Ponder well your decision. Ponder it well.

Uncommitted Nichiren Believer, thinking of returning to the Nichiren Shoshu: I have never seen a quote anywhere in the gosho where he uses this to refer to a priest who upholds the Lotus Sutra as the highest teaching of Shakyamuni and denies the efficacy of other sutras. 

Mark: "At that time this sutra will be preached throughout the continent of Jambudvipa. In that age there will be evil monks  who will do violence to this sutra and destroy it's unity, losing the 'color, scent and flavor ' of the True Law that it contains. These evil men will read and recite this sutra, but they will ignore and put aside the vital principles that the Buddha has expounded in it and replace them with ornate rhetoric and meaningless talk. They will tear off the first part of the Sutra and stick it on the end, tear off the end and put it at the begining, put the end and the beginning in the middle and the begining at the middle or end.  You must understand that these evil monks are the companions of the devil." (MW vol 2, Opening Of The Eyes).

Uncommitted member: Right, his own views if he wants to claim that other sutras are superior to the Lotus Sutra or disregard the true object of worship. None of which the high priest has done. If the high priest ever says the gohonzon is not real or that the Lotus Sutra is inferior to any other, or even that any other is equal to the Lotus Sutra. This has not happened. 

Mark: Let us look at the High Priest's words: 

[Nikken] "It is in this Gosho, the Opening of the Eyes, that the Daishonin reveals the three virtues of sovereign, teacher and parent, as the Buddha of all teachings non-Buddhist doctrines and Buddhist doctrines. Of the Buddhist doctrines, he is the Buddha of the Hoben teachings, the doctrines of truth, the theoretical teaching and the essential teaching. And  within this essential teaching, he is the Buddha of the True Cause, the depths  of the fundamental core of the essential teaching. "

[Me] Why do the Nichiren Shoshu members believe the high priest and not the Lotus Sutra and Nichiren Daishonin? 

Nikken goes on to say in his lecture on the Opening of the Eyes: 

"This is why he states in the beginning, There are three categories of people that all men and women should respect. They are the sovereign, the teacher and the parent.² Here he instructs us to open our eyes to this fact. In the end of the Opening of the Eyes, he writes, I, Nichiren, am sovereign, teacher, father and mother to all the people of Japan.²(Shinpen, p. 577; M.W., Vol. 2, p.212). 

[Me] The Lotus Sutra teaches that the Eternal Shakyamuni is the sovereign, teacher and parent to all the people of the world, not just the little island nation of Japan. There are kings that govern over small countries, over medium sized countries, and over large countries. Nichiren Daishonin taught, "If you mistake the general for the specific, even in the slightest, you will fail to attain Buddhahood". 

Nikken continues: "Here, the Daishonin explains that he is the sovereign, teacher and parent." 

Mark: Of Japan. 

Nikken: "Thus, he conclusively reveals that he is the person who possesses the three virtues of sovereign, teacher and parent and who will save all mankind." 

Mark: But he doesn't say this. The Eternal Shakyamuni of the 16th Chapter of the Lotus Sutra says this. Here are the Daishonin's teachings on this very point.

"Since the Buddha of the Juryo chapter is revealed as the eternal Buddha, it follows that the great Bodhisattvas such as Monju and Miroku, and the great bodhisattvas from other realms are in fact disciples of Shakyamuni Buddha.  If, among all the numerous sutras, this Juryo chapter should be lacking, it would be as though there were no sun and moon in the sky, no supreme ruler in the nation, no gems in the mountains and rivers, and no spirit in man." (MW, V2, pg. 150) 

"Since Sakyamuni Buddha is eternal and all other Buddhas in the universe are His manifestations, then those great bodhisattvas converted by manifested Buddhas are also disciples of Lord Sakyamuni Buddha.  If the 'Life Span of the Buddha' chapter had not been expounded, it would be like the sky without the sun and moon, a country without a king, mountains and rivers without gems, or a man without a soul." (Noppa, pg. 176, Kaimoku Sho) 

"Thus it was revealed that Shakyamuni had long been the Buddha since the eternal past, and it became clear that various Buddhas in other worlds were all manifestations of Shakyamuni Buddha..[ ] now, however, as Shakyamuni was proved to be the Eternal Buddha, those Buddhas in the Flower Garland Sutra, or Buddhas in the Hodo, Hannya, or Great Sun Buddha sutras all became subordinates of Shakyamuni Buddha."  (Kaimoku Sho, p. 174, translated by Kyotsu Hori, 1987) 

"Since Shakyamuni Buddha is eternal and all other Buddhas in the universe are His manifestations........" (Kaimoku Sho, translated by Kyotsu Hori, p.176). 

"But now that it has become apparent that Shakyamuni Buddha attained enlightenment countless aeons ago,.......etc.   (MW V.2, p. 151) 

Not only is there no mention of Nichiren as "True buddha in the Kaimoku Sho but in the Kanjin honzon Sho, translated by Kyotsu Hori, not in one single place, does Nichiren mention that he is the "True" Buddha: 

"...Shakyamuni Buddha, within our minds, is an ancient Buddha without beginning, manifesting Himself in three bodies and attained Buddhahood n the eternal past......(ibid.  P.94) 

"...the Bodhisattvas (who sprang from underneath the ground), as described in the 15th chapter, are followers of the Original Buddha Shakaymuni who resides within our minds."(p.94) 

"Shakyamuni Buddha, the Lord-preacher of this pure land, has never died in the past, nor will he be born in the future.  He exists forever, throughout the past, present and future."  (P.100) 

"The "honzon", at the scene of this transmission of "Namu Myo Ho Renge Kyo" from the Eternal Buddha to His Original Disciples that is....suspended in the sky above the Eternal Buddha Shakyamuni's Saha-world, is a stupa of treasures, in which Shakyamuni Buddha and Taho sit to the left and right of "Myo Ho Renge Kyo". (P.102) 

"Many wooden statues and portraits were made of Shakyamuni Buddha as He preached Hinayana and quasi-Mahayana sutras, but statues and portraits of the Eternal Shakyamuni Buddha revealed in the Juryo Chapter of the Lotus Sutra were never made.  Now, in the beginning of Mappo, is it not the time that such statues and portraits are made?"  (P.104) 

The Hoon Sho (translated by Taikyo Yajima) states: 

"All the people in Japan as well as the rest of the whole world should revere the Lord Buddha Shakyamuni (Original and Eternal Buddha) revealed in the essential section (honmon) of the Lotus Sutra as the object of worship (honzon)."   (P. 198) 

The Lotus Sutra, Chapter 16, states, "Then he sent a messenger back to his children, telling them that their father has passed away."  In the Kanjin Honzon Sho, Nichiren refers to this phrase, "The phrase, 'send a messenger back,' in the 'Duration of the Life of the Buddha' chapter, which I have just cited, refers to those bodhisattvas who were called out from

underground." 

Here we have clear proof that Shakyamuni is the Father of all people of the world and Nichiren is the messenger. 

"On Practicing According to the Preaching" (Nyosetsu shugyo sho STN, v. 1, 733 1, 2), "I Nichiren, received the Buddha s Edict and was born in this land . ." 

In the Kito Sho (STN v.1, 676 1,4)  Nichiren Daishonin calls him "the compassionate Father, the Buddha Shakya" and in the same work says, "the Buddha Shakya alone combines the three principles of Lord, Teacher, and Sovereign," (STN, v. 1, 677 I, 4) 

Thus we see that the Daishonin's pronouncement in the Gosho, reguarding his position as sovereign, teacher and parent is relative, while Lord Shakya's pronouncement in the Lotus Sutra is absolute. 

Before you make a rash decision to rejoin the Nichiren Shoshu, please chant and study a lot. Those evil monks are not worthy of having you as a disciple. 

We may appear to be icchantika but we are actually Great Bodhisattvas. The priests of the Nichiren Shoshu, especially the High Priest may appear to be a Great Bodhisattva but he is really an icchantika.. Nikken is the Second of the Three Powerful Enemies, Ikeda is the Third of the Three Powerful Enemies. Joining either of them makes you the First of the Three Powerful Enemies. Ponder well your decision. Ponder it well.

Another example of an SGI leader's depraved indifference to human life

Here is something to mull over. On December 13th, 1997, one of our members, a simple minded, lonely, schizophrenic gentleman moved to North Hollywood. He was doing quite well and went to the SGI Culture Center located a block from his house in order to chant with others. He was hardly capable of realizing the profound differences in our respective faiths and he is extremely trusting.  The person in charge at the time, Edwin Wooley, began talking to Navin and learned he was a Kempon Hokke believer and Nevin showed him his Omamouri Gohonzon. Mr. Wooley proceeded to remove it from its case, despite Navin's protestestations, and tore it to shreds, claiming it was an heretical object. Navin subsequently became quite despondent and ran away to Northern California. He is, at the time of this writing, living in a shelter. We lodged a protest with the SGI. Can you imagine any of our believers doing such a thing to another human being? It is unthinkable. Mr. Wooley's was an act of depraved indifference to human life. There are too many people like him in the SGI. 

Ryuei "Shonin" bested by an ordinary fool?

Ryuei: Yes - use of FORCE. According to you, Nisshin [the "Pot Headed Priest"] challenged the Shogun to suppress other sects of Buddhism. How do you imagine that sects can be **suppressed** except by the use of force? By demanding that the Shogun suppress other sects of Buddhism except for those that taught the Lotus, Nisshin was asking for the power of the state to be used in behalf of the sects he favored. 

The use of force to propagate religion is quite against the Buddhism that I know. Again I would refer you to the teachings of the Dhammapada. 

This seems to me to be the very kind of intolerance that makes the various monotheistic fundamentalisms so odious. How regrettable that there should be Buddhist sects also infected with the virus of fundamentalism and the "single truth!"

It is precisely *because* I believe the Buddha that I don't believe you. The example of Nisshin appears quite unbalanced. Such extremism can hardly be an example of the Middle Way. Nevertheless, I am sure that there is little I can say that will convince you. So let us end the discussion here. May you be well and speedily attain realization. 

Mark: In India king Danmira beheaded Aryasinha for spreading the Dharma forcefully. Meanwhile, Many of his Buddhist contemporaries, both scholars and priests, remained in their "ivory towers" (monasteries) discussing the Dhammapada and the equality of the various forms of Buddhism. Aryasinha, on the other hand, was out among the people, preaching and speaking out against the injustice of Danmira's suppression of Buddhism. 

Nisshin too was a Bodhisattva of Superb Action. He spoke out against the suppression of the Lotus sect of Nichiren's Buddhism by a Zennist Shogun more interested in maintaining his power and the status quo of the Zen teachings then practicing and spreading the compassionate and true teachings of the Buddha. The Shogun was no different than king Danmira. 

Standing up to this cowardly, violent and arrogant Zen Shogun, Nisshin suffered severe persecution. However, no cause goes without an attendant effect. Thanks to Aryasinha, Buddhism spread to china and ultimately Japan while Brahmanism remained and continues to remain a regional and stagnant religeon. Thanks to Nisshin (and other Bodhisattvas of Superb Action) Japan has become a country in which the Lotus Sutra and Nichiren's teachings have spread. The Zen teachings, on the other hand, have settled to the natural level befitting its insignificance. Zen is once again proving itself to be the impotent force for change that it was when the Shogun rammed the red hot bronze bowl over Nisshin's head. 

Nothing is as mysterious as the workings of Cause and Effect (Namu Myoho renge kyo). Nothing more wondrous. How sublime.

Some but not others?

"Nichiren Daishonin told people NOT TO SHOW THEIR GOHONZON TO ANYONE. He  also told some recipients to keep "this teaching IN UTMOST SECRECY." -- NST member

You mean the purported seven foot tall 500 pound wooden plank Gohonzon? "Some" but not others? Then please produce the documentation from the others. Another question, since the DaiGohonzon was a secret, where in Nichiren's 10' x 12' hermitage did he hide it, up his sleeve?

The Nichiren Shu is unprincipled

Rev. Sato has been famous for his opinion that Nichiren Shoshu should affiliate with Minobu Nichirenshu under its umbrella. He contributed an article to "FUKYOSHI-KAIHO" (Newsletter for Preaching Instructors) on March 31, 1997 as Chief Preaching Instructor of Yamanashi Prefecture #1 region. He wrote: 

"Since Nichiren Shoshu is suffering from the lack of Danto believers, we should invite them to join our believer’s unions." "When I was in charge of Kuonji worshipping division, about 50 students of Rissho University (they are from Taisekiji) had visited Kuonji and received the GOKAIHI (worshipping the main Gohonzon). We should take this as a sign for the future movement." 

Rev. Sato’s article in GENDAI BUKKYO (Modern Buddhism; July 1995) was titled, "Stubborn Taisekiji which had never opened its door to other sects is now showing flexibility." (see illustration below) 

Rev. Sato proposed, "Up to now, Taisekiji was stubborn and never open to other sects. Now, Taisekiji invited us to visit inside and outside of various temple buildings. We have to catch this change and evaluate highly their new attitude. I believe this is the best opportunity to create the atmosphere and unity that we are all disciples of Nichiren Shonin, and invite Taisekiji to join us." 

In essence, Minobu Nichirenshu wants to bring Taisekiji under its umbrella. Yamazaki, who has no faith and is only interested in money and power, is acting as the envoy for High Priest Nikken. Interestingly enough, Nikken has also no faith and is interested in only money and power. The combination of Nikken and Yamazaki is surely destroying Nichiren Shoshu. Source: Soka Shimpo November 17, 1997 

*******************************************************

Several billion dollars goes a long way in buying respectability. The vendors at Minobu sell t-shirts with printed Gohonzons for thirty dollars a pop. For several billion dollars, Nichiren Shu would surely sell a wooden plank with a Gohonzon scratched on it.

Tientai on practice without study and study without practive

"Practice without study leads to false arrogance. Without proper doctrinal study, we fall prey to the conceit that we are equal to the Buddha. It is likened to grasping a torch by the burning end. On the other hand, to  restrict ourselves to doctrinal study, never getting authentic experience of our own "dharma treasure" is comparable to a pauper counting other people's money.  Ideas 'enter our ears and exit from our mouths, yet the mind remains undisciplined', with the result that our opinions multiply, and once again we develop arrogance.  Study of the teachings in the absence of practice is likened to grasping a knife by the blade."  (From "Doctrine and Practice in Chih-i's Thought" by Neal Donner). 

"It distresses me that they should be so confused about right and wrong,"-- Nichiren

"So it is that some of them put their faith in heretical teachings, or pay honor to those who slander the Law. It distresses me that they should be so confused about right and wrong, and at the same time I feel pity that, having embraced Buddhism, they have chosen the wrong kind. With the power of faith that is in there hearts, why must they vainly give credence to heretical doctrines? (MW vol 1, Rissho Ankoku Ron, pg 43)

"SGI has grown up"?

Part 1 

Oak 1: I didn't expect a different response than that. Obviously, that's why I never said anything before now. Who has the time? I'm busy! lol But keeping track is something I do to be responsible and aware.

The Gakkai's financial statements for the USA are published in the World Tribune these days. As in the rest of the world, there is far more questioning and consequently, a response to give more information before it is requested. Of course, that won't matter to those whose minds are set. And let's face it, nothing would

People didn't care ENOUGH about stuff like this in the old days. The world has changed.

Mark: Nonsense. it was the hemorrhaging of members and the clamoring from within and without that led to their financial disclosure. Everyone was already aware of the tens of millions of dollars in assets possessed by SGI USA, so no big revelation. Lets see the salary and bonuses of Danny Nagashima. I wouldn't be surprised if it approached those of the 200 top Japanese leaders, a mid six figure salary to do the exact same thing as you do for free [promote SGI faith, practice, and study,] Please remember, this does not include his various perks, use of a company car, travel and lodging expenses, financial planning costs, computer and communication reimbursement, etc. All paid for by YOU.

Enron released yearly financials through their bogus accountants, Pricewaterhouse Coopers, Anderson, Deloitte, Touche, Tomatsu, Ernst, and Young. So pardon me if I am skeptical of SGI USA's financial disclosure. Singapore has ~$70,000,000.00 in assets and the salaries and bonuses of their top executive staff is ~ $1,000,000 [how many top executive paid staff do they have, three, four?] England has ~ $28,000,000 in assets and their several top leaders all "earn" six figure salaries. Shakyamuni Buddha had two robes and a bowl and Nichiren Daishonin lived in a hut [by their own choice]. Through the ages, most Nichiren priests led a very humble existence. The Japanese SGI business suited lay priests live like princes off of your donations.

Oak 1: We each go where we have found access to the river running within to fuel us to live and contribute to this saha world. You do what you feel is right, and part of that, apparently, is that you spend an inordinate amount of your time and life energy picking through and creating distorted caricatures of both members and leaders of the Gakkai. You're good at it, and here, anyone who had an unpleasant interaction with another human being in the Gakkai finds a welcome ear and a home. Granted, there sure was alot of heavy-handedness in the day and probably still is in pockets. I know we've still got a couple where I am! :-) LMAO But we each take more responsibility to educate ourselves. So it can't turn pernicious.

Mark: Ninety five percent of the SGI leaders and members whose words and behavior I highlight are their own words, experiences, interviews, news stories, and lectures, not mine. For example, the post on the great honor of receiving a swatch of mentor's necktie is based on an SGI member's testimonial. The post of Tariq Hassan proclaiming that losing is actually winning is from a national Headquarters meeting. Joan Anderson proclaiming that "the truth is negotiable" is her view as a very top leader of the Soka Gakkai. I couldn't make these things up. 

Heavy-handedness is the least of SGI leaders' transgressions, especially Daisaku Ikeda's which are public record. Trying to copyright the Law of Nam[u] Myoho renge kyo is high on the list. Partnering with and investing in the largest defense contractor in Japan [Mitsubichi] while lecturing others on their responsibility to create peace is also high on the list. Promoting interfaith and mentor disciple at the expense of the Law and the actual teachings of Nichiren Daishonin is another example. Excoriating the faith and practice of the disciples and believers of the other Nichiren schools who actually follow the Law and Nichiren Daishonin is one of his most serious transgressions. Daisaku Ikeda stabbed his most faithful disciple George Williams in the back. Is this not a reflection of his true nature? Lastly, Mitt Romney's flip flops pale in comparison to Daisaku Ikeda's. Need I list them?

Oak 1: Misunderstandings and misinterpretation occur and are perpetrated by one individual or another in every group on the planet. That's one unfortunate thing that happens when humans join together. Other wonderful things happen. But that is one difficult aspect you can count predict with certainty. Pt 2 is on the way.

Mark: Among Soka Gakkai members, misunderstandings and misinterpretations are more rampant than the demons who inhabit Japan. They are not isolated. They are ubiguitous. It is the very nature of those who follow unenlightened leaders no matter what that misunderstandings and misinterpretations abound. That is why Nichiren Daishonin taught over and over to follow the Law, the "original teacher" Shakyamuni Buddha, and he himself.

Part 2 

Oak1: On a broader scale, I observe that any group that is a threat to the status quo creation of little robots who feel powerless in the world, gets the same treatment. Look at that group that got accused of voting fraud. I'm forgetting their name. The most harmless sincere social group EVER. Reputation completely trashed. Splashed all over the news. Bull***. But if I didn't know better, I would not question what was said. I have a book filled with different chapters portraying the corruption of reporting in the media. The treatment of the Gakkai in Japan is just one chapter in that book.

Mark: ACORN? My daughter worked for them for a summer. A more corrupt and dreadful "social" group would be hard to imagine. For example, they promoted and orchestrated many mortgages for those who could ill afford them, weakening not only the economy but the poor people who accepted their "gifts". My daughter was also involved in dozens of vote influence schemes for both local and national candidates.Those media outlets and sociologists who praise the Gakkai are heralded, those who criticize and report their poor behavior are excoriated. The Gakkai wants to have their cake and eat it to. The SGI propagandists, Kathy and Terry Ruby, couldn't have said it better than you.

Oak1: What I personally observe in the Gakkai are young people picking out the highest possible goals for themselves, and taking full responsibility for going after them. It's completely thrilling. I know one young lady who is earning masterful credentials so she can do something about female circumcision, and create social models that will help women ostracized by their villages to support themselves. In the meantime, she is also traveling the world with her boyfriend. I know another, young Haitian lady, sexually abused by her father, a high school drop-out, that ended up, after beginning to chant, and while an SGI leader, earning a medical degree from Duke University and now serving an internship in New York city. She wants to be 'the best pediatrician in the world". While in school she organized relief trips to help Uganda, from among her classmates. Where do you think she got these skills? From inside her and from struggling together with others in her world of faith. Her father came to her medical school graduation. I count her among my personal friends. She is beautiful. When I met her she was lost.

Mark: The evil Ryokan, during the time of Nichiren Daishonin, built roads, schools, and bridges. The SGI also builds schools, once gave out 5000 radios in Cambodia, and donated $50,000 to the Tsunami victims in Indonesia [the equivalent of you and I donating 25 cents]. SGI, like Ryokan, makes a big deal of the giving of trinkets... while robbing the people of the sweet dew of the Law and the Buddha. I can't admonish you enough. 

Daisaku ikeda used to teach, it is far more valuable to shakubuku one man than save 1000 who are drowning. Now SGI is teaching it is far better to give out 5000 radios than admonish one corrupt religious leader. 

Many people of all faiths and persuasions are striving to elevate their lives and advance the human condition. Some succeed and others fail. In the Soka Gakkai, such "miracles" are promised for all but, in reality, very very few succeed. Many of my old Gakkai friends and acquaintances, far from successes in life, are miserable failures by any measure.

Nichiren Daishonin teaches, 

"Your practice of the Buddhist teachings will not relieve you of the sufferings of birth and death in the least unless you perceive the true nature of your life.' 

It is impossible to perceive the true nature of life with the warped SGI faith and lame SGI practice. No matter how many material treasures or even treasures of good health and a long life that you accumulate, and no matter how many others you assist to accumulate wealth and good health, unless you perceive the true nature of your own life, you will fail to attain Buddhahood. To practice shoju or interfaith when shakubuku or the exclusive faith and practice of the Lotus Sutra is called for, will be to fail to attain Buddhahood. No matter how much faith you have in the mentor of the Soka Gakkai or even in one's self, if you fail to have faith in the Law and the Master of Teachings Lord Shakya, you will fail to attain Buddhahood. Your friend may be able to help prevent the vile practice of female circumcision in thousands of individuals but since she follows an evil teacher, she can not assist even one person to attain Buddhahood or to perceive the true nature of her own life.. 

Oak1: What I see in the Gakkai today is NON-magical thinking. 

Mark: You mean like the experience of the SGI fisherman who worked his butt off but attributed his large catch of fish to the Daimoku he chanted? What about those millions of SGI members who believed that by chanting trillions of Daimoku over several years to the worthless SGI Gohonzon that they could save the Sho Hondo? Nichiren, on the other hand, tied a note around the hand of the Object of Worship, Bodhisattva Space Treasury, prayed fervently and saved Seichoji temple. Who should we follow, Ikeda SGI who couldn't cross a mote three feet wide or Nichiren Daishonin who was able to cross the great ocean of life and death?

Oak1: Sure, there are plenty, just like in every faith, whose goals are not high and are simply seeking some new solid ways to approach the world more hopefully, navigate life's harsher bumps, untie the knots they find within and create more fortunate outcomes. They find it if they continue, and if they drift off, it is not with rage... 

Mark: You don't make much sense here but I will try to respond to your disorganized thoughts as I perceive them. Everyone is seeking something and everyone has faith in something. We can see the profundity of the faith by how the hopes and dreams of the believers transform over time. For example, a crack addict for many years seeks crack and has faith that the crack will bring him that which he is seeking. An SGI member, Angela Passaro, after 30 years of practice, is still seeking [chanting fervently] for a motorcycle so she won't have to take public transportation. After only a year or two, a typical disciple and believer in Nichiren has no other thought than did Nichiren Daishonin, how to attain Supreme and Perfect Enlightenment for his own sake and the sake of others.

Oak1: Doing gongyo and chanting is an assiduous practice. Not everyone is really moved to find out what happens when you create the habit - or either, the equally profound idea that our lives are big enough to expand to accept and assist others. Why bother? There is nothing in our American culture that promotes this. And to navigate today's busy calendars, learn to stand up for oneself, to family, to community, to world of faith. Say no instead of yes and find out that works too. The world keeps turning and NO ONE can take away our spot in it. We are unique and irreplaceable. Each one of us. Nah. Much easier to hide out and live in the world we saw with 19-year old eyes (or whatever).

Mark: You belie your assertion about NO magical thinking in the Soka Gakkai which is exactly what you are asserting... Asserting the efficacy of merely doing Gongyo [out of habit] regardless of a correct faith. Doing Gongyo without a correct faith is as useless as believing that reciting 1000 Hail Mary's will absolve you of the sin of killing your father and mother. For example, If you are doing Gongyo contemplating, "what would Sensei do" or "how can I promote interfaith", no good result will be forthcoming. On the other hand, if you chant to fuse with the life of the Buddha and have the same mind as he and Nichiren Daishonin, you will achieve all your wishes. In the Opening of the Eyes we read, "The Buddha wishes to entrust this Lotus Sutra to someone so that it may be preserved." He doesn't say, The Buddha wishes to entrust the Human Revolution or The Six Volume Writings of Nichikan so they will long endure." 

Oak1: The What solidified my determination to practice again was SGI-member Marianne Pearl's response to her husband's murder by hopeless angry Pakistanis. She got on all 3 channels the same day, big with Danny's child, and spoke not only for Danny Pearl but for the hundreds and hundreds of Moslem men that had been murdered that week.

I said to myself, "This is who you turn into by following this way of life?? That is really DIFFERENT. THAT is who I want to be in this world." Ms. Marianne Pearl made a tremendous impression on me by NOT getting what she chanted for. That was when I understood what we are doing and why. It IS a human revolution and not reaction-response as usual. 

Mark: Marianne Pearl also stated: "True Islamic Jihad is the most courageous process a person can undertake. A Jihadi fights with himself to overcome his own limitations in order to contribute to society at large. This slow and difficult battle, the true jihad, is what Buddhists call the Human Revolution. " It is clear that you are as confused as Ms. Pearl. Your belief in interfaith as you chant the Daimoku and recite Gongyo is destroying your castle from within.

The Imbecility of Shinran

Shinran writes in his most important work Jinenhonisho:

"When we speak of 'Nature' (Jinen), the character Ji means 'naturally' by itself (Onozukara). It is not (the result of) an intention (self assertion or Hakarai) of the devotee. Nen is a word which means to 'cause to come about' (shikarashimu). Shikarashimu (also signifies that it) is not (due to any) effort (Hakarai) of the devotee. Since it is (the result of) the Vow of the

Tathagata, we call it Honi i.e., truth. We say of Honi that it 'causes to come about' because it is the Vow of the Tathagata. Since the truth is the Vow of the Tathagata, we say generally that it is not (the result of) the effort of the devotee, and therefore, the power (virtue) of this Dharma is that it 'causes to be'. For the first time, there is nothing to be done by man. This is what we should understand as 'the reason which is beyond reason' (Mugi-no-Gi). Originally Jinen was a word meaning 'to cause to be.' We say Jinen when the devotee does not consider his goodness or evil, in accordance with the fact that Amida has vowed originally (that salvation was to be attained) not by the efforts of the devotee, but by being embraced and caused to rely on the Namu Amida Butsu (his name). In the Vow which we hear, it is vowed that he will cause us (to attain) the highest Buddhahood. 'Highest Buddhahood' signifies to abide in formlessness. Because we are without form, we say Jinen (Nature). When we indicate that there is a form, we do not speak of the highest Nirvana. We heard and learned for the first time that the one who makes known formlessness is called Amida. Amida is the means by which we are caused to know formlessness. After we understand this principle, we should not constantly discuss Jinen (Nature). If we constantly discuss it, the principle that 'what is beyond reason is reason' is made (to conform to) reason. This is the mystery of Buddha-wisdom."

Buddhahhod without any effort of the devotee? It comes about because of the vow of the Buddha Amida? This Dharma "Causes to be"? "Highest Buddhahood is to abide in formlessness"? "When we indicate form we do not speak of the highest Nirvana"?

But, a purported believer in Jodo Shinshu (Shinran) stated:

"Precisely what Shinran Shonin argued against another of Honen Shonin's disciples who was saying that salvation through the Nembutsu occurs only after death. Shinran said, "No! Through the Nembutsu we are saved now, in this life!" It causes a furor among the disciples, and Honen intervened and supported Shinran's position."

It appears that the Nembutsu believers are again mistaken about the teachings of their own sect or they are distancing themselves from the imbecility of Shinran.

Which is it?

A refutation of the Nembutsu by Graham Lamont

Pure Land, a repost of an essay by Graham Lamont (1)

I. The "Last Five Hundred Years" and the Latter Dharma (Mappo) An old claim of the Pure Land believers against the Hokekyo or Lotus Sutra is that this Sutra, as opposed to their Three Pure Land Sutras (Jodo Sambukyo ), is inappropriate to our time, the age of the Latter Dharma

(Mappo). A variant of this contention has now been advanced by the claim that the Hokekyo is limited only to the fifth five hundred years since the Buddha and is irrelevant to the present age, since by the usual reckoning (from 949 B.C.E.) this period of the fifth five hundred years has passed. Thus once again they try to make the Supreme Sutra as an irrelevant teaching when in reality it is the teaching forthe salvation of the beings of our age and is especially left for them. Let us argue following the Sutra-based teachings of Nichiren Shonin the Great Bodhisattva who was sent by the Eternal Lord Shakya as His Messenger to the people of the Latter Dharma to begin the spread of the Truth.

First we shall consider the misinterpretation of the term "last five hundred years" by the partisans of the Pure Land teaching (which is centered on the Buddha Amida in the Pure Land of Gokuraku in the Western Quarter): they assume that this expression "last five hundred years" in the twenty third chapter of the Hokekyo refers to that period alone, but it is clear from other passages in the Sutra that the Buddha meant this Hokekyo for the whole of the ten thousand years of the Latter Dharma: Directly following upon the revelation of the Eternal Shakyamuni in the sixteenth chapter, the next chapter says:

"In the evil era, the time of the Latter Dharma Those who can keep this Sutra"

It imposes no limitation relating to the "last five hundred years" of the five five-hundred-year periods as described in the Daijikkyo. Clearly the teaching was to begin to spread throughout the world when the other teachings were being destroyed. Thus the Tendai masters rightly said that the literal interpretation of "the last five hundred years" was a teaching at first sight, a surface interpretation (ichio) and that, in accordance with the Sutra, at second sight (saio) it is the whole ten thousand years of the Latter Dharma. Again Nichiren Shonin in his "Go gohyaku sai gomon" (STN, v. 3, 2293) notes that the verses of the "Chapter of Practices of Peaceful Joy" 13:

In the Last Era

The Ones who keep this Sutra

With regard to the householders and religious

As well as those who are not Bodhisattvas

Ought to produce compassion (T.9.39a)

The term "Last Era" (in the Japanese reading "nochi no sue no yo" or "nochi no masse" or "later end/final era") seems to emphasize its being the whole or even the later part of age of the Latter Dharma. In any case one cannot say that this refers to the literal "last five hundred years" alone. Further, Nichiren Shonin cites the phrase "within (or in the midst of) of the Latter Dharma" (T.9.37c-38a, cited in the Kaimoku sho (STN, v.1, 592) and also in the Kyo gyo sho gosho (STN, v. 2, 1481) where it is rightly glossed as meaning the ten thousand years of the Latter Dharma. If the

Pure Land partisans wish to limit the spread of the Hokekyo to "within" the last five hundred years, meaning the beginning of the Latter Dharma, they must accept the spread "within" the Latter Dharma since the same "within" or "in the midst of" (chu) is used for both expressions. The Tendai masters such as Chan-jan (Myoraku Daishi) are thus correct in saying the "five hundred" years are "temporarily according to the time when the Great Teaching is to spread" (Hokke mongu ki 1B (T. 34. 157b))

The Daijikkyo clearly emphasizes the destruction of "Pure Dharma" meaning the Lesser Vehicle and Provisional Great Vehicle Sutras; by contrast, the Lotus Sutra emphasizes the "wide proclamation and spreading" (kosen rufu) at the same time, the "last five hundred years", which means the beginning of the time when this teaching of the Hokekyo would spread through the world.

The Daijikkyo says that the Pure Dharma will sink and be hidden and, although it is a sutra previous to the Lotus Sutra and, therefore, an expedient, its prophecy is confirmed in the Lotus Sutra in the "Chapter of the Practices of Peaceful Joy" 14 when it says, "The Bodhisattva Mahasattvas who in the Last Era, when the Dharma is about to be extinguished, receive and keep, read and recite this

Sutra Canon are not to harbor a mind of jealousy and envy or sycophancy and deception." (T.9.38b) Clearly this "extinction" of the Dharma refers to the other teachings, for this Sutra is to be spread when the other teachings are destroyed at the beginning of the Latter Dharma.

Now we must turn to the relative value of the statements made by the Hokekyo and the Pure Land Sutras.

In the Sutra of Immeasurable Meanings (Muryogikyo), immediately before preaching the Hokekyo, the Buddha states: "For more than forty years I have never yet revealed the Truth." (T.9.386b) And with the Previous Teachings, expedient teachings. "Passing through immeasurable, boundless, inconceivable asamkheya kalpas, they in the end were not able to achieve Supreme Bodhi." (T.9.387a) In other words, those seeking enlightenment were not able to attain the Supreme Bodhi or Enlightenment of the Buddha up to this point, following the teachings of the Buddha. This is because up to that time He had not revealed the Real Teaching but had put forth only Provisional or Expedient Teachings, which conformed to the capacities (ki) of a particular audience or group of beings. Immediately after the Sutra of Immeasurable Meanings the Buddha preaches the Lotus Sutra or Hokekyo, in which it proclaims: "As to the World-honored One's Dharma, after a long time, He is certainly going to preach the Truth." ("Chapter of Expedience" 2 (T.9.6a))

Hence we should know that the Truth, formerly withheld in the Buddha's temporal career, is only now and of necessity going to be revealed in this Sutra. The teachings of the other Sutras, before this time, are now abolished as mere expedients, temporary, provisional measures to lead people onward to the Truth of the One Buddha Vehicle. "I forthrightly abandon expedience and only preach the Supreme Way." ("Chapter of Expedience" 2 (T.9.10a))

Note that Chan-jan (Myoraku Daishi) glosses "abandon" (she/sha) as "abolish" (fei/hai) (Hokke gengi shakushin 1A (T.33.S16c)) Thus we should know that the Buddha is now preaching only the absolute truth, the One Vehicle leading directly to Buddhahood. Now the Pure Land Sutras are from the third period of the Buddha's lifetime, the Hodo (Vaipulya) period (roughly thirty years), previous to the Prajnaparamita (Perfection of Wisdom) Sutras.

And as we might expect in the case of all Sutras that are provisional, mere expedients for a particular audience, the Sutras before the Hokekyo, contradict themselves. The Pure Land partisans claim that the Muryojukyo will outlast all other Sutras by one hundred years. (T.12.279a11-12) But note that another version of this sutra, the Bussetsu Muryo shojo byodo kyo states, "After by Parinirvana the Way of the Sutras will remain for one thousand years; after a thousand years the Way of the Sutras will be cut off; I am compassionate to all, and especially retain this Sutra Dharma to stay and abide a hundred years; in the midst of the hundred years finally then it will cease, stop, and be cut off." (T.1Z.299c11-13 and n. 12 from the Ming and Yuan editions) (According to some commentators (T.12.279a, n. 3 there is also to be another thousand years before that last hundred years); this is very interesting because, according to the standard reckoning of the time of the Buddha's Parinirvana (949 B.C.E.), the two thousand year period plus the one hundred years would be in the first part of Honen's lifetime (1133-1212), or about 1151 C.E. In other words, according to this version the teaching of this Sutra is supposed to cease about the time Honen, the great exponent of Pure Land (exclusive Nembutsu) is starting on his career!

We may also note that this alternate translation with the actual years is an older translation (supposedly by Chih-ch'ien from the Later Han) than the more standard version of the Muryojukyo in use by Pure Land partisans now; although the thousand year passage occurs only in the Yuan and Ming versions, if this is, indeed, a slightly older version then the actual calculation of the years were deleted for some reason from the standard version translated by K'ang Seng-k'ai in the Ts'ao Wei period (220-280).

But even leaving this aside, Nichiren Shonin points out (Shugo kokka ron, STN, v. 1, '00-102) that the pronouncements of the sutras previous to the Lotus Sutra are not determinate, because, for example the Ninnokyo or Sutra of the Benevolent Kings predicts it will last eight thousand years past the age of the Latter Dharma.

By contrast, the words of the Hokekyo are final and we have shown its destiny is to be propagated throughout the age of the Latter Dharma beginning with the fifth five hundred years. Nichiren Shonin explains the text "After My Extinction within the five hundred years after (or the last five hundred years) they shall widely proclaim and spread it and not allow it to be cut off." "The character 'after' [last] following on 'After My Extinction' is the character 'after' (go) in 'after the various sutras of the more than forty years are completely extinguished.'" (Shugo kokka ron, STN, v. 1, 102 l. 14) In other words, Nichiren Shonin interprets the last five hundred years as "after" the other (merely provisional) Sutras have run their course and disappear or virtually disappear because they are no longer of any effect. (N.B. The rendering of the kambun text with the word "after" instead of "last ' fits Nichiren Shonin's reading in this instance; both renderings are perfectly legitimate; the problem is more with the word order and vocabulary of English than with the original Chinese. This particular rendering is also in the future tense as a prophecy but it can also be read as an imperative which really does not affect the sense here.)

II. The Pure Land (Nembutsu) Followers claim that Amida is Our Savior The Pure Land believers advance the claim that the Buddha Amida is the special savior of the people of this Saha World in the age of the Latter Dharma. But let us note the Eighteenth Vow of Amida in (Muryojukyo), which is central to Rebirth (ojo) in the Pure Land faith:

"Even though I should obtain Buddhahood, when the beings of the Ten Directions believe and rejoice with all their heart, desiring to be born in my country, if they are not born [there], I shall not accept True Enlightenment; only excepting the Five Rebellious Sins and Blasphemy against the True Dharma." (T.12.268a26-28)

The Pure Land patriarchs have developed various clever arguments to undo the obvious meaning of this sutra text: that Amida in His central vow excludes from His Pure Land all those who commit the Five Rebellious Sins and those who commit blasphemy against the Dharma. Now Pure Land commentators tried to use texts of the Great Parinirvana Sutra (Daihatsunehangyd) (T.12.554a-b, 574c) to show that the people of our age, the "Ever sinking" and those "Who emerged from the sea but then sank back again", were saved by the Buddha Amida and those above this level were saved by the Buddha Shakya. This idea appears to have come from Shan-tao's interpretation but following an interpretation by Genshin (942-1017), one of the greatest exponents of Pure Land doctrine in the Tendai Sect, 1 Nichiren Shonin demonstrates that these two Watanabe Hoyo, "Nichiren Shonin no shukyo ni okeru 'hobo' no igi" ("The Significance of 'Blasphemy against the Dharma' in Nichiren Shonin's Religion" in Miyazaki Eishu and Motai Kyoko, eds. Nichiren Shonin kenkyu, 96 classes of those "ever sinking" and "emerging, then sinking back" are, in fact, those who blaspheme against the Dharma and those guilty Of the Five Rebellious Sins, but as we have just seen, the Buddha Amida excludes these very people. (Note also the phrase in the "Chapter of Expedience" 2 (T.9.9c), "...the multitudes of beings, sinking in suffering, unable to believe this Dharma, because they destroy the Dharma, not believing, will fall to the Three Evil Ways [of Rebirth]." This shows that the beings sinking in the sea of suffering here do so because of unbelief in the Truth and efficacy of this Sutra.) By contrast, the Concluding Sutra of the Hokekyo, the Fugengyo, actually proclaims that these excluded sinners, those who commit the Five Rebellious Sins and Blasphemy against the Dharma, to be the very capacities for the Hokekyo :

"If kings, great ministers, brahmins, householders, wealthy householders, officials, these people and so on, greedily seeking with no revulsion, commit the Five Rebellious Sins, blaspheme the Hodo Sutra and are possessed of the Ten Evils, the retribution for these Great Evils is to fall to the Evil Ways of Rebirth surpassing a torrential rain: they must certainly be going to fall to the Avici Hell. If they desire to extinguish and be rid of these karmic hindrances, they ought to give rise to repentance and change and do penance for their sins." (T.9.394a) (N.B.: the terms Hodo Sutra applies to!his Hokekyo in this instance, as is generally acknowledged.)

Among the tive types of repentance which are mentioned there is this: "they should only profoundly believe in the Cause and Effect, the Way of the One Reality, and know that the Buddha is not Extinguished." (T.9.394b)

There can be no doubt that this particular form of repentance is centered on the principal teaching of the Hokekyo: the One Reality revealed in the "Chapter of Expedience" 2 and the Eternal Buddha revealed in the "Chapter of the Measure of Life of the Tathagata" 16. In other words, among the various types of repentance recommended by the Concluding Sutra of the Hokekyo is the very faith preached by Nichiren Shonin. The response to

Blasphemy against the Dharma and all other types of sins is, indeed, the repentance by believing in the true Hokke faith!

Moreover, Blasphemy against the Dharma is the very worst of diseases, incurable save by "the One Buddha Lord Shakya's Excellent Medicine of the Sublime Sutra" (Ota nyuo dono gohenji or "Reply to the Tonsured Layman Ota", STN, v, 2, 1116 l. 8), for it is written in the "Chapter of the Original Matter of the Bodhisattva Yakuo" 23, "This Sutra is the Excellent Medicine for the Diseases of the people of Jambudvipa: if persons have a disease and get to hear this Sutra, the disease at once shall be extinguished. " (T.9.54c25-26) It is this Sutra alone which can cure the sin of Blasphemy against the Dharma, which is unbelief or wrong belief.

The Great Parinirvana Sutra (Daihatsunehangyo) says, "If there are those who have disparaged and blasphemed this True Dharma, they can themselves change and do penance, returning to the Dharma ... except for this True Dharma there is no further salvation and protection; for this reason they ought to return to the True Dharma." (T,12.425b, cited by Nichiren Shonin in the "Reply to the Tonsured Layman Ota", STN, v. Z, 1116) It is clear. as both the Tendai Masters and Nichiren Shonin have shown from the Sutra texts, that this Great Parinirvana Sutra is, in fact, the Diffusion Section to Lotus Sutra . (E.g., the Shugo kokka ron, STN, v. 1, 130-132, noting especially the passage where the Great Parinirvana Sutra (T.12.420a) points back to the salvation of the unsavable Shravakas in the Lotus Sutra; so the Great Parinirvana Sutra is the "gleaning" to the "great harvest" of the Lotus Sutra. The Lotus Sutra alone has saved the Shravakas, thus fulfilling the vows of all Bodhisattvas to save all beings and alone has revealed the True Attainment

of Buddhahood in the Most Distant Past, that is to say, the Eternal Life of the Buddha Shakyamuni.) When it refers to this True Dharma, it is referring back to the Supreme Lotus Sutra.

Now what is Blasphemy? The Pure Land (Nembutsu) people and others will argue that they do not "disparage and blaspheme" the Dharma of the Lotus Sutra.

Let us answer from the Sutra text in the "Chapter of the Parable" 3: first, the Buddha Shakyamuni proclaims, "Now these three worlds are all my own; the beings therein are all my children. But now this place has many calamities and hardships; I alone can guard and save them." (T.9.14c26- 28)

(Note that this applies not only to the Buddha Shakyamuni's Historical Manifestation in the first half of the Lotus Sutra (the Shakumon) but also in the second half (the Hommon) where the Buddha proclaims, "I likewise am the Father of the World, The One who saves from the various sufferings and travails." ("Chapter of the Measure of Life of the Tathagata" 16) Thus it is the Buddha Shakyamuni, revealed as the Eternal Buddha, who is our true savior, the rescuer of the unsavable!

Thus far from being alien to all beings (as well as the non-sentient support retribution) of this Saha World, as some Pure Land teachers and others claim, the Buddha Shakya is the Lord, Teacher, and Parent of this World from the Most Distant Past. So He has revealed Himself as uniquely the Parent and Savior of us beings. Note that even in the intermediate period after His True Enlightenment in the inconceivable past it is the Buddha Shakyamuni who, manifested as the Brahmacarin Hokai (Hokai bonji) performing the Bodhisattva practice made a vow that "gathering the multitudes of beings driven forth from the Pure Lands of the Ten Directions, I shall save them." (From fasc. 6 the Hikekyo or Sutra of the Flower of Compassion) cited in the "Letter to Jorembo" or Jorembo gosho) (STN, v. 2, 1076; also "Epistle to Lord Matsuno" (Matsuno dona goshosoku), STN. v, 2, 1277 and cf. Nichiren Shonin ibun jiten, 1004a) Contrast the vows of the Bodhisattva Hozo who as the Buddha Amida abandons this Saha World and also its people excluding those who commit Blasphemy and the Five Rebellious Sins.

The Buddha Shakya has said, as we noted above, that it is this Sutra, the Hokekyo, that is His revelation of the Truth, and yet, He continues immediately afterwards in the same "Chapter of the Parable" 3, "Though I again teach and (decree, yet they do not do not believe and receive." (T.9.14c28-29) Likewise He urges: "I for the sake of beings by means of this parable preach the One Buddha Vehicle; if you [plural] can believe and accept these words, all in every case are going to become able to obtain the Buddha Way. This Vehicle is subtle and sublime, pure and foremost, in the various worlds there is none superior." (T.9.15a5-8)

He then warns against disbelief: "If persons do not believe and disparage and blaspheme this Sutra, then they cut off all the worlds' Buddha seeds. (Or again if they frown and harbor doubts and confusions, you should hear preached the retribution of this person's sin . "These persons at life's end will enter Avici Hell for fully one kalpa and, when the kalpa is exhausted, will again be born like this turning on to numberless kalpas and emerging from hell will fall to the beasts...." (T.9.15b2Z-c2) clearly disbelief is the source of all this; as faith is the source of salvation, so lack of faith and doubt are the source of evil retribution. (We must note despite the length of this terrible punishment in Avici and other evil places of rebirth, this is not eternal damnation.)

According to the buddha in His Real (non-expedient) Teaching, unbelief, harboring doubts, in regard to this Sutra will lead to retribution in the Avici (Unremitting) Hell and other evil states of rebirth through countless aeons.

Now the Pure Land followers still say they have not "blasphemed and disparaged" yet it is clear that they do not believe in the efficacy of this Sutra for people of this Latter Age; rather they harbor doubts about it and teach at variance to what the Buddha has said in a final and authoritative way in this very Lotus Sutra; for do they not follow Shan-tao in saying "not one in a thousand" attain by the Hokekyo and other sutras when this Sutra proclaims all shall attain by this One Vehicle? Do they not follow Honen's famous prescription in the Senchahu shu to "abandon, close, put aside, cast away' (sha hei kaku ho) the Lotus Sutra among the other sutras'? Is this what the Lotus Sutra teaches: that we should abandon it now in this age, far from the time of the historical Buddha? Now the Pure Land partisans will most probably argue in one or the other of two ways:

1) They claim that, in following Honen, they never intended to criticize the Hokekyo but merely meant that "the truth

[of the Lotus Sutra] is profound and the understanding [of the people of our age of the Latter Dharma] is slight" (ri jin ge mi); the Lotus Sutra, they claim, is only for great sages and not for ordinary unenlightened worldlings: its practices are too difficult.

Let us see what the Diffusion Section (ruzubun) within the Sutra (as opposed to the separate Diffusion Section Sutras, the Fugengyo and the Daihatsunehangyo) has to say: "Still further, after the Extinction of the Tathagata, if they hear this Sutra and do not disparage it but give rise to the mind of following joy, you should know it is already the aspect of profound faith and understanding." (The "Chapter of the Distribution of Merits" 17 (T.9.45b22- 24))

Now this passage describes the Five Ranks (gohon) after the Extinction of (the historical manifestation of) the Buddha. The person who hears and does not blaspheme against this Supreme Dharma but has the joy of following in faith already has the aspect of profound faith and understanding.

Note that understanding is not a prerequisite for this but only "following joy", the very first stage of the spiritual journey. Clearly the Buddha intends this Sutra for beings such as ourselves. (Note that in this same chapter this is in the period of the Latter Dharma for in the next stage of faith, "keeping" this Sutra, it is specifically said to be "in the evil era at the time of the Latter Dharma" (T.9.46a13).)

Moreover, in the "Chapter of Following Joy" the vast merit of one who has heard this Sutra even at fiftieth hand is proclaimed by the Buddha yet this person is clearly even less spiritually advanced than the person who first heard it in the Buddha's congregation and has not yet even entered the level of the Identity of Contemplation and Practice (kangyo soku) but is at the level of the Identity of Name (myoji soku) where real understanding or practice have not yet really begun. (Note that, unlike the first forty-nine, this fiftieth person has not even preached the Dharma to someone else and so is at the most elementary level.) Yet such "shallow" merit is actually vastly superior to that of the great sages of the teachings of the Previous Sutras. (Tayu sakan dono gohenji, STN, v. 2, 1852) That this should be so is explained by the well-known principle, "Because the more the teaching is Real, the more the [spiritual] level is lowered.") The Sutra itself says: "When there are beings who, hearing that the Buddha's Lifespan is of such great length, can produce so much as one thought of faith and understanding, the merit which they obtain shall have no limit or measure. If there are good sons or good daughters who for the sake of Anuttara-samyak-sambodhi practice the Five Paramitas, the Dana Paramita, the Sila Paramita, the Kshanti Paramita, the Virya Paramita, and the Dhyana Paramita, excluding the Prajna Paramita, when one compares this merit to the former merit, it does not reach one part of a hundred parts, a thousand parts, or one hundred trillion parts and it is something even calculations and similes cannot know. If there are good sons or good daughters who have merit such as this, there would be no instance of backsliding in Anuttara-samyak-sambodhi." (T.9.44cl 8-29)

Although this passage is technically within the Four Faiths (Four Levels of Belief with increasing levels of understanding and practice), which are practiced in the

Buddha's Lifetime, Chan-jan (Janran, Myoraku, the sixth Chinese Patriarch of the Tendai (T'ien-t'ai) Sect) in the Hokke mongu ki points out that the Four Faiths and Five Ranks are practically the same, so that "one thought of faith and understanding" is applicable to the time after the historical Buddha; thus a single thought of faith in this Sutra and specifically in the Buddha's Immeasurable Lifespan, as preached in the Sixteenth Chapter, is superior to all Five Paramitas or Perfections except the Prajna Paramita or Perfection of Wisdom since that is identical to this Sutra itself. Such faith is at least as "easy" as the Nembutsu but is surely superior in merit. (Incidentally the verse paraphrase of the above passage affirms that it is "one thought of faith" without any mention of understanding as a prerequisite (T.9.45a26). And Chan-jan also affirms in the Hoke mongu ki 9B (T.34.342b) that the first faith has no understanding.

Clearly this Lotus Sutra is not something meant for great sages alone; it has nothing to do with entering into a trance (samadhi) and so on. Thus the Fugengyo says one who practices "though not entering samadhi, only recites and keeps" (T.9.389c) and the sixth patriarch of the Tendai Sect, Myoraku Daishi (Chan-jan) glosses, "With unconcentrated (lit., "scattered") minds reciting the Dharma Flower (Hokke) without entering trance and samadhi, sitting, standing, or walking single-mindedly think on the characters of the Dharma Flower. " (Maka shikan bugyo den guketsu 2- 2.18v (T.46.192c). Nichiren Shonin that this is surely the easy practice for the unenlightened worldlings of the Latter Dharma, for it makes no distinction as to our behavior and

has nothing to do with trance but demands single-minded devotion and he says, "'Think on the characters of the Dharma Flower' means that this Sutra does not resemble the characters of the various sutras; though one recites one character, it encompasses the characters of the Eighty thousand Jewelled Stores [of the Buddha Dharma] and gathers in the merit of all the Buddhas." (Shugo kokka ron, STN, v. 1, 110)

For those who wish to be reborn in a Pure Land, in the "Chapter of Devadatta" 12 it says, "The Buddha addressed the bhikshus, 'In a future era It there are good sons or good daughters who hear the "Chapter of Devadatta" of the Sublime Dharma Flower Sutra (Myohokekyo ) and with a pure mind believe and reverence, not producing doubts and confusion, they shall not fall to the hells, hungry ghosts, or beasts but be born before the Buddhas of the Ten Directions and in the place where they are born they shall constantly hear this Sutra; if they are born among humans or gods they shall receive superior and sublime joy. If before a Buddha, they shall be born by transformation in a lotus flower.'" (T.9.35a14- 18)

Note that there is no exclusion of Blasphemers against the Dharma, because this Sutra is the very Teaching that rescues such evil people. Thus this clear promise of the Buddha is specifically focused on the chapter where the most evil person in Buddhist tradition is shown to attain Buddhahood.

Moreover, even in excellent heavenly and human rebirths, they shall be able to hear this Supreme Lotus Sutra, a fact which is most important for in such a rebirth they shall always have access to Buddhahood.

2) They assert that they only meant to combine their Nembutsu (believing in and chanting the Name of Amida (shomyo)) with the Lotus Sutra and dedicating the merits toRebirth in the Pure Land of Gokuraku presided over by the Buddha Amida in the Western Direction. The Lotus Sutra says in the "Chapter of the Parable" (T.9.16a), "Only rejoicing to receive and keep the Great Vehicle Sutra Canon, not even receiving one verse of other Sutras"; since the "Chapter of Expedience" 2 (T.9.8a) declares:

"Now is properly the time; I shall determinately preach the Great Vehicle; The Nine Sections of the Dharma I Preach following and according with the masses of beings: Having them enter the great Vehicle is the fundamental And for that reason I preach this Sutra," then, in effect, this Sutra is the True or Real Great Vehicle (Mahayana) and none of the other sutras are really so; in that sense they are the Lesser Vehicle; we are not even to receive (i.e., accept out of faith) a single verse of these other sutras, including the "Mahayana" sutras which are not truly the Great Vehicle.

Likewise in the "Chapter of the Divine Powers of the Tathagata" 21 states: "For that reason you, after the Tathagata's Extinction, should single-mindedly receive and keep, read and recite, explain and preach, copy and write, and practice in accordance with the preaching." (T.9.52a20- 21)

The Sutra says one is to practice it single-mindedly, i.e., to the exclusion of other sutras and teachings.

Therefore, in the age of the Latter Dharma, the time for this Sutra, no other practice or teaching should be employed and that restriction applies to the Nembutsu.

Thus we can conclude from the main text of the Hokekyo, from the Fugengyo, and also from the Great Parinirvana Sutra the remedy for the spiritual illness of Blasphemy, which is, in essence, the denial of the supremacy, relevance, and efficacy of the Hokekyo to save all beings and

especially the beings of the Latter Dharma.

The claim of the Pure Land partisans is epitomized in a famous remark of

Shan-tao that with Sutras such as the Hokekyo "not one in thousand" attains Enlightenment or Rebirth in the Pure Land because these Sutras are for sages. Against this "not one in thousand", Nichiren Shonin cites the promise of the Hokekyo: "If they hear the Dharma there is not one who does not attain Buddhahood." (The "Chapter of Expedience" (T.9.9b)) and he asks the simple but profound question: whom do you wish to believe: the Buddha or the human teacher Shan-tao? As Nichiren Shonin explains later, it means that "of the people who keep this Sutra a hundred of a hundred, a thousand of a thousand, not missing even one person, become Buddhas." ("Reply to the Lady Nun Ueno" (Ueno ama gozen gohenji), STN, v, 2, 1890) (Likewise we can cite from the same chapter, "Be they Shravakas or Bodhisattvas. hearing even one verse of the Dharma that I preach, they shall all attain Buddhahood (or "become Buddhas") without doubt (or "there is no doubt".)" (T.9.8a)

(A number of the above arguments also follow the "Letter to Jorembo" (Jorembo gosho) (STN, v, 2, 1075) and the also the Nembutsu mugen jigoku sho (STN, v. 1, 37) and the Hoon sho (STN, v. 2, 1231))

Now one more tactic of the Pure Land advocates, especially the Jodo Shinshu, is to claim that the Pure Land Sutras were preached at the same period as the Lotus Sutra; however, this argument does not work for the Buddha's words defeat them:

"'Of the various sutras I have preached,

Among these sutras, The Dharma Flower (Hokke) is the very foremost.'

At that time the Buddha further announced to the Bodhisattva Mahasattva Yakuo, "The Sutra Canons which I preach are immeasurable thousands of tens of thousands of hundreds of thousands, those I have already preached, those I am now preaching, those I am going to preach. Yet among those this Dharma Flower Sutra is the very most difficult to believe and difficult to understand." (The "Chapter of the Dharma Teacher" 10: T.9.31b)

From this we see that of all Sutras, including those now being preached, this

Lotus Sutra is Supreme and surpasses all the Sutras, including the Pure Land Sutras, even if we allow that the Three Pure Land Sutras were preached at this same time as the Hokekyo ! It overrules all other Sutras with the Final Truth which the Lord Buddha preached. (incidentally this unique pronouncement of Lord Shakya that this Lotus Sutra surpasses any other of His other preachings also overrules any other preachings such as those claimed by the Tibetan Buddhists, who have lured away foolish people from the True Dharma by claiming that since there are even higher Esoteric (Tantric) forms of Buddhism than the ones known to Nichiren Shonin, these overrule the Hokekyo and invalidate Nichiren's teaching; however, the Buddha's pronouncement is absolute and final and applies to everything He ever preached or would preach; it does not depend on whether Nichiren Shonin knew or did not know of a particular Esoteric transmission. Moreover, Nichiren Shonin actually anticipates such an argument since he points out in the Hoon sho (STN, v. 2, 1196-1197) that the above phrase, "those I have already preached, those I am now preaching, those I am going to preach", summed up in the words, "already, now, about (to)" (in kambun, "i kon to"), includes any sutra of any kind not transmitted into China (and hence to Japan) or hidden in some place such as the palaces of the celestial gods or dragons, since the Buddha has pronounced these words in the "Chapter of the Dharma Teacher" 10 and has had them confirmed as "all true" by the Buddha Tahe from the Past (Chapter 11) and again by the Buddhas of the Ten Directions Who extend Their Miraculous Tongues (Chapter 21) with the various celestial and other gods (present from the "Chapter of the Preface" 1 as witnesses. Where could there be any sutra superior to this very Hokekyo?) 3) The Pure Land believers claim that a reference in the

"Chapter of Yakuo" 23 (T,9.54b29-c2) supports their position: ", if there is a woman who hears this Sutra Canon and practices it in accordance with the preaching, when her life ends here, she shall at once go to abode of the Buddha Amida of the Anraku World..."

However, note that this passage does not refer to the practices of the Pure Land Sect, the Nembutsu (shomyo or chanting the name of Amida) and so on but says that one must practice according to the preaching of this Lotus Sutra; we have already seen that such a correct practice is to be single-minded. excluding other Sutras and their practices (as we saw above) and, therefore, there is no question of mixing the practices or calling them equal: "The Kangyo [Kan Muryojukyo] is a Provisional Teaching; the Hokekyo is the Real Teaching: they cannot at all be equal." (Hokke shoshin jobutsu sho, STN, v. 2, 1428)

Furthermore, Myoraku affirms, "One need not point further to the Kangyo and others." (Hokke mongu ki 10 (T.34.355b) In other words, the causal practice for Rebirth in the Pure Land Amida is the proper practice of the Hokekyo and not the Nembutsu or anything else. "Only the power of the Hokekyo alone measures up" to the task of saving women in this age of the Latter Dharma. (On the Rebirth of Woman (Nyonin ojo sho), STN, v. 1, 349)

Moreover, the phrase from Myoraku refers not merely to causal practice but the effect (Buddhahood) for neither the Buddha Amida nor the Pure Land of Anraku mentioned here are identical to that described in the Kangyo. In effect this Buddha and His Land are manifestations of a type of Pure Land from the eternal Pure Land revealed in the Sixteenth Chapter of the Lotus Sutra.

We can conclude that it is, indeed, the Lotus Sutra that is the Sutra that teaches the Way to Rebirth and Enlightenment in this age of the Latter Dharma beginning with the fifth five hundred years and it shall not be cut off into the future until Lord Ajita (i.e., the future Buddha Maitreya comes forth in the world. (STN, v. 3, 2477 (fragment 2))

Nichiren on The Threefold Procedure of Teaching and the Three Causes of Buddhahood

"It is the perfect Mahayana sutra that reveals the Buddha's accomplishment of a threefold procedure of teaching: to give the seed of Buddhahood to his sons, to grow it, and to let it bear fruit. the Lotus Sutra is the most perfect of sutras, because it completes the threefold procedure of teaching. The keeper of this sutra is endowed with the three causes of Buddhahood: the immanence of Buddha-nature, the wisdom for the realization of Buddha-nautre, and the qualifications required for the development of Buddha-nature. All other Mahayana sutras, not excluding the Mahavairocana and the Avatamsaka, which contain some excellent teachings such as of "immediate enlightenment," should be regarded as Hinayana or semi-Mahayana sutras at most, because they do not reveal the threefold procedure of teaching. How could we obtain our seeds of Buddhahhod by clinging to those defective ones?"(Kanjin Honzon Sho NOPPA version) 

The foundations of Nichiren's Lotus Sutra Buddhism

THE EIGHT-FOLD TEACHINGS 

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The great teacher T'ien T'ai of China (538-597) was able to penetrate Shakyamuni's full intention in the sutras. Accordingly, T'ien T'ai divided the sutras into categories on the basis of content. These categories are the Eight-Fold Teachings and the Five Periods, and he used the Three Analogies to elucidate them. 

The Eight-Fold Teachings are divided into: 

1) the Doctrines of Conversion (including Hinayana, Shared, Distinct, and Perfect Teachings), and 

2) the Methods of Conversion (consisting of Sudden, Gradual, Secret, and Variable teachings). 

If we compare a sutra to medicine, then Doctrines of Conversion list the contents, while Methods of Conversion explain how to use the medicine. . 

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Sudden Teachings are doctrines that a Buddha expounds in a direct, undiluted manner. Directly after his enlightenment, without first assessing who would or would not understand these teachings, Shakyamuni preached the Flower Ornament (Kegon) Sutra as a Sudden Teaching to gauge his audience's capacity. He expounded major aspects of the truth, and accomplished Bodhisattvas might have had the capacity to recognize that truth and gain immediate entry into a form of enlightenment. 

For those unable to comprehend the above-mentioned truth immediately, Shakyamuni employed the Gradual Teachings to prepare them slowly for higher teachings. 

Hearing a Secret Variable or Clear Variable Teaching, each person in an audience learns something according to their capacity. In the case of Secret Variable Teachings, the term "secret" is used because one cannot know what the audience has grasped; "secret" does not indicate that teachings are "hidden". When C!ear Variable Teachings are expounded, each listener can be sure that a Hinayana practitioner will comprehend the teachings from a Hinayana perspective and that a Mahayana practitioner will grasp them from a Mahayana point of view. 

THE FIVE PERIODS AND THREE ANALOGIES 

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After establishing the Eight-Fold Teachings to categorize Shakyamuni's teachings, T'ien T'ai grouped them into Five Periods based on the time in which the Buddha expounded particular doctrines, which in turn were based on the listeners' capacity, growth, and development. To compare and contrast the Five Periods, he used the Three Analogies: 

1) the Three Illuminations, which show how various positions of the sun from dawn to noon relate to Shakyamuni's teachings; 

2) the Parable (in the Lotus Sutra) of the rich man and his poor errant son, who after many years away from home accidentally comes to his father's house but fails to recognize his father and his home; 

3) the Five Flavours: milk, cream, curdled milk, butter, and ghee, which characterize the progression of Shakyamuni's teachings. 

I. In the first sutra he preached, the Flower Ornament (Kegon) Sutra, Shakyamuni employs the Sudden method of teaching, since it reveals major elements of truth suddenly" without prior groundwork for the listeners. The Buddha can then gauge the audience's level of understanding. All people are taught indiscriminately. 

This sutra represents dawn (First Illumination), when the sun's rays first pierce the night, illuminating the highest regions of a mountain. As the sun's first rays can only reach the mountaintop, the Kegon Sutra could only be grasped by Bodhisattvas of the highest level, those "regally attired" who were offered immediate entry to a form of Buddhahood. In the Parable from the LotusSutra, the rich man (Shakyamuni), wanting to welcome his son (the people) into his estate (enlightenment), sends one of his officials to do so. However, the son, intimidated by such an opulent environment, declines this invitation. As the first of the Five Flavours, the Sudden (Kegon) Teaching is likened to milk, which in its raw state is a pure, nourishing substance containing all essential ingredients for growth (protein, fat, carbohydrates, vitamins, minerals, and water). While it is sometimes called the perfect food, ironically, many cannot digest raw milk. 

II. After 21 days of preaching the Flower Ornament Sutra, Shakyamuni saw that some could not grasp its truth. Travelling to "Deer Park", he preached the Agama Sutras. During this 12 year period of preaching, known as the Period of Deer Park Hinayana doctrine, including gradual, secret, and variable methods, was taught. The Agamas contain such teachings as the Four Noble Truths and The Twelve Links of Causation, which were aimed at those of the two vehicles (learning and realization). 

In the Second Illumination, the sun's rays now reach down into the depths of the valley. In the Parable from the Lotus Sutra, the rich man again tries to invite his son into his estate by sending a humbly dressed worker as messenger, rather than a court official. The second flavour of this teaching is cream, which is more palatable and acceptable to a wide range of people than milk. Those of Learning and Realization might attain a form of enlightenment through these sutras, but since the teaching is Hinayana, they could only reach the level of Arhat, gaining entry for themselves alone. 

III. In the 16 year Period of Expansion (Hoto), Hinayana, Shared, Distinct, and Perfect doctrines were widely taught. Shakyamuni used gradual, secret, and variable methods. Admonishing Hinayana practitioners for maintaining a selfish practice, he emphasized a Mahayana concept of Ku to raise listeners' awareness beyond the realm of Hinayana; this gave rise to many sects, such as Hosso, Jodo, Zen, and Shingon. 

In the first part of the Third Illumination, the sun is now higher in the sky; its rays have begun to illuminate the open fields, indicating an emergent proliferation of Buddhist teachings. In the Parable from the Lotus Sutra, the father assigns the son menial work to raise his awareness (of where and who he is) gradually. The third flavour is likened to curdled milk: though nutritious, it is tart. 

IV. In the Period of Wisdom (prajna), which spanned 14 years, Shakyamuni emphasized pure Mahayana teachings in expounding the six paramitas (almsgiving, keeping the precepts, forbearance, assiduousness, meditation, obtaining the wisdom). He preached shared, distinct, and perfect doctrines, while using gradual, secret, and variable methods of conversion. In the second part of the third illumination, the sun's rays have spread more widely over the fields but remain limited in scope. At this point in the Parable from the Lotus Sutra, the father gradually increases the level of his son's responsibilities to further his awareness. The fourth flavour is butter, which is produced by mechanically transforming cream into a solid mass. Butter is a rich, flavourful, satisfying food. 

V. The fifth and final stage is the Lotus-Nirvana Period, during which the Lotus Sutra was preached for 8 years and the Nirvana, for the day and night before Shakyamuni's passing. Not communicating merely with those of the three vehicles (Learning, Realization, and Bodhisattva), Shakyamuni expounded a Perfect doctrine to open the door of enlightenment to all people, regardless of their capacities. Similarly, in the Parable, the rich man finally opens his estate completely to his son, who then enters without hesitation. The son realizes that he is in a position to inherit and accept his father's domain. In this third part of the third Illumination, the sun is directly overhead (at noon); its rays illuminate and embrace all comers of the mountain, valley, and fields without discrimination. The fifth flavour is ghee, the richest of all. Highly prized in India, ghee is a symbol of purity. To make it, one heats butter slowly until all water content has evaporated (reduction), while milk solids are mechanically removed. What remains is a deep amber coloured oil, termed "clarified butter". This represents the clear, pure teaching of the Law. 

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The Lotus Sutra is the teaching that enables all to gain entry to the condition of enlightenment, regardless of the listeners' respective capacities. This great harvest" gathers all people in one great lesson. Pointing again to the Lotus Sutra's Truth, the Nirvana Sutra acts as Shakyamuni's "net" to gather the last of those who need to be directed to the highest teaching. 

Nichiren Daishonin considered T'ien T'ai's organization of sutras crucial, because it enables people to focus on what is profound in Buddhist doctrine and to avoid the error of embracing partial truths derived from lesser teachings.