All the guidance you ever need should be received from those most capable of giving guidance, Shakyamuni Buddha and Nichiren Daishonin. Ultimately, Nichiren teaches that we should receive guidance from the Eternal Buddha as we chant Namu Myoho renge kyo to the Gohonzon. He also teaches us to study the Lotus Sutra and his writings. To those silly SGI members who state, "the Gohonzon doesn't speak", Nichiren teaches that indeed, the Lotus Sutra (Gohonzon), Buddha, and Nichiren speak to us when we chant the Daimoku. This is the power of Thus I Heard!
Rhetoric, rhetoric, rhetoric. When will we begin to say something new, something fresh? It's been said that a Buddha is able to utter sounds no human has heard before. I've read most of Ikeda's stuff for fifty years now, and he never says the same thing twice. He once told us, "I know your leaders say the same things over and over, however, I don't have that luxury."
ReplyDeleteRight. He is always contradicting himself:
ReplyDeleteThe Soka Gakkai Yesterday and Today or Inconsistency from Beginning to End
Yesterday:
"Implicit in the March 16 ceremony was his [President Toda's]
profound instruction that kosen-rufu mustbe carried out based solely on the Head Temple --guidance which we must take deeply to heart. Inthis connection, the sixty-sixth high priest, NittatsuShonin, gave us guidance to the effect that theceremony in which we common mortals come to.the Head Temple and chant daimoku to the,Dai-Gohonzon, which embodies the life of the
Buddha of beginningless time, is the most fundamentalone. I want you to understand that our March 16 Kosen-rufu Day may be considered one form of"kosen-rufu ceremony," which we carry out under the mercy of the high priest, who, as the greatleader of kosen-rufu, directs us toward the Dai-Gohonzon."Daisaku Ikeda, Seikyo Times, March 1986, p. 10
"The concept of manifesting the Buddha natureinherent in an insentient image through the "eye openingceremony," thus making it an object of worship, also applies to the Gohonzon..." Soka Gakkai MWND, Vol 4,
1994 revised edition.
"...the Gohonzons that we recieve are also the living flesh
of the Original Buddha whose eyes have been opened according
to the principles of the actual Ichinen Sanzen in the passages hidden in depths of the Juryo Chapter and the true attainment of Buddhahood by plants and trees. Why would this very Gohonzon not bethe true aspect of the eye opening of wooden and painted images? This is absolutely not found in the heretical sects outside of Nichiren Shoshu, and is a profoundly secret doctrine which only Nichiren Shoshu possesses." Daisaku Ikeda Soka Gakkai Daibyaku Renge
"... the ceremony in which we common mortals come to the head
temple and daimoku to the Dai-Gohonzon, which embodies the life of he Buddha of beginningless time, is the most fundamental one." Daisaku Ikeda, Seikyo Times, March 1986, p. 10
"From the time our predecessor Makiguchi sensei, the Gakkai
has progressed according to the great spirit of not concerning ourselves in any way concerning the position of the High Priest. In the future as well, we will be consistent with this spirit. Those who violate this, even if they are top leaders, are to be immediately expelled. This has to be the spirit of believers." Daisaku Ikeda, Seikyo Shimbun, 1/29/56
Today:
Each and every one of Shakyamuini's words tells us that it was right for SGI to separate itself from the ruinous [High Priest] Nikken sect. The SGI is advancing straight along the "path to glory." The Nikken sect is sliding irrevocably down the "path to ruin." I want to make this perfectly clear to you all."
Daisaku Ikeda, World Tribune, September 13, 1993
continued
Yesterday:
ReplyDelete"It's no good unless these three, an excellent Law, an excellent master and an excellent lay believer, are all present. Nam Myoho Renge Kyo is of course the excellent Law. Furthermore, the High Priests are the only ones who have recieved the Daishonin's teachings, and as our masters, have transmitted to us the Daishonin's innermost enlightenment exactly as it is with nothing lacking during 64 transmissions. Therefore, when we worship the Dai-Gohonzon through the High Priest, benefits will definitely come our way." The Complete Writings Of Josei Toda, Vol. 4, p. 399
"We, ourselves, cannot produce the Gohonzon. Since it's the enlightened entity of Nichiren Daishonin, no one has the authority other than the successive high priests who have been the sole heirs to the heritage of the True Law. We take no part in this. Therefore, the objects of worship inscribed by those
in the Butsuryu and Minobu factions [of the Nichiren Shu sect] are absolutely powerless. They are worthless because they are fake. In fact, they contain the power of evil spirits. That is why they are dangerous." Former SGI president, Josei Toda, Daibyaku Renge, 98, p. 98.
"Members of the Minobu school of the Nichiren sectchant daimoku. They have the Gosho Their recitation of the sutra also includes the Hoben and Juryo chapters. And, in the Shoshinkai, which consists of ex-priests of Nichiren Shoshu , and the portions of the sutra they recite and the daimoku that they
chant are identical to the practice we observe. Though their religion may seem the same as ours, they lack the single, unbroken heritage of the law recieved directly from Nichiren Daishonin. If one's faith is not based on this line of inheritance, it is worthless to embrace any Gohonzon, for no benefit will be forthcoming. That is to say, "Without the lifeblood of faith,it would be useless to embrace the Lotus Sutra." " Daisaku Ikeda, Buddhism in Action, vol 3, p 254
"What we must keep in mind here is that concerning the Lifeblood there is the specific Lifeblood of the entity of the Law, and the general lifeblood of faith. We must clearly differentiate between the two.In short, the Lifeblood of the Entity of the Law, the very life of Nichiren Daishonin, who is the reincarnation of the Buddha of Absolute Freedom, is the ultimate Lifeblood, the most important matter concerning life and death. The entity of the law which reveals the life of
the Daishonin in it's exact state, is the Dai-Gohonzon of Nam
Myoho Renge Kyo. That Lifeblood which is passed on and protected by the successive High Priests of the conferral of the Lifeblood of the Law recieved by only a single person." Daisaku Ikeda, Lectures on Nichiren Daishonin's Gosho, Vol. 30, p. 58
continued...
Today:
ReplyDelete"... we must deeply understand that the heritage of the universal Law of Nam-myoho-renge-kyo can only be transmitted through organizations [SGI] joined in unity, based on faith in Nichiren Daishonin's Buddhism and the principle of the oneness of master and disciple." November 9, 1992 World Tribune
"Today the only true inheritor of the Daishonin's way of master and disciple is the Soka Gakkai. I declare this unequivocally. That's why the Soka Gakkai is so important. Without our organization, the True Law would be utterly lost. There would be no way to save humanity. That is why supporting and defending the Soka Gakkai are the same as defending and advancing the Daishonin's Buddhism." Daisaku Ikeda, World Tribune, September 14, 1992
Yesterday:
"The Dai-Gohonzon of the high sanctuary of true Buddhism at the Nichiren Shoshu head temple, Taiseki-ji, is the basis of all Gohonzons. The Gohonzon, which we are allowed to recieve so that we can pray in our own homes, can be inscribed only by
one of the successive high priests who inherit the true lineage of Nichiren Shoshu." Daisaku Ikeda, Buddhism in Action, vol. 1, pg. 21
"It goes without saying that our Soka Gakkai is an organization of Nichiren Shoshu believers. Therefore, worshipping the Dai-Gohonzon and serving the high priest is the fundamental spirit of the Gakkai." Daisaku Ikeda, Inaugural address of president Ikeda, 1960
"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." Daisaku Ikeda, Discussing Kosen-rufu and Human Life, Vol. 3, p. 32
Today:
"Thus, Nichiren Daishonin teaches us to treat the SGI members who work for Kosenrufu with greater respect than anyone else, and we must seat them high above esteemed priests." Daisaku Ikeda, World Tribune, March 14, 1994
"The [High Priest] Nikken sect, claiming that the High Priest's inner enlightenment and the Gohonzon are "the two indivisible entities of the Object of Worship," is using the Gohonzon and estabishing the "High Priest creed." ibid.
Yesterday:
"Needless to say, the Dai-Gohonzon of the high sanctuary inscribed for all mankind is the most fundamental basis of the movement for the Nichiren Shoshu Soka Gakkai [they have since changed the name to SGI]. The Dai-Gohonzon has been preserved
and handed down within Nichiren Shoshu from the founder, Nichiren Daishonin, to his successor, Nikko Shonin, and then to the third high priest, Nichimoku Shonin, up to the present 67th highpriest, Nikken Shonin. I hope, therefore, that we will
courageously dedicate ourselves to studying Nichiren Daishonin's teachings in order to deepen our faith and to propagation true Buddhism in each country or community, as we follow the high priest's guidance, and respect the traditions and doctrines of Nichiren Shoshu." Daisaku Ikeda, Buddhism in Action, ' vol 1, p 33
continued
"We conduct the third prayer to express our deepest
ReplyDeleteappreciation to Nichiren Daishonin, the Buddha of the Latter Day of the Law. In this third silent prayer, we also offer our gratitude to Nikko Shonin, the second high priest and the fouder of Taisekiji. Further, we offer our appreciation to the third high priest, Nichimoku Shonin, and all the successive high priests of Nichiren Shoshu, each of whom transmitted
the heritage of the Law to the next. Presently, as you know, the 67th high priest, Nikken Shonin, has inherited the Law. Now he is the master of true Buddhism." Daisaku Ikeda, Buddhism in action, vol 1, p 107
"...we must protect and transmit the essence of the traditions and doctrines that have been continually protected for over 700 years, since the time of the Daishonin. I am concerned that unless we make this our basis, that no matter how much we temporarily increase in power, we would be unable to avoid the criticism of future generations that our Kosen-rufu was a sham." Daisaku Ikeda, Daibyaku Renge, No. 333, p. 13
"That which forms the basis of Nichiren Shoshu is the Lifeblood. With the Dai-Gohonzon as the basis, the successive High Priests alone recieve and inherit this Lifeblood, and preserve it eternally." Daisaku Ikeda, Discussing Kosen-rufu and Human Life, Vol. 3, p. 256
"The Great Pure Law of the Latter day of the Law is transmitted
by the successive High Priests of the bequethal of the lifeblood of the Law recieved by only a single person, and they inscribe the Gohonzon for us believers from that standpoint." Daisaku Ikeda, Discussing Kosen-rufu and Human Life, Vol. 4, p. 6
Today:
Furthermore, in light of the true meaning of the Daishonin's
Buddhism, it is a great mistake to think that only the high priest is vested with authority regarding the Gohonzon merely because of his positionand title. World Tribune, Sept. 13, 1993
"The faith of "not begruging one's life," life based on the
Gohonzon ...such faith exists only in the Soka Gakkai. Only the Soka Gakkai possesses "action" aimed toward the goal of kosen-rufu, and correct"guidance" leading to happiness." Daisaku Ikeda, World Tribune, Jan. 17, 1994
Yesterday:
However, such criticisms [that the practice of Shakubuku
is too harsh] were only based on the superficial understanding of common mortals which is incomparably inferior to the understanding of the original Buddha, Nichiren Daishonin. Rather than reprimanding them, Nichiren Daishonin describes the
cowardice, timidity and ignorance of those disciples as "pitiful." Today, a similar situation has arisen. Faithless disciples criticized High Priest Nikken, who is the only
legitimate inheritor of the Law as the "emissary" of the
original Buddha, Nichiren Daishonin. Those who for whatever reasons criticize the high priest are traitors against the orthodox lineage of Nichiren Shoshu. Buddhism in Action, By Daisaku Ikeda, 1984 ed., pages 273-274
continued
ReplyDeleteToday:
"Today, I would just like to point out that, if the priesthood is earnestly saying that, "to go against the high priest is slander," then they are only going to get caught in their own trap." Daisaku Ikeda, World Tribune, Jan. 17, 1994
Yesterday:
"The Dai-Gohonzon of the high sanctuary of true Buddhism at the Nichiren Shoshu head temple,Taiseki-ji, is the basis of all Gohonzons. The Gohonzon, which we are allowed to recieve so that we can pray in our own homes, can be inscribed only by
one of the successive high priests who inherit the true lineage of Nichiren Shoshu." Daisaku Ikeda, Buddhism in Action, vol. 1, pg. 21
"Only the successive High Priests of the conferral of the Lifeblood of the Law inscribe the Gohonzons we recieve based upon the principle that he is an emanation of the Buddha." Daisaku Ikeda, Discussing Kosen-rufu and Human Life, Vol. 1, p. 112
Today:
"At the present time, the Soka Gakkai itself is the one and only group of united priests which receives and inherits the 'lifeblood of faith.'" (Seikyo Shinbun, 9/18/93)
"Lay believers who, among all the people in the world, embrace, believe in and practice the True Law...can also be said to be the treasure of the priest"
"The status of the successive High Priests is lower than that
of the treasure of the priest.Lay believers who are disciples of the Daishonin individually represent the treasure of the priest"
"It can be said that the priests and lay believers all individually represent the treasure of the priest" Speech by Soka Gakkai DIkeda World Fibune, Sept. 30, 1991
"Now that we have clearly separated ourselves from Nichiren
Shoshu, let us firmly establish a religion for human beings..."
Daisaku Ikeda, Sept. 1993 Daibyaku Renge (SGI)
"If even a good priest sees someone slandering the Law and
disregards him, failing to reproach him, to oust him or to punish him for his offense, then that priest is betraying Buddhism. But if he takes the slanderer severely to task, drives him off or punishes him, then he is my disciple and one who truly understands my teachings." -- The Nirvana Sutra Explainig Why SGI/Ikeda was Taken to Task and Driven off
"From the time our predecessor Makiguchi sensei, the Gakkai
has progressed according to the great spirit of not concerning ourselves in any way concerning the position of the High Priest. In the future as well, we will be consistent with this spirit. Those who violate this, even if they are top leaders, are to be immediately expelled. This has to be the spirit of believers." Daisaku Ikeda Explains Why He Was Expelled,
Seikyo Shimbun, 1/29/56
I have ten more examples Don. Better you slither away before you are embarrassed...
ReplyDeleteSpeaking to SGI members:
“Make Full Use of Your Attachments” — Lectures on the Hoben and Juryo Chapters of the Lotus Sutra by SGI President Daisaku Ikeda
But when speaking to the intellectual community:
“The more one is able to solidify a “mind of goodness,” the more he or she overcomes attachment to earthly desires and develops a “mind of peace.” — Dr Yoichi Kowada, the Director of the Institute of Oriental Philosophy speaking at the Fourth World Public Forum Dialogue of Civilizations in Rhodes, Greece
Let not forget the changing of Gongyo and the silent prayers, The change from the Bible of Shakkubuku to SGI interfaith, and lastly
His (Ikeda's) honors and awards "flow into the members as good fortune and benefit" but "their honors and awards are meaningless"
"I hope you will be proud of this. I have absolutely no doubt that this good fortune and benefit flows directly to you and your descendants. But your honors and awards are meaningless" -- Daisaku Ikeda
TRUE HONOR IN LIFE BY DR. DAISAKU IKEDA...
Sanmibo had lectured to the court noble and won approval. He reported this to the Daishonin, certain that his master would praise him. Contrary to his expectations, however, the Daishonin severely reprimanded him. It is likely that the Daishonin had long been aware of Sanmibo's desire for fame. He always bent his mind on discerning the inclinations of his disciples in order to lead correctly and help them to perfect themselves. There was no way for Sanmibo's mention of "the great honor" to escape the Daishonin's attention. The Daishonin clearly saw the disciple's fundamental nature reflected in this short phrase. Based on this sign he attempted to purge Sanmibo of his undesirable traits.
"Even if you should meet a bodhisattva of the highest rank, why should you think it anything special? Much less should you stand in awe of even Bonten or Taishaku. They are the servants of our father, Sakyamuni Buddha, who have been sent by him to govern his domain and support the priests who embrace the True Law. Bishamon and the other heavenly kings rule over the four quarters as guards appointed by Bonten and Taishaku. The rulers of the four continents are all the retainers of the four heavenly kings. But the ruler of this little island country of Japan would not even qualify as a retainer of the Wheel-Rolling Kings who reign over the four continents. He is nothing but an island chieftain."
This passage reveals that Nichiren Daishonin's Buddhism is the only religion capable of saving mankind for all time. The Dai-Gohonzon which we worship is called "the object of worship bestowed on the world," signifying that the unbounded mercy of the True Buddha and the infinite power of Nam~myoho~renge-kyo will benefit the people everywhere on earth from now on to eternity. The scope of the
Daishonin's Buddhism is by no means limited to one country alone. Nor is it a teaching like state-established religions of the past which allowed their leaders to remain comfortable in seats of authority and power. At various times in the past, a few people have tried to glorify Nichiren Daishonin as an ultranationalist or to establish his Buddhism as the official religion of the nation, but their actions only served to degrade true Buddhism and narrow its range. Let me cite an example. When militarism was on the upsurge in Japan, one of the other sects published a collection of lectures on the Daishonin's works, including this Gosho. However, in that book the part of this Gosho which refers to the ruler of Japan as nothing but an island chieftain was omitted. The authorities had probably demanded that this portion be removed. We can clearly see how much the deleted part opposed the nationalistic mentality prevalent in Japan in those days. And the very act to delete it was an outright attempt to cheapen the Daishonin's Buddhism.
cont...
"But the ruler of this little island country of Japan would not even qualify as a retainer of the Wheel-Rolling Kings who reign over the four continents. He is nothing but an island chieftain." This clearly shows the way Nichiren Daishonin looked at those who ruled Japan. With his broad perspective he was concerned with saving people all over the world. What grand vision he had! Always recalling his supreme state of life, we ourselves should live on cheerfully and dynamically, taking a broad view of everything.
ReplyDeleteBy calling the retainer of this chieftain "his excellency," exulting over "his gracious invitation" and, what is more, by speaking of "the great honor" you had, are you not in essence expressing your low opinion of me, Nichiren?
From Sanmibo's letter the Daishonin saw that he held court nobles-that is, people of social standing-in high esteem and considered it a great honor to lecture on Buddhism to them. The Daishonin severely reprimanded the disciple for having such an attitude, because he realized that Sanmibo now based his life on worldly honor and no longer on Buddhism as he should. What is the greatest honor in life? It is to embrace the Mystic Law as disciples of the True Buddha. This is exactly what The Entity of Enlightenment means when it states, "Outcasts in the Latter Day are even more respectworthy than the kings and ministers during the two thousand years of the Former and Middle Days." As long as we stand on this spirit, the status or position of those to whom we teach the Law is of no consequence whatsoever.
Nichiren Daishonin's Buddhism treats all people equally. We teach the Law to a nobleman in exactly the same way as we do to an ordinary person. For Sanmibo to boast of "the great honor" to lecture for a court noble obviously ran counter to the Daishonin's true intention. What, then, is the true honor for us Buddhists? I cannot help but recall the final passage in the Precepts for Youth written by my master. It states, "For a wise person it is a shame to be praised by a fool. But for him to be praised by the Buddha is a lifelong honor. Be resolved to lay down your lives in front of the Cohonzon." These are quite strong words, but they boldly depict the kind of life we should lead in order to deserve true honor. Sanmibo had been "praised by a fool," which he mistook for a 'great honor."
He had clearly strayed into the pitfall of seeking secular fame and fortune. A passage in Nikko Shonin's Twenty-six Articles of Warning states, "Those believers who are bent on obtaining honor and profit and are lax in their study of Buddhism shall not be called my disciples." With his own eyes Nikko Shonin had seen Sanmibo and others become tempted by fame and fortune and led to violate the Daishonin's admonition. He must have been filled with grief when he wrote the above article.
For us Buddhists there is no greater honor than to be "praised by the Buddha." Keeping this in mind, I want you to live your whole lives filled with great pride to know that you are members of the Soka Gakkai. For this is the only organization which has continued to practice exactly as the True Buddha teaches. As a result it has suffered all sorts of persecution, criticism and slander and, overcoming them all, has advanced a broad movement that is unprecedented in this history of Buddhism.
cont....
ReplyDeleteI recall my master's guidance at a meeting of the Suiko Kai in its early days. Perhaps you remember my mentioning it in the novel, The Human Revolution (see the Seikyo Times, November 1976, p.41). At that meeting, one of the youths asked President Toda, "Sir, people often tell us to go home loaded with honors. How should we consider this in our positions?" My master replied, "You boys seem to think that you can return to your hometowns in glory only after you have attained success or fame. To become the president of a well known enterprise, a university professor or a Cabinet minister-that may be glory for those outside of our organization. Yet no one knows how long such glory will last."
https://www.google.com/search?q=daisaku+ikeda+honors+and+awards&hl=en&sa=N&tbo=u&rlz=1T4LENN_en___US469&tbm=isch&source=univ&ei=sIYIUZXSIOi8igL2oYGQBQ&ved=0CF8QsAQ4Cg&biw=1311&bih=533
cont...
More Ikeda flip flops for you Mr. Gropp:
ReplyDeleteThere is little wisdom in Ikeda's Wisdom of the Lotus Sutra
Daisaku Ikeda says, “the Original Buddha is Shakyamuni” when talking to scholars and scientists but when talking to commoners, his “dear” SGI members, he sometimes says, “The Original Buddha is Nichiren”, and at other times he says that "ordinary people are the original Buddha". Why would anyone follow someone who speaks out of both sides of their mouth, especially when one side of his mouth goes against the Lotus Sutra and Nichiren Daishonin?
In his lecture on the Opening of the Eyes for SGI members, Ikeda states:
“This sentence implies that the Daishonin is the original Buddha, the master of all other buddhas. Because of this, all Buddhas and Bodhisattvas follow him and all good fortune is contained within the original life The Daishonin used analogies most easily understood by the people of his day. Water gods were thought to live in rivers and followed the lord of the ocean, and the mountain gods were all subservient to Mount Sumeru, the king of mountains. In his analogy, the Daishonin likened these lesser gods to all the buddhas and Bodhisattvas; and the lord of the ocean and king of Mount Sumeru to the votary of the Lotus Sutra.”
But his public stance can be summarized in this article:
“Space and Eternal Life”, with the astronomer, Dr. Weiramisinghe, 1998:
“Buddha is in its simplest interpretation, means a person who is incomparably wise and fully enlightened. Sakyamuni was portrayed as a real human being who reached a state of enlightenment and eventually entered Nirvana. He was a royal prince born to a society torn with strife – poverty, caste and race discrimination were everywhere. His own early life was one of absolute luxury. He renounced this life to seek enlightenment. The fruit of his untiring efforts over the years was the realization of the true nature of things and the discovery of a path that could lead to freedom from suffering. The Buddha held that the cause of suffering is the result of wrong attitudes; it is our craving or desire that makes us suffer. Although Sakyamuni Buddha set out the Eightfold path that could free us from suffering, he often exhorted his monks to discover the way for themselves as for instance in his last words to his disciple Ananda in the Mahaparinirvana Sutra.
“Self is the lord of self, for who else could lord be? Be ye lamps unto yourselves. Look not for refuge to any beside yourself.” In response to Ananda’s entreaty to preach one last time, Sakyamuni speaks about being a beacon of self and of being a beacon of the Law. Sakyamuni taught that it is none other than one’s self and the Law that are the guiding lights that illuminate the darkness of life and death. And the true self referred to by Sakyamuni is the self realized in the course of one’s actions in accordance with the Law of the Universe and of life.
cont...
Sakyamuni also said, in a statement made just before his death, that since all phenomena are transient, one should diligently apply oneself to the perfection of one’s practice. His leaving behind such a statement perfectly demonstrates the special character of Buddhism, which points to the path of endeavour and diligence to perfect oneself as a human being and to achieve self-realization.
ReplyDeleteOne calls one who has awakened to the truth of life and the universe a “Buddha”. It is thought that many Buddhas have appeared in this universe, expounded the Law and saved human lives. Mahayana Buddhism teaches that many Buddhas have made their advent.
Here I would like to follow the currents of Buddhist history from the death of Sakyamuni Buddha to the rise of Mahayana Buddhism. Buddhist records indicate that following Sakyamuni’s death, people’s respect and admiration for him deepened and questions arose about the meaning of his death, and from this developed the theory of the Buddha’s three bodies.
At first it was said that the Buddha , as the eternal and indestructible “body of the law” who is one with the law of life and the universe appeared in this world to save people in the physical form of Sakyamuni – in other words, as the “manifested” body. Later when the Buddha who jointly possessed the two kinds of body – “the body of the Law” and the “manifested body” – became widely revered, the idea of the “bliss body” or spiritual strength to perceive the truth, developed. And along with the theory of the bodies, or aspects of Buddhas, a theory evolved concerning the appearance of Buddhas. First the concept of past Buddhas developed, in which it was held that Sakyamuni and various other Buddhas also appeared in the past. Then the concept of future Buddhas developed, in which it is said that Bodhisattva Maitreya will be reborn in this world as a Buddha in the future. The concepts of Buddhas in other worlds and of becoming a Buddha in the next life also arose. For instance, Amitabha Buddha is said to dwell in the western region of the universe. Akshobya Buddha, in the eastern region of the universe, and bodhisattvas, to be reborn in the Tushita heaven before attaining Buddhahood. Finally a concept of present lifetime Buddhas took shape in which it is taught that Buddhas exist throughout the ten directions of the universe.
The Lotus Sutra is the scripture that incorporates and unites the theories of the three bodies of the Buddha and of the appearance of the Buddhas. This scripture is respected as a pivotal text in Japanese Buddhism and has many followers.
In the 16th and most important chapter, entitled “The Life Span of the Thus Come One”, Sakyamuni reveals that he has been a Buddha since the infinite past, that he has all along been preaching in this mundane world and leading people to enlightenment, and that he has appeared as various Buddhas in order to save all living beings and preached the Law in accord with his listener’s capacity. He states that the reason he is now about to leave this world is that, although the life span he has attained by practicing the bodhisattva way is of infinite duration, through the means of his death he can teach and instruct people.
Here, principally in the 16th chapter, the concept of the original Buddha of the remotest past is revealed. In connection with this concept, Tien-tai of China commented that because it is shown in the “Life Span” chapter that Sakyamuni has appeared as various Buddhas in response to the capacity of the people he will teach and enlighten, all the Buddhas who appear in Mahayana Buddhism are united in the one Buddha, Sakyamuni.
cont....
Based upon this Tien-tai called the Sakyamuni revealed in the “Life Span” chapter, the Original Buddha and stated that he simultaneously embodies the Law Body, the manifested body and the bliss body, and that he is the Buddha whose true nature lies in the bliss body aspect. In other words, the “Life Span” chapter identifies the historical personage of Sakyamuni as the Original Buddha, presenting him as the manifestation in historical reality of the suprahistorical or Original Buddha.
ReplyDeleteAccordingly it {the 16th chapter] teaches that the Buddha’s life span is infinite. This is the concept of the Original Buddha of the remotest past. The distinguishing characteristic of the Lotus is the fact that it unites all Buddhas in the Original Buddha and perceives eternal life or an infinite life span, in the person of the historical figure Sakyamuni.
In this way, the concept of the original Buddha of the remotest past revealed in the “Life Span” chapter incorporates and unifies the Mahayana concepts of the three bodies and of the appearance of Buddhas; this new concept clearly reveals the outstanding personality of Sakyamuni, who is endowed with both eternity and reality, and filled with great compassion to save the people.
Private Stance [for SGI Consumption]:
April 17 WT (1998), speech by Daisaku Ikeda delivered March 13, 1998:
“In contrast, this Gosho passage states that Shakyamuni Buddha resides in the hearts of those with sincere faith. Read in terms of Nichiren Daishonin’s Buddhism, “Shakyamuni’ here refers to the original Buddha, Nichiren Daishonin himself.” p. 12, right hand column.
And today, if you view the July 6, 2015 Wisdom of the Lotus Sutra lecture,
http://www.sgi-usa.org/memberresources/video/iwa/2015/jun_2/v=jun2_15
he is teaching that the ordinary person is the Original Buddha.
As an aside, the SGI teachings on members surpassing the mentor is too ridiculous to even address.
http://www.sgi-usa.org/memberresources/video/iwa_video.php?iwa=November_2015_1 [please go to 9:10]
The latest SGI "wisdom academy" lecture on Ichinen Sanzen [3000 worlds in a moment of existence], contains the video of a young man who leaves the house angry and he encounters one angry person after another and an angry misfortune prone environment. The latter part of the video shows the same young man leaving the house with what SGI would terms a "high life condition" and everyone he meets is warm and friendly and the environment too take on the characteristics of a joy filled paradise. The point of the video is to demonstrate Ichinen Sanzen and its relationship to the Buddhist concept of the oneness of person and environment [Esho Funi]. The danger of said video is that it is not at all how Ichinen Sanzen functions. In fact, one who faithfully practices the Lotus Sutra will encounter the fury of the Three Obstacles and Four devils, one after another, and a multitude of people who despise and persecute the true votary [those with the "life condition" of Pure and Perfect Enlightenment, for example, Nichiren Daishonin and Bodhisattva Never Despise]. SGI teachings market a false reality that ensures that 95% of the sincere seekers of the way will abandon their faith because they had not been well prepared beforehand.
cont...
http://www.sgi-usa.org/memberresources/video/iwa/2015/jul_2/?v=jul2_15
ReplyDeleteWatching the SGI video lecture on the Wisdom of the Lotus Sutra, Chapter 16 of the Lotus Sutra The Lifespan of the Tathagata, we see that it is superficial since it discusses only "the general' and fails to discuss "the specific". Also, it not only fails to lecture on The Wisdom of the Lotus Sutra Chapter 16 to which it is entitled, "The Lifespan of the Tathagata" [jumping to Chapter 24 Bodhisattva Wonder Sound], it fails to touch upon the purported central point of the lecture, "Voluntarily assuming the appropriate karma".
The SGI lecturers maintain that we choose to be born into various circumstances [highlighting unfavorable circumstances] in order to eventually win and demonstrate the greatness of the Mystic Law. They use as an example the Bodhisattva Wonder Sound from Chapter 24 of the Lotus Sutra and they [Ikeda] quote the Ongi Kuden forgery [rather than the Lotus Sutra itself or an authentic writing of the Daishonin]:
"He [Bodhisattva Wonder Sound] manifests thirty-four different forms, illustrating the Mutual Possession of the Ten Worlds and preaching the Law so as to benefit others."
The Lotus Sutra states:
“Flower Virtue, you see only the body of Bodhisattva Wonderful Sound that is here. But this bodhisattva manifests himself in various different bodies and preaches this sutra for the sake of living beings in various different places. At times he appears as King Brahma, at times as the lord Shakra, at times as the heavenly being Freedom, at times as the heavenly being Great Freedom, at times as a great general of heaven, at times as the heavenly king Vaishravana, at times as a wheel-turning sage king, at times as one of the petty kings, at times as a rich man, at times as a householder, at times as a chief minister, at times as a Brahman, at times as a monk, a nun, a layman believer, or a laywoman believer, at times as the wife of a rich man or a householder, at times as the wife of a chief minister, at times as the wife of a Brahman, at times as a young boy or a young girl, at times as a heavenly being, a dragon, a yaksha, agandharva, an asura, a garuda, a kimnara, a mahoraga, a human or a nonhuman being, and so preaches this sutra. The hell dwellers, hungry spirits, beasts, and numerous others who are in difficult circumstances are thus all able to be saved. And for the sake of those who are in the women’s quarters of the royal palace, he changes himself into a woman’s form and preaches this sutra.
“Flower Virtue, this bodhisattva Wonderful Sound can save and protect the various living beings of the saha world. This bodhisattvaWonderful Sound performs various transformations, manifesting himself in different forms in this saha land and preaching this sutra for the sake of living beings, and yet his transcendental powers, his transformations, and his wisdom suffer no injury or diminution thereby. This bodhisattvaemploys various types of wisdom to illuminate the saha world, causing each one among all the living beings to acquire the appropriate understanding, and does the same in all the worlds in the ten directionsnumerous as Ganges sands.
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“If the form of a voice-hearer is what is needed to bring salvation, he manifests himself in the form of a voice-hearer and proceeds to preach the Law. If the form of a pratyekabuddha will bring salvation, he manifests himself in the form of a pratyekabuddha and preaches the Law. If the form of a bodhisattva will bring salvation, he manifests abodhisattva form and preaches the Law. If the form of a buddha will bring salvation, he immediately manifests a buddha form and preaches the Law. Thus he manifests himself in various different forms, depending upon what is appropriate for salvation. And if it is appropriate to enter extinction in order to bring salvation, he manifests himself as entering extinction.
ReplyDelete“Flower Virtue, the bodhisattva mahasattva Wonderful Sound has acquired the great transcendental powers and the power of wisdom that enable him to do all this!”
At that time the bodhisattva Flower Virtue said to the Buddha, “World-Honored One, this bodhisattva Wonderful Sound has planted the roots of goodness very deeply. World-Honored One, what samadhidoes this bodhisattva dwell in, that he is able to carry out all these transformations and manifestations to save living beings?”
The Buddha said to Bodhisattva Flower Virtue, “Good man, this samadhi is called manifesting all kinds of bodies. The bodhisattvaWonderful Sound, dwelling in this samadhi, is able in this manner to enrich and benefit immeasurable living beings."
Question: What could be wrong with this, whether Ikeda or the lecturers quote the Ongi Kuden or the Lotus Sutra to make this valuable point?
Answer: This point is true from the perspective of the general, not the specific. The specific is the more profound viewpoint taught by Shakyamuni Buddha in the Lifespan Chapter:
"I [Shakyamuni] either preach my own body or preach the body of another or show my own body or show the body of another or show my own matter or show the matter of another. The various words I preach are all true and not empty. What is the reason? The Tathagata knows and sees the appearance of the Three Worlds in accordance with reality: there is no Birth-and-Death, whether backsliding or emerging; likewise there is neither existence in the world nor extinction; they are not real; they are not void, they are not thus; they are not different. It is not as the Three Worlds see the Three Worlds. In such a matter as this the Tathagata sees clearly and is without error."
Nichiren comments on this matter from the Lifespan Chapter in an authenticated writing:
"The oral tradition says that the Buddha can become grass and trees. This means that the Shakyamuni Buddha of the “Life Span” chapter can manifest himself in grass and trees. The Lotus Sutra speaks of “the Thus Come One’s secret and his transcendental powers.” There is nothing in the entire realm of phenomena that is not the manifestation of the Thus Come One Shakyamuni." (The Enlightenment of Plants)
From the perspective of the specific, the more enlightened perspective, Bodhisattva Wonder Sound too [and we] are manifestation of Shakyamuni Buddha. This is what the most profound chapter of the Lotus Sutra teaches and what the authentic Nichiren taught.
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ReplyDeletehttp://www.sgi-usa.org/memberresources/video/iwa_video.php?iwa=March_2016_2
Actually, the selected passage refers to Nichiren Daishonin specifically and to us generally.
"Soka Gakkai Buddha"... conflates two of the Three Treasures [the Treasure of the Buddha and the Treasure of the Sangha]. Nowhere in the Lotus Sutra nor in the writings of Nichiren can we find the principle of Sangha-Buddha just as nowhere in the teachings is there the SGI concept of Bodhisattva-Buddha.
Ikeda is obsessed with acquiring the "32 features" but that is not appropriate for anyone else. Hypocrite!
"Namu Myoho renge kyo is the name of the Buddha of absolute freedom from time without beginning", here SGI conflates the Buddha with his teaching or Law. Nichiren has this to say about such men:
"The seventh volume of On 'Great Concentration and Insight' states: ‘Priests who concentrate on the written word’ refers to men who gain no inner insight or understanding through meditation, but concern themselves only with characteristics of the doctrine. ‘Zen masters who concentrate on practice’ refers to men who do not learn how to attain the truth and the corresponding wisdom, but fix their minds on the mere techniques of breath control. Theirs is the kind of [non-Buddhist] meditation that fundamentally still retains outflows. ‘Some Zen masters give all their attention to meditation alone’ means that, for the sake of discussion, T’ien-t’ai gives them a certain degree of recognition, but from a stricter viewpoint they lack both insight and understanding. The Zen men in the world today value only meditation [as the way to realize the truth] and have no familiarity with doctrinal teachings. In relying upon meditation alone, they interpret the sutras in their own way. They put together the eight errors and the eight winds, and talk about the Buddha as being sixteen feet in height. They lump together the five components and the three poisons, and call them the eight errors. They equate the six sense organs with the six transcendental powers, and the four elements with the four noble truths. To interpret the sutras in such an arbitrary manner is to be guilty of the greatest falsehood. Such nonsense is not even worth discussing.”
SGI is not protecting the teachings. They are merely protecting the Devedatta of the modern age, Daisaku Ikeda
"Thank you Sensei for giving us the wisdom of the Lotus Sutra." -- SGI cultmember
"Thank you Shakyamuni Buddha for giving us the wisdom of the Lotus Sutra." -- Nichiren Daishonin