essence of the 'Duration of the Life of the Buddha' chapter, to the people in this world. It meant also that those guided by the teaching of the theoretical section were not the original disciples of Sakyamuni Buddha." Kanjin Honzon Sho, Nichiren Shu (NOPPA 1991) p 126; MW 173.
"Having thus manifested the ten divine powers, Sakyamuni Buddha transmitted the five characters of Myo, Ho, Ren, Ge, and Kyo to the original disciples of the Buddha since the eternal past, who had sprung up from underground." Kanjin Honzon Sho, Nichiren Shu (NOPPA 1991) p 140; MW 176.
"Tien-tai comments on this in his 'Words and Phrases of the Lotus Sutra': Following 'Thereupon Sakyamuni Buddha said to the host of bodhisattvas' is the third section of the chapter on the Divine Powers, summarizing the essence of the Lotus Sutra and transmitting it to the bodhisattvas from underground." Kanjin Honzon Sho, Nichiren Shu (NOPPA 1991) p 142; MW I:76.
"The manifestation of the ten divine powers in the 21st chapter on the 'Divine Powers' is for the sake of transmitting the five characters of Myo, Ho, Ren, Ge Kyo to the four bodhisattvas of Jogyo, Muhengyo, Jyogyo and Anryugyo, representing the host of bodhisattvas who had sprung from underground." Kanjin Honzon Sho, Nichiren Shu (NOPPA 1991) p 142; MW I:76-77.
Nichiren goes on to explain that the time had only just arrived for the bodhisattvas from underground to appear and propagate Myoho Renge Kyo, the excellent medicine for the Latter Age:
"Now we are at the beginning of the Latter Age of the Decadent Dharma, when Hinayana teachings strike down Mahayana teachings, provisional teachings destroy true teachings, east is taken for west and west for east, and heaven and earth are upside down. Under these circumstances, the four ranks of bodhisattva-teachers who preach the theoretical section of the Lotus Sutra remain in hiding. Gods desert the land which they are supposed to protect. Then, for the first time, those bodhisattvas from underground appear in this world to encourage ignorant people to take the five characters of Myo, Ho, Ren, Ge, and Kyo, the excellent medicine of the Latter Age. Many ignorant people would fall into hell by slandering the five characters, but they would be saved eventually. (NOPPA) pp. 143
The meaning of the Buddhism of the Sowing and the Buddhism of the Harvest is not that there are two different Buddhisms, the Buddhism of Shakyamuni and the Buddhism of Nichiren Daishonin. It means that this Latter Day is for sowing the seeds of Buddhahood, not for harvesting the seeds.
Nichiren's Ichinen Sanzen is actual, it is Namu Myoho renge kyo and Gohonzon.
ReplyDeleteThe problem is, regarding Nichiren's teachings, Toda and the Soka Gakkai rely heavily on forged texts and Nichiren's earlier writings (The Ongi Kuden and the True Aspect of all Phenomena, for example, are both forged. And Attaining Buddhahood in This Lifetime which is an early writing).
ReplyDeleteRegarding Toda's lecture on the Sutra...
ReplyDeletePart 1
SGI asserts, “In essence, Toda revitalized Buddhism based upon his new interpretations of the Lotus Sutra and applied it to devastated, war-torn Japan.” Actually, Toda revitalized the heretical teachings of Taisekaji. His interpretations derive from Nichikan’s Exegesis. Proof is Toda’s slanderous Lecture On The Sutra, where up is down, east is west and right is wrong. Were it not for the Soka Gakkai and the slanderous Taisekaji teachings [which destroy the intent of the Lotus Sutra], there never would have been a devastated war-torn Japan. Their teachings, like the True Word [Shingon] teachings, are devoid of literal, theoretical, and actual proof while the teachings of the Original Buddha Shakyamuni and Nichiren Daishonin are endowed with all three and affirmed by all Buddhas throughout the past, present. and future.
The SGI teaches that we shouldn’t read or follow The Lotus Sutra or Nichiren Daishonin literally, even though Nichiren read the Lotus Sutra with his very body. Yet, they claim:
“Toda also read the Lotus Sutra with his life. While he was imprisoned during W.W.II, he struggled to understand the meaning of the word “Buddha.” He contemplated and chanted with intense concentration and finally came to the realization that the concept of “Buddha” in the Lotus Sutra signified “life.” In other words, Toda also found a new, profound meaning of the Lotus Sutra. This awakening gave a new, modern meaning to Buddhism. Buddhism, which for centuries had been a funeral conducting religion, was reborn as a life philosophy. In jail, Toda also had a glimpse of his past: he saw that he was attending the Ceremony in the Air. Based upon these two awakenings, he reformed the Soka Kyoiku Gakkai (Value-Creating Educators Society; a lay organization for educators which had practiced Nichiren’s Buddhism), which was destroyed during W.W.II by the militaristic Japanese government. He renamed it Soka Gakkai (Value-Creating Society) with the spirit of including all common people, and started his task of reconstructing the society by giving lectures about the Lotus Sutra. Since he saw that he himself emerged from the earth during the preaching of the Lotus Sutra, his interpretation of the Lotus Sutra was very realistic and his explanations were filled with absolute confidence.”
Regarding Toda's Lecture on the Sutra
ReplyDeletePart 2
Likening Buddha to life was completely mistaken in light of the Lotus Sutra and Gosho. All that lives is destined to die. Life is marked by transience, suffering, impurity, and selfishness. The Original Buddha is eternal, joyful, pure, and selfless. The Buddha transcends life [and death]. Ikeda’s transgressions are far worse because of the principle of intent. He knows all too well the true and eternal principles of the Lotus Sutra and Nichiren Daishonin but persists in transmitting SGI’s [and Taisekaji's] distorted teachings. How many more untoward events in heaven and on earth will we have to experience because of Daisaku Ikeda’s transgressions? If Daisaku Ikeda and SGI continue to destroy and distort the teachings and fool the people, many more and severe sufferings will beset the people
President Toda taught in his Lecture on the Sutra:
“With this silent prayer, we express our sincere thanks to the Second High Priest Nikko Shonin, the founder of Head temple Taisekiji. Hossui-shabyo: Hossui is the Law or Buddhism metaphorically compared to clean water. Shabyo means “transfer. Now suppose here are two glasses, one of which is filled with water. The water is transferred from one glass into the other. The quality of the water remains unchanged through this transfer even though the shapes of the glasses may differ. Simililarly, the Hossui of Nichiren Daishonin was handed down from Nikko Shonin to Third High Priest Nichimoku Shonin. However, its geneuine purity was not changed in the least. This solemn tradition has been strictly maintained by the successive high priests of Nichiren Shoshu.
YUIGA YOGA: This means that the life of Nikko Shonin equals that of Nichiren Daishonin. A Gohonzon called the “Tobi” (Flying) Mandala” is enshrined at Butsugenji Temple in Sendai City in Northeast Japan. It was inscribed co-operatively by the Daishonin and His immediate successor Nikko Shonin. This fact evidences what yuiga yoga signifies.” –Josei Toda as quoted in: From “Lectures on the Sutra” Third Edition, 1968 Seikyo Press.
Please note that no where in the Lotus Sutra or the writings of Nichiren Daishonin, can we find the concepts or words, YUIGA YOGA but in Tendai/Shingon esotericism, this is a core principle. Central to Lamanism, an offshoot of Shingon, are the Four Treasures and the most important Treasure is the Treasure of the Guru. The other Three Treasures are subsumed within the Treasure of the Guru. This is known as Guru Yoga. The same goes for the SGI, whether it is implicit or implied. When SGI members or leaders chant Namu Myoho renge kyo, they are revering their Sensei. While they chant Namu Myoho renge kyo with their voices, they chant Namu Sensei in their hearts.
Makiguchi and Toda read the Lotus Sutra according to the distorted teachings of the Taisekaji priests who adopted the two related Zen and Shingon concepts respectively: The Transfer of the Water of the Law; and Yuiga Yoga or the Oneness of living Master and Disciple. The SGI has adopted these distorted Zen and Shingon viewpoints, in contrast to the Lotus Sutra and writings of Nichiren Daishonin which state, “This Sutra”.
More proof of SGI’s transgressions are Daisaku Ikeda’s teachings that mirror those of his deluded Sensei, Josei Toda. Ikeda once taught, “The basis of Nichiren Shoshu is the Lifeblood recieved only by a single person. To faithfully follow the High Priest of the bequethal of the Lifeblood is the correct way for priests and laybelievers. If one is mistaken about this single point, then everything will become insane.” And now he declares, “Following the Three Presidents of the Soka Gakkai is the basis of the Lifeblood of faith”
Whatever I learned about the Maka Shikan, I learned from Nichiren.
ReplyDeleteHave you tried Google search?