Which came first, the chicken or the egg?
Is there any way to ascertain the answer to this question? Of course not, it can be argued both ways. If one could, what good would this knowledge create?
Rather than try to solve this riddle, Buddhism explains that what is important here is the understanding that the entity of chicken and the egg are the same, that without some outside influence any phenomena can only reproduce its self.
The behavior of all human beings, both a individuals and societies, is exactly the same as thiswithout some change in our make up, in this case change in the systems of belief from which all of our behavior arises, we remain forever fettered by the chains of our karma, trapped in the six lower paths, destined to repeat the same behavior over and over again.
Shakyamuni, the historical Buddha, founded the body of teachings we call collectively Buddhism with the specific intent to enable all living beings to break these chains and regain our freedom.
As followers of Nichiren we embrace the belief that the Lotus Sutra is not only the highest teaching of Shakyamuni, but also that it is the correct teaching that fulfills all of the requirements of the five guides for propagation as set forth and explained in Nichirens writing, The Teaching, Capacity, Time and Country, and that by practicing the Lotus Sutra exactly as it directs, persons of any capacity at all are able to bring forth their inherent Buddha nature, the wisdom to perceive it, and the actions (behavior) that are Buddhahood as manifest reality. Nichiren has called this manifesting the principle of the Land of Eternally Tranquil Light, and manifesting Buddhahood as a common mortal (manifesting Buddhahood in ones present form).
We are not only implored by Nichiren to understand the importance of embracing the correct teaching, but equally important is the necessity of correct practice in order to break the chains of our karma and manifest the behavior of Buddhasall phenomena are manifestations of their true entities. These manifestations are what Nichiren would call actual proof.
Based on the above premises, if it is true that a person embraces the correct teaching, yet fails to manifest the wisdom and resulting behaviors of Buddhas, the conclusion can only be due to the fact that this person is not practicing the Sutra exactly as it directs.
I was introduced to this Buddhism through the SGI. The SGI, through all of its name changes, has maintained a single claim. This claim is that the SGI is the only body of true believers that practices Buddhism in exact accord with the Lotus Sutra and the teachings of Nichiren.
This is not true on two counts. First, the SGI does not practice exactly as the Sutra directs or as Nichiren teaches. Second, this being the case, there is no basis to the claim of exclusivity. I will add that I am of the opinion that there is not a single so-called Nichiren Sect that practices the Lotus Sutra exactly as the sutra directsalthough there may exist individuals within any sect that do.
The SGI believes these claims to be true. For this reason, they arrogantly ignore, or push away, anyone with dissenting points of view. If the SGI were truly confident in their doctrines they would not be so reluctant to defend them in open dialogue.
Personally, I still embrace the principles of Nichirens Risso Ankoku Ron, principles that the SGI has in part rejected or set aside, perhaps due to concerns of public perceptions and political correctness, setting them aside in favor of the limited knowledge of modern day science and concept Mother Nature. Because of this, while there are many who have voiced concerns over perceived shortcomings of the SGI in the Leaderships behavior and practices on the organizational level, and I agree that many of these criticisms are valid, I view all of these issues as direct results of the doctrines and resulting practices that the SGI embraces.
As Nichiren teaches in the Risso Ankkoku Ron, if we cut a malignancy off at its roots the symptoms will vanish as a natural result.
In this letter I am gratefully accepting both of two invitations. The first is from Micha who wrote: "If you differ with me, it is your choice but I will not sit idle when you and others use the means of discredit SGI just because that is the way you feel, Back it up with Nichirens words if you believe SGI is contradicting the teachings."
I replied: I can do this for you. Will you listen to Nichiren's words or will you use the SGI's teachings to up hold the validity of the SGI's teachings? Let me know. This is the first invitation.
The second is from Lisa Jones, in reply to my post, Regardless of Micha's answer, I hope you will explore on the community blog how SGI's teachings differ from Nichiren's.
I would like to extend my own invitation to the SGI to take part in this discussion.
Before we begin, we need to define and agree on a few things.
As Micha demands, lets use words attributed to Nichiren to determine what Nichiren taught, along with the Lotus Sutra.
As for translations, I reject the new Gosho translations, The Writings of Nichiren Daishonin in favor of The Major Writings of Nichiren Daishonin, Volumes 1 through 7. The new translations are at greater variance to the Gosho Zenshu. After confirming in a couple of locations that the new translations distort and lose the meaning of Nichirens words, I stopped using them.
To define what the SGI-usa teaches as to what constitutes correct practice, I suggest The Buddha in Your Mirror, along with any other SGI publication as reference. Oral teachings--everyday definitions--are acceptable, provided we can agree that they are what the SGI teaches.
My understanding of what the SGI bases its practice on is the concept of jigyo-keta, practice for oneself and practice for others. According to the SGI Publication, The Buddha in Your Mirror, In fact, practice for others is a virtual prerequisite for attaining enlightenment.
The SGI teaches that the source of jigyo-keta is from the Sandai Hiho Sho, and offers the translation, Now, entering the Latter Day of the Law, the daimoku that I, Nichiren, chant is different than past ages. It is the Nam Myoho-renge-kyo that is practice for oneself and teaching others.
In explaining the meaning of this passage, often it is quoted from another of Nichirens writings, Exert yourself in the two ways of practice and study. Without practice and study there can be no Buddhism. Here, the two ways of practice are taught as practice for oneself (jigyo), defined as chanting daimoku, and practice for other (keta), defined as propagating the Mystic Law to others.
The SGI also teaches one must perform all three or they are not practicing correctly, and that this concept of jigyo-keta, as defined above, is what constitutes and justifies the SGIs claim that it practices in exact accord with the teachings of Nichiren Daishonin and the Lotus Sutra.
As for oral teachings, the SGI teaches that if you do not attend SGI functions and/or attempt to share this Buddhism with others, you are only practicing for yourself, and not practicing jigyo-keta.
At this point I would like to invite comments on the above definition of what constitutes correct practice as the basis of continuing this discussion. Is jigyo-keta the foundation of practice in the Soka Gakkai International? Is the Bodhisattva way the threshold to enlightenment?
Please voice your thoughts and opinions, if only to state the obvious. Please feel free to add to, or alter, the above definition of what constitutes correct practice in the SGI.
As a perpetual invitation, please feel free to correct my errors.
Sincerely, Chikushonin
Daikudoshin, myokaku, myojisokukyo/
Namumyohorengemyojisokukyo
Comments
Chikushonin -
A question and an observation:
Do you regard the Gosho Zenshu as the most accurate and correct collection of Nichiren's writings from which to determine his intent and teachings? If so, why, precisely? Please understand this is curiousity and not an attack.
Secondly, eggs most definitively came before chickens. There is fossil evidence of dinosaur eggs dating from well before any evidence of anything resembling modern birds can be found. B^)
Namaste, Engyo Mike Barrett
Chikushonin:
Superb beginning. Jigyo Keta should not be defined as practicing for yourself and attending meetings - that is circular logic with cultish overtones. Meetings can be important, but their primary function is to keep the "group" together. It is saying that the solitary bodhisattvas described emerging from the earth are incorrect.
Practicing for others can take many forms. For instance, it can mean sharing the dharma with others on a one-to-one basis without even bringing up the word "Buddhism." This fact is a truism I learned from the publication,promotion, and inquiries from my last book. It can mean sharing the spirit of the dharma with others through good works. It can mean participating in online discussions. It can mean praying for people in need. It can mean writing books and teaching the masses about Buddhism. In my opinion, Jigyo Keta means taking care of your own practice and being there for others.
Charles
"Rather than try to solve this riddle, Buddhism explains that what is important here is the understanding that the entity of chicken and the egg are the same, that without some outside influence any phenomena can only reproduce its self."
I can see what you are getting at by your next paragraph, but this statement by itself doesn't make sense. Phenomena don't reproduce themselves; living creatures do (and it's singular, "any phenomenon... itself"). Dependent origination posits that phenomena don't exist by themselves, thus they are always subject to outside influence.
What principles of Nichirens Risso Ankoku Ron has the SGI in part rejected or set aside?
"Based on the above premises, if it is true that a person embraces the correct teaching, yet fails to manifest the wisdom and resulting behaviors of Buddhas, the conclusion can only be due to the fact that this person is not practicing the Sutra exactly as it directs." Who is going to judge what is manifesting the wisdom and resulting behaviors of Buddhas? You? Me? Some committee or court set up for the purpose? This knowledge (wisdom of the Buddha) can only be shared among Buddhas. In order to recognize the behavior of a Buddha, you have to be one. I am reminded of a joke (Garrison Keillor). Two penguins are standing on the ice in Antarctica. One penguin says to the other penguin, "You look like you're wearing a tuxedo." The other penguin says, "How do you know I'm not?"
How do you know if someone is a Buddha? Because they meet some standard of behavior you have set up for them? Because they agree with you about what is correct practice?
As for Jigyo Keta, you say, "...but also that it is the correct teaching that fulfills all of the requirements of the five guides for propagation..." Isn't propagation practicing for others? Doesn't the Lotus Sutra implore us to spread the teaching?
Exert yourself in the two ways of practice and study. Without practice and study there can be no Buddhism. Here, the two ways of practice are taught as practice for oneself ( jigyo ), defined as chanting daimoku, and practice for other ( keta ), defined as propagating the Mystic Law to others.
Now I've always read this as the two ways referring to (1) practice and (2) study. Anyway, I don't understand what you are saying. Are you saying Jigyo Keta is the correct way to practice, and SGI does not do it? Or that Jigyo Keta is not the correct way to practice? You said that the SGI does not practice exactly as the Sutra directs or as Nichiren teaches, yet you haven't really explained why.
Chikushonin and the others
First, before jumping into an exchange of words, it would be appropriate, in few paragraphs, if we all introduce ourselves and give a short background of where we are coming from. It is only fair to do so, so we have some kind of reference point to who we are.
I assume none of us know each other personally and the intention of this introduction is simply to acknowledge each other individuality first, then we can specifically relate to why we think the way we think based on our belief and understanding of Nichirens Buddhism, not our emotions if its OK with those who participate of course.
I'll start,
My name is Micha Adir Im a proud member of SGI-USA formally known as NSA.
I was born in Israel in 1950. I come from a very orthodox Jewish family. Im a third generation native born of Israel. My ancestors, from both parents, are originally from Yemen, (no Im not related to Usama bin Laden) :-) I migrated from Israel to the USA in 1972. I was introduced to Buddhism on June 8th 1975 in Miami, Florida. I practiced in New York City for 1 year in 1976 and in 1978 married to the mother of my only five children 4 boys and one girl: 25, 24, 22, 18(g), and 16
I was divorced twice from the same woman (the mother of my children) in 1988 and in 1991 coincide with the split (it never works the second time) I remarried in 1994 to a native born Jamaican lady and we are both active in our community and SGI. Im employed with a civil engineering firm and my wife is employed with South African Airways.
We are happy with our lives and extremely fortunate to be practicing this Buddhism, we share together, with the SGI. SGI has never done me wrong; on the contrary, it has been the source of my inspiration of continuous practice despite the severe personal obstacles and ordeals I had to face in my life. And oh yes, I have never had the reason or wanted to change my name in order to practice this great Buddhism correctly.
In regards to our exchange,my suggestion is instead of starting with the question in determining whether SGI is practicing correct or not, let us concentrate whether we, each one of us, are practice correct or not, based on Nichirens writings and our own experience. The affiliation should and may not pose a reason to discredit our conviction since we are all well read of Nichiren's writings and the interpretations we are all hold, hopefully, will be based on what we learned from reading the Gosho and or the Lotus Sutra plus our experience without discrediting the source of our group or material of inspiration.
I would like us to use both versions of translations of the Gosho MWN and WND when we quote any statements, simply so, at the same time, we can compare the deferring translations in its intent. If I to quote Nichirens Gosho, I will make the efforts to provide both translation sections so we can all be in agreement or disagreement for the meaning of the quote.
As far as you opening suggestion of elaborating in regard to: Practice for Oneself and for Others (Jigyo Keta), my comment is that before we explore this term, naturally, first we have to establish what was the purpose, reason and intent of Nichirens advent to begin with.
Second we should establish the deference between Nichirens Buddhism and Shakyamunis Buddhism and third what is the correct practice for the latter day of the Law.
If we can establish these three points, based on our understanding of Nichirens Buddhism, then we are on the right track to understand each other and our positions.
Fair enough?.
One more thing let us refrain from stating words such as: Oh! This is the Gakkais doctrine! Or, Oh! This is Nichiren Shoshu myth or doctrine. Please base your disagreement on Nichirens writings and your experience.
Thank you
Micha
Trying to assertain what is "correct" when it comes to religion is mental masturbation. Is it working FOR YOU, the way you want it to by the criteria that YOU feel most important? I mean really! Micha's a great example. Micha could quote Nichiren to support every argument she has, it still wouldn't make me want to behave the way she does (even tho I DO sometimes).
Anyway, after getting a good bellyfull of uncle Nichiren, I decided that his writings had to be taken with a healthy dose of the universal salty taste or I would go crazy worrying about all the punishment everybody had coming to them for believing differently than he does. The SGI may very well be living up to his spirit by assuming it is the one true religion and railroading people. There's plenty in his writings to support that!
Why the hell would our universe create such diversity and then function in such a way as to demand one specific belief from all of us. The more I hear people argue about belief, the more I know that for myself there is no one belief. My own belief goes thru seasons after all.
What the hell does is matter what our understanding of the machine is? I'm much more intersted in driving that machine to a place where all people are respected and nurtured.
Except for culties and their leaders. Grrrr....
Nobody's perfect.
P.
MikeThank you for your voice.
I have no way to know if the Gosho Zenshu is more accurate than the Nichiren Shus collections. I am aware of the claim that it is not.
Please dont concern yourself with whether or not I perceive your words as an attack and freely speak your mind. Honest persons appreciate having their errors corrected. I am an honest person.
English translationswhile I understand that Nichiren Shu believes that because the Major Writings are based on the Gosho Zenshu, which they say is tainted by Nichiren Shoshu doctrines, in some cases they are not to be relied on.
In honesty, the new English translations by Nichiren Shu suffer the same problems. They are translations of accessibilityalso not literal translations of what Nichiren wrote that reflect the minds of the persons who translated them. This is addressed in the introduction to Writings of Nichiren Doctrine 2.
Then there is the issue of authenticated Gosho vs-- unauthenticated and pious forgeries. In, honesty, I find Nichiren Shus position more of a political stance then any other.
While Nshu rejects The True Entity of Life because of its hongaku doctrines, the passage that the SGI and Nichiren Shoshu use to help define what constitutes correct practice, Exert yourself in the two ways of practice and study. Without practice and study there can be no Buddhism, is also used in the training of Nshu priests. I learned this from Ryuei a couple of years ago.
Then there is the Sandaihihosho. While it is on the list of unauthenticated writings, considered a possible forgery, it has been nonetheless included in Writings of Nichiren Doctrine 2.
Because Nshu is critical of all the unauthenticated Gosho in the Marjor Writings, I find it curious that it is the only unauthenticated writing included in the Nshu English translations. Could this have anything to do with the doctrinal dispute between Nichiren Shoshu and Nichiren Shu over Nichiren as the True Buddha and Shakyamuni as the Original Buddha?
The Sandaihihosho is the only writing attributed to Nichirenauthenticated or notwhere Nichiren is quoted as specifically stating that he is Bodhisattva Superior Practices, and therefore, according to all sects besides SGI and NST, not the True Buddha.
These are all political arguments. I am not interested in them as such. What I aim to establish is what constitutes correct practice of the Lotus Sutra. I am of the opinion that Nichiren clearly explained it.
The most accurate way to determine the intent and teachings of Nichiren is through your own daimoku and life. I find that this is also the best way to determine what Nichiren taught and if the translations of his words are correct. This is due to the power and function of daimoku chanted with a seeking mind without attachment to knowledge.
In my opinion, Nshu suffers from the same fundamental error as the SGI. I am glad that you are participating.
I have heard SGI leaders state, The only time I can truly enjoy my Buddha nature is when I am chanting in front of the Gohonzon. Rev Kanai of Nichiren Shu published a lecture titled, 'One Breath - One Odaimoku' (a short explanation of Shodaigyo) Rev. Shokai Kanai, that was re-posted to a Yahoo Group you and I both belong to.
In this article he states, "However, you must sit in front of the Gohonzon in order to concentrate yourself on the seven letters of the Odaimoku. Nichiren Dai Shonin says in Hokke Shoshin Jobutsu Sho, "When I call the Buddha-nature, "Namu Myoho Renge Kyo," within me, and when the Buddha-nature is called out of me and it appears, then it is called a Buddha." When we wake up, our Buddha-nature is within us, and when it becomes oneness with the spirit of the Universal Buddha, we are Buddhas, too, at least while we are chanting the Odaimoku."
I wrote to Rev Kanai. While I cant share a personal letter with you, I can say that Rev Kanai is in agreement with the SGI leader quoted above. He tells me that he is still in the stage of Bodhisattva.
This is not as it should be. This is not the teaching of Nichiren or the Lotus Sutra.
I have the same experience with the SGI and Priests of Nichiren Shu. Without exception, they cannot prevail in an argument they simply stop responding. While these persons are truly sincere and dedicated, the teaching that they embrace is something other than the Lotus Sutra.
Nichiren has written that only honest persons can truly embrace the Lotus Sutra. This is because the Sutra directs that we be willing to break our attachments to what we think we know and be willing to correct our errors. The Lotus Sutra is distinguished from all others because it starts at the truth and builds from there.
When they have become honest and upright, gentle in intent.
Single mindedly yearning to see the Buddha.
Not begrudging their lives to do so.
Then I and the assembly of monks.
Appear/together coming out of Holy Eagle Peak.
Lets not make this discussion a sectarian debate. Since you brought up a sectarian issue, I felt it was important to stress that I dont think the SGI is alone in their errors.
Sincerely, Chikushonin
Daikudoshin, myokaku, myojisokukyo/
Namumyohorengemyojisokukyo
John-
Thank you for phenomena vs- phenomenon. I will try to remember.
Is this better- a chicken egg can only produce a chicken. The seed and egg of a lion can only produce a lion. (please-no omelet jokes)
The principles set aside are the three calamities and seven disastersesho funiin favor of modern science and public perceptions of Buddhism. The Risso Ankoku Ron stresses the importance of the teachings society embraces and their direct effect on the environment through their practice.
This was brought up to stress the importance of correct practice. The main topic here should be what constitutes correct practice and are the teachings of the SGI regarding correct practice in exact accord with Nichiren and the Lotus Sutra as the SGI claims.
Who is going to judge what is manifesting the wisdom and resulting behaviors of Buddhas? You? Me? Some committee or court set up for the purpose? This knowledge (wisdom of the Buddha) can only be shared among Buddhas.
You have answered your own question. Buddha seeds produce Buddhas. A Buddha is as a Buddha does.
I am going to return your consideration here, and correct your paraphrase with a direct quotation:
The true entity of all phenomena can only be understood and shared between Buddhas. This reality consists of the appearance, nature, entity, power, influence, inherent cause, relation, latent effect, manifest effect, and their consistency from beginning to end."
In this translation the character translated as understand is more accurately translated as realized. In practice of the Lotus Sutra, Buddhahood is realized and shared among Buddhas regardless of if it is understood or not. That is why it is the teaching that suits the capacity of anyone at all, as long as they practice as the sutra directs. Nichiren writes that the significance of Shakyamunis appearance in this world is to be found in his behavior as a human being.
How do you know if someone is a Buddha? Because they meet some standard of behavior you have set up for them? Because they agree with you about what is correct practice?
The issue here is not one of agreeing with me, it is What Constitutes 'Correct Practice' in the SGI, and do these doctrines accord with teachings of Nichiren and the Lotus Sutra?
Just as Nichiren used the Sutras themselves to distinguish the Lotus Sutra as superior, we should use Nichirens words to determine what he taught.
Now I've always read this as the two ways referring to (1) practice and (2) study. Anyway, I don't understand what you are saying. Are you saying Jigyo Keta is the correct way to practice, and SGI does not do it? Or that Jigyo Keta is not the correct way to practice? You said that the SGI does not practice exactly as the Sutra directs or as Nichiren teaches, yet you haven't really explained why.
I am saying that the SGI distorts Nichirens meaning of jigyo keta and as a result does not practice as either the Lotus Sutra or Nichiren directs.
I have not explained why because I wish to first gain a consensus on what the SGI teaches so that we are not arguing the difference between apples and oranges, where one is disparaging the other as being a mere piece of fruit, much like your penguins above.
Once we agree on a basic definition we can move on. Perhaps we can use the explanation from the SGI website to establish this basis:
http://www.sgi-usa.org/buddhism/faqs/practiceofbuddhism.htm
Specifically:
Practice -- To develop faith, we must take action. We strengthen our wisdom and vital life force by actualizing our Buddhahood each day in a very concrete way. Practice in Nichiren Daishonins Buddhism consists of two parts: practice for ourselves and practice for others [jigyo-keta]. Practice for ourselves is primarily the chanting of Nam-myoho-renge-kyo. Each morning and evening, believers participate in a ritual that, along with chanting Nam-myoho-renge-kyo, includes recitation from two significant chapters of the Lotus Sutra chapters which explain that each individual holds the potential for enlightenment and that life itself is eternal. This ritual has been traditionally referred to as gongyo (literally, "assiduous practice"). Practice for others consists of action based on compassion to help give others the means to make fundamental improvements in their lives, similar to what we are undergoing through our own engagement with Nichiren Daishonins teachings. The development of our compassion through such practice for others is also a direct benefit to us.
Can we agree that this is what constitutes in the SGI practicing exactly as Nichiren teaches?
Thank you for your voice.
Sincerely, Chikushonin
Daikudoshin, myokaku, myojisokukyo/
Namumyohorengemyojisokukyo
Charles:
Thank you for your kind words.
The first essay I wrote to the SGI was on the topic of dependency on participation in organizational activities in order to practice this Buddhism. It was through struggling with this topic that I came to realize that this was the result of the SGIs teachings regarding jigyo-keta. My conclusion was that there is no such thing as a Bodhisattva of the Earth that does not know what to do.
The practice of the SGI is that of achieving the distant goal of Buddhahood through chanting daimoku and the virtual prerequisite of practice for others. I call this Buddhahood through practicing the Bodhisattva Way. This is not the reality of the Bodhisattvas of the Earth. The Bodhisattva of the Earth are the awakened ones; they emerge from the earth that is the Buddha Nature.
In the culture of the SGI, we are constantly praised as being these very same Bodhisattvas of the Earth. At the same time, participation in organizational activities is used as a gauge to distinguish the strong members from the weak members, and a persons willingness to accept a leadership role in the organization is also used as a measuring stick to gauge the strength of their faith. Because we contribute to the SGIs efforts to achieve kosen rufu, we are the Bodhisattvas of the Earth. If we leave the SGI it is deemed that we are not Bodhisattvas of the Earth. If we do not contribute our efforts to the organization we are said to have a selfish practice, that we only practice for ourselves. We are told that through the giving of our time, we are able overcome our lesser self and open up to our greater self.
These are clearly precepts for enlightenment and not the teachings of Nichiren or the Lotus Sutra.
These gauges completely ignore the Lotus Sutras description of the Bodhisattvas of the Earth. The SGI will always mention the Great Bodhisattvas emerging together with the uncountable multitudes of fellow Bodhisattvas and point to the growth of the SGI as proof of the correctness of both teachings and practice, but they never quote the passage of the Lotus Sutra describing these great Bodhisattvas where it says:
Those with a million or ten thousand followers,
a thousand or a hundred,
fifty or ten,
three, two or one,
or those who come alone without followers,
delighting in solitude,
all coming to where the Buddha is-
they are even more numerous than those described above.
I like your descriptions of what jigyo-keta means to you. As for writing books, your book came in the mail a couple days ago. I have only read a little so far. What I have read has been excellent. I look forward to the rest. Your book is strictly jigyo in nature. Jigyo is the Self-practice of Buddhas, which is naturally endowed with ketayou did not write this book as a precept for your own enlightenment. I have no doubt that this book was born from the Mystic Precepts arising from your own life.
Nichiren did not write, Now, entering the Latter Day of the Law, the daimoku that I, Nichiren, chant is different then past ages. It is the Nam Myohorenge kyo that is practice for oneself and practice for others.
What Nichiren did write is, Now, entering the Age of Mappo, the daimoku that I, Nichiren, recite is definitely different from that of previous ages: it is the Namu-myo-ho-ren-ge-kyo that is the concurrent method of self-practice and influencing others.
In Nichirens teaching, and in the Lotus Sutra, there is no such dual precept as jigyo and keta. This is what distinguishes the practice of the Lotus Sutra from the provisional sutras. The Lotus Sutra is the teaching of the eternity of the Buddhas self-practice. The provisional sutras teach that practice for others is a condition that must be fulfilled over many lifetimes in order to become a Buddha. I have no doubt that this is the reason why Nichiren advocated the transmission of the Juryo Chapter exclusively.
The Lotus Sutra obliterates the practices of the Three Vehicles and reveals the Buddha vehicle. Nichiren explains what constitutes correct practice of the Lotus Sutra, based on this sutra itself, and in so doing he corrects the errors in his own teachings regarding correct practice of the Lotus Sutra.
Nichiren does this in his Shishin Gohon sho: On the Four Stages of Faith and the Five Stages of Practice:
I have received the string of blue-duck coins that you sent.
Scholars of Buddhism these days all agree that, whether in the Buddha's lifetime or after his passing, those who wish to practice the Lotus Sutra must devote themselves to the three types of learning. If they neglect any one of these, they cannot attain the Buddha Way.
In the past, I, too, subscribed to this opinion, [but now this is no longer the case]. Setting aside here as a whole the sacred teachings of the Buddha's lifetime, let us examine the question in the light of the Lotus Sutra. Here, too, we may set aside the teachings contained in the preparation and revelation sections. That brings us to the transmission section, which constitutes a clear mirror for the Latter Day of the Law and is most to be relied upon [in determining this matter].
http://www.sgi-usa.org/buddhism/library/Nichiren/Gosho/4StagesFaith5StagesPractice.htm
Thank you for your participation my friend.
Sincerely, Chikushonin
Daikudoshin, myokaku, myojisokukyo/
Namumyohorengemyojisokukyo
Welcome Micha.
Thank you for sharing your personal information.
I am sorry, but your requests are too cumbersome. I hope you choose to participate all the same.
I hope that you will add your voice freely, but with some restraint. Specifically, I would try to stay focused on the topic at hand, What Constitutes 'Correct Practice' in the SGI, and do these doctrines accord with teachings of Nichiren and the Lotus Sutra?, and not waste your energy trying to push anyones buttons. My buttons, and I am sure Lisas also, are beyond your reach. At the same time, I will welcome any valid criticisms, and I will listen, but unwarranted abusive language is like water on a ducks back.
I will address this one attempted jab because it addresses two important issues:
And oh yes, I have never had the reason or wanted to change my name in order to practice this great Buddhism correctly.
This issue is accuracy of the Gosho translations. The Major Writings quote Nichiren as stating:
Names are important for all things. That is why the Great Teacher T'ien-t'ai placed "designation" first among the five major principles. Giving myself the name Nichiren signifies that I attained enlightenment by myself. This may sound boastful, but there are specific reasons for what I say.
The new and improved translation from The Writings of Nichiren Daishonin read:
Names are important for all things. That is why the Great Teacher T'ien-t'ai placed "name" first among the five major principles. My giving myself the name Nichiren (Sun Lotus) derives from my own enlightenment regarding the Buddha vehicle. This may sound as though I think I am wise, but there are specific reasons for what I say.
This should explain the importance of names. Choosing a name for myself never crossed my mind until I had an experience similar to Nichiren. These passages also demonstrate why I will not depend on the new translationsin some cases they are distorted and have lost Nichirens intent.
The second translation does not tell you that Nichiren realized the Buddha vehicle by himself. This meaning is completely lost, and Nichiren tells us, in both translations, there are specific reasons for what I say.
If you are interested, the translation closest to Nichirens actual words is:
Giving myself the name Nichiren signifies the fact that I realized the One Buddha Vehicle by myself.
This is the translation that most closely conveys Nichirens actual words as reported in the Gosho Zenshu. If you have a friend that reads Japanese you might take these three translations and verify this for yourself.
Nonetheless, the old translation does convey Nichirens meaning and intent; the new translation does not.
Sincerely, Chikushonin
Daikudoshin, myokaku, myojisokukyo/
Namumyohorengemyojisokukyo
Chikushonin -
Thanks for your response. The question regarding the Gosho collections was not to trumpet the validity of one over the other - which claim I do not necessarily make. It was more as a lead-in to make a similar suggestion as Micha did. When I study a particular work, I try to use as many different translations of the same work as I can find. If I read the NBIC translation, the NSIC translation, the SGI-USA translation, and any available others, I believe I have a better chance of interpolating the meaning than if I choose any one version. Unfortunately I cannot read japanese, or classical chinese, so the originals themselves do not help me.
I do find that it also helps to understand the Japan of Nichiren's times, as well as the basics of Buddhism which he and all of his contemporaries understood. I believe Nichiren would no more take time to explain such things than you or I would about what exactly a telephone is or how one works. We simply say, "I called so-and-so" and those we are speaking with (or writing to) know exactly what we mean.
I have not come to this discussion from the "my team is right" stance. I am interested in why individuals choose to believe or disbelieve regarding some of the different issues, including those you brought up here. Time is short at the moment, and I will respond with more soon.
Namaste, Engyo Mike Barrett
Charles wrote:
***Jigyo Keta should not be defined as practicing for yourself and attending meetings - that is circular logic with cultish overtones. Meetings can be important, but their primary function is to keep the "group" together. It is saying that the solitary bodhisattvas described emerging from the earth are incorrect.***
Your comment, in my opinion, is a distorted reason why meetings in groups are being held in regards to practicing for oneself and others.
To begin with no one starts practicing this Buddhism with the notion that this teaching is absolutely correct and they need no further assistance to reinforce this conviction. No matter how much one tries to do so on his/her own one will never be able to grasp this teaching without having good teachers who are dedicated and are there to guide him/her. All of us learned this Buddhism by engaging with other people, at least at the first stages if not a big part of it, in order to be able to have a life long conviction of this teachings validity.
Specifically, if we to grasp what Nichiren is conveying in the Gosho correctly, a constant engagement with others is required to study if we to put all the pieces together in the right order theoretically and most of all practically.
The issue is that the moment we stop ourselves engaging in life-to-life activities hence attending meetings for the sake of others, we cut our own real growth in faith and no longer practicing for others in the truest sense therefore shortchanging ourselves in the long run.
According to Nichiren we to attain the way, we must devote our entire lives to this task of helping others to the best of our abilities and never regress in our efforts. Therefore, going to SGI activities for the purpose of helping one more person to grasp this teaching, no matter how redundant it seem to us, is the correct choice to make. It is not to hold the group together by any mean but rather strengthen their conviction and in turn strengthen our own as well.
Through our experience and engagement in meetings, new practitioners are able to go through the same process of learning this great Buddhism, in the same manner that someone else has done it for us. It means that we do not forget how we got there in the first place and our debt of gratitude to those who taught us is being repaid from us to other people.
Only the ungrateful ones will desert this task of teaching others face-to-face or in a group, selfishly thinking they have attained what they really did not attained yet and resort to teach others according to their availability or moods.
Micha
"Can we agree that this is what constitutes in the SGI practicing exactly as Nichiren teaches?" OK, I agree that what you have quoted from the SGI-USA website is what constitutes practice in SGI (although they don't use the word "exactly"). It accords with what I have heard over the years.
I thought 'Chikushonin' meant District Priest... just kidding.
Micha, you said: "According to Nichiren we to attain the way, we must devote our entire lives to this task of helping others to the best of our abilities and never regress in our efforts."
Where does Nichiren say that, or indicate it?
But I digress from Chikushonin's stated purpose. I guess I can agree that what you have described, Chikushonin, as what the SGI teaches to be correct practice is pretty accurate, but beware of Joe Shay's famous "jello wall." I think you've encountered it already. Joe coined the term specifically in relation to trying to get any kind of exact clarification vis-a-vis the Gakkai's idea of master-disciple and how to relate to Mr. Ikeda, but the term travels well to an expanded description of trying to nail down a consensus on what "correct" practice is.
If you zero in on it, you'll get diversion, double-speak, new age strangeness and/or complete fabrication, especially if, in zeroing in on it you are close to pointing out an error or mistake. This is the jello wall. You can penetrate it, but it closes up after you. You don't get hurt by running at it; you just bounce off. It's wiggly and jiggly and really hard to grap. The jello wall.
I don't say this to be mean. I understand your purpose (I think) and applaud it. Just realize that (in my opinion), you never will get agreement from the SGI, because there is no entity there that will grant it, or could.
Cheers!
Andy
p.s. Nichiren said: "Giving myself the name Nichiren signifies the fact that I realized the One Buddha Vehicle by myself." What does giving yourself the name "Chikushonin" mean? I guess I just wonder what "Chiku" means.
I wrote: "It's wiggly and jiggly and really hard to grap." ...should have written: "grasp."
Andy
Mike-
Thank you for your thoughts and I understand and appreciate your intent.
You bring up good points regarding translations and the historical and social context from which they originate.
Am glad that you are not coming from my team is right stance, as you say. I really did not take your earlier post in that way. I felt that you brought up a couple of important issues, and I wanted to take the opportunity stress that while this topic is centered on the SGI, the inherent problems are not limited to the SGI.
For the most part, I will use SGI publications to demonstrate that the SGIs doctrines are in contradiction to Nichiren and the Lotus Sutra. It removes the possibility of the disclaimer Bad Translation without giving are rather difficult explanation of why there publications are not to be relied upon.
I appreciate you taking the time to join in. Currently I have a six-day workweek and from the time I rise in the morning to the time I return home and wash away the days grim, about 14 hours elapse. I apologize that my next installment on this topic will take a few days.
Sincerely, Chikushonin
Daikudoshin, myokaku, myojisokukyo/
Namumyohorengemyojisokukyo
Thank you John.
Phonically,chikusan can mean Mr. Animal. Any further comment would be too much information.
Hello Andy,
Thank you for sharing your opinions, thoughts, and concerns.
chi (wisdom) ku (unify/bring together) sho (all) nin (person/people).
My purpose is to bring to light the wisdom unifying all people. My intent is to live up to my name.
Thank you for your description of the jelly wall. I have never thought of it that way, but yes, I have encountered it. I have also encountered the brick wall, and it is brittle sadly, I have seen it crumble.
My responsibility is to shed light on this error. I have no control over the outcome, but causality is strict:
Not even the Buddha himself could repudiate his statement that among all the sutras he had preached, now preached and would preach, [the Lotus Sutra stands supreme]. How much less then can scholars, teachers and rulers of states use their authority to do so! This statement has been heard by Bonten, Taishaku, the deities of the sun and moon, and the Four Heavenly Kings and duly recorded in their respective palaces.
While there were still persons who truly did not know of this statement, it seems that the false interpretations of the teachers I mentioned earlier spread without anyone incurring retribution. But once a person of forceful character has come forward to make this sutra passage known in a bold and uncompromising fashion, then grave matters are certain to occur. (The Bodies and Minds of Ordinary Beings)
I know these words to be true and that they apply equally to ignoring mistakes regarding the practice of the Lotus Sutra when they are clearly illuminated. I am hoping for a different outcome this time.
Nichiren writes that regarding correct practice, This is a matter of utmost importance, the most important in the entire world. Thinking persons should listen to what I say. After that, if they wish to reject me, let them. (Shishin Gohon sho)
Concerning this issue, I will take Nichirens words as my own.
Sincerely, Chikushonin
Daikudoshin, myokaku, myojisokukyo/
Namumyohorengemyojisokukyo
Please allow me to introduce myself. My name is Eddie Rios.
I started the practice of Nichiren's Buddhism in 1975, in Corpus Christi, Texas. C.C., Texas is a small city on the Texas Gulf Coast, rather conservative, with the mentality of a fishing village. In essence, when I started my practice, I endured much knee-jerk hostility from the various and sundry members of the Christian community in my home town. A real Sado Island!
Before I became a Buddhist, I was a Catholic and participated in all kinds of Catholic things. It was good while it lasted, they was a real intellectual depth to it. But I was also a hippie (and still am in many ways), and I grew to dislike the churches politics. Especially when it cam under the influence of right wing conservatism.
To make a long story short, I am still practicing the Daishonin's Buddhism and am still a proud member of the SGI.
Regards,
Eddie
Eddie,
Nice to meet you.
Sincerely, Chikushonin
Daikudoshin, myokaku, myojisokukyo/
Namumyohorengemyojisokukyo