When I was in the sixth grade, a bunch of us white, middle-class kids decided we needed to form gangs. I guess we wanted to imitate inner-city gangs. We wanted to look cool. We formed two gangs: the Jets and the Sharks. We would get together and make up silly songs about the other gang. We even had a spy in the other gang. The culmination of the whole thing was a huge water balloon fight. That's right, a water balloon fight. That was as violent as we got. We took it seriously, too.

Sometimes that's how I see this in-fighting among Nichiren believers. We form gangs. Then we decide we don't like how the leader, or some other member of the gang is behaving. In righteous indignation, we leave in a huff (or a minute-and-a-huff, as Groucho would say). "He betrayed us! He committed doctrinal errors!" But really, what's at stake? Money? Pride? Is anyone's life on the line? In great social movements of the past, people's lives were at stake. Maybe it's a sign of progress that that isn't the case here. Or maybe it's sign we're all being just a bit silly.

I have to wonder how this all looks to someone from outside. I think they would laugh at how seriously we take ourselves (especially considering we are Buddhists; we are supposed to be laid back). They might think, "Why would I want to join that group? So I can partake of all the petty bickering? No thanks!" Everyone involved in the bickering looks bad, even if they think they have a just complaint. I recall a psychological study that found that when someone criticizes someone else to a third person, the third person will often take a more negative view of the criticizer than the criticizee.

When I first joined SGI, I was dismayed at all the interpersonal strife that went on. We even had a name for it - "Human Bullshit." I was about to go to college, and I enrolled at one where the nearest member was 300 miles away (or so I thought. Turns out there was a Japanese woman living nearby that was a member.) Anyway, I had grand dreams of establishing a district from scratch, without all the Human Bullshit. Needless to say, it didn't work out that way. People are people and they take their bullshit with them wherever they go.

I miss the days when SGI was allied with Nichiren Shoshu. There's comfort in tradition, and Nichiren Shoshu provided that. In the 80s a study was done of NSA members' religious backgrounds. Many members were Roman Catholics, another religion with a rich history and tradition. Small wonder. Now SGI must create its own traditions in a world that is already changing too fast for any of us too keep up with. The split with NS caused a dislocation that many of us older members are still dealing with, 18 years later. When Mr. WIlliams was General Director, he kept activities at a fast pace. In events like conventions, things were constantly changing. We called this training. But even that didn't prepare us for the biggest change of all.

I know I sound like Rodney King. "Can't we all just get along?" In truth I'm somewhat of a fundamentalist myself. It's easier to live in a black-and-white world, where you're sure you're right and everyone else is wrong. I can understand where people like Bruce and Mark are coming from. Their approach to Shakyamuni is a bit too Christian-like for me, but I understand the spirit. Mr Williams used to try to infuse us with the same spirit.

Don't get me wrong, I believe there is value in a diversity of views in the Nichiren community. A religion with such diversity is growing. But I'm always hoping we can disagree and discuss views without all the Human Bullshit.

Secondary question: How is this measured? How do you determine whether your practice or that of your group/organization is having the desired effect? How does your society change from where it is today? What does your society begin to look like as we approach our goal?

These questions came to me during a discussion on another forum about “kosen rufu”. I realized that my own personal understanding of the goal of Nichiren practice in society has evolved considerably during my journey of faith. I realized that my vision of what this goal might be is a personal one, not something I have been taught (by any individual or any Nichiren organization). I also realize that most peoples’ understanding of this concept is going to be different than mine, let alone the fact that it will vary significantly by culture and location.

Thinking back, I realized that I have not really ever seen a clear and measurable definition of this goal, in all my time as a Nichiren Buddhist. I also realized that I could not recall any metrics by which we can determine if we are heading in the desired direction or not, irrespective of school or organization. The lack of metrics may actually not be an important issue, but my brain tends to think in functional terms: I want to know how it works, and how we tell if it’s working well or not.

I pose these questions to anyone who wishes to respond; hoping to bring some clarity to the question of how we (as Nichiren Buddhists) variously define the goal of Nichiren Buddhism in society, and to illustrate just how much common ground we really do have as Nichiren Buddhists, irrespective of school or organizational affiliation.

Namaste, Engyo Mike Barrett

I work as a construction superintendent. Part of my work is maintaining a balance between being fair with my subcontractors and maintaining the bottom line for my employer.

I pride myself as being fair and just, sometimes refusing change orders from my subs, other times taking heat from my employer for signing them—both based on my sense of fairness and equanimity. I try extend this attitude into all aspects of my interactions with others, both public and private.

The neighborhood I am building in now is not the best. There is a large population of Homeless people and drug addicts. In fact, the ground that I am building on is in the Inner City and part of the initial process of starting the building includes evicting people who where living in cardboard shelters and tents, old chimneys and hollows in the ground, the remnants of dilapidated homes that were torn down to make way for renewing the neighborhood.

One group of people with their own karma and circumstances has been displaced to make room for 61 subsidized apartments specifically designated for starving Artists.

A construction site, drug addicts, and recycling center one city block away—tempting combination for the hungry, be it hunger for food or drugs.

Surprisingly, I have so far had very little problem with theft in the 11 months this project has be underway. Especially considering the constant milling around and searching eyes of the less fortunate.

Until recently, the only items that have been stolen, now three times, are heavy gauge temporary power cords, which are unidentifiable, and I am sure end up across the street at the recycling center, sold for their copper—a 100 cord weighs about 80 pounds.

Last Saturday, I found a man, a former inhabitant of one of the old chimneys on this site, transferring a 100 ft power cord from a large garbage bag that had broken from the weight of the cord into a stolen grocery store shopping cart. I confronted him, and an argument of where the cord came from ensued.

He insisted the cord did not come from my job, that it had been given to him by a friend. In his words, “This is a godsend! I really need the money.”

He swore to God that it did not come from my site. With this proclamation, I just stood there and looked straight into his eyes. After a minute, he rolled his shoulders, extended open hands and spread his arms while looking up into the heavens and said “Yeah, I know, I’d say the same thing if I had stole it!”

My dilemma: What do I do? I have circumstances, but no proof. I can call the Police, but what would the outcome be? Would I be falsely accusing this person based on the common perception that all of the less fortune are liars and thieves? Where does one find fairness and equanimity in this circumstance?

What I decided to do was take his picture, along with the ‘stolen by someone from somewhere goods’, and told him that if I found that I was missing another power cord I would send the Police after him. I took my picture with my cell phone and he continued on the well-trodden path, across the street, on his way to the recycling center.

Then a thought occurred to me and I asked, “How much will the recycling center pay you for that?” His reply, “Twenty or thirty dollars.” Knowing that I have to pay $300 to replace stolen cords, surprised that a theft of this nature gleans so little in comparison, I asked “How much?!”, to which he replied, “Well, OK, maybe twenty.”

Split second Rationalization: “I’ll buy it from you, here is twenty dollars”.

Thinking in that moment that even if I were buying back property stolen from the company that I work for, it would still be a savings of $280.

What I wasn’t thinking of in that moment was that whether or not the cord was stolen from my site or someone else’s, I was creating karmic retribution for myself by trafficking in stolen goods—if not the person at hand, the cord was stolen by someone from somewhere and knowing this I bought it at a discount—which is exactly the action that lets thieves profit from thefts.

I logged this incident in my daily report to my employer. The consensus was that $20 was better than $300.

Instant Karma: Five days later, when I left the jobsite for two hours to attend a meeting at our Home Office, a thief got into my job site office and stole a company camera and my personal laptop.

I have a list of suspects, but that is not my point here:

Ouch! The Universe has spoken!

I still have work to do.

I am not as honest and upright as I believed myself to be. I take fully responsibility for this material loss.

In a monetary sense, the Universe has spanked me ten times over the amount I thought to save. In context of the interrelatedness of all actions and rewards shared by all living beings, by having facilitated the deepening of heavy karma which results in the suffering of another person by purchasing stolen goods for personal gain, I unwittingly cast aside my responsibility to persons other than myself.

I must be diligent in polishing my own character so I can manifest in my actions the wisdom appropriate to the ever-changing circumstances of the present moment.

Sincerely, chikushonin 智倶諸人
大求道心,妙覚,命時僧倶經.
南無妙法蓮華命時儈倶經

This difficulty is understandable. Nichiren himself knew that the contents of this writing would confuse and confound the reader. In this Gosho, where Nichiren is both the questioner and the person who answers, the questioner states:

“I have never before heard such an assertion. It astonishes my mind and makes me wonder if my ears have not deceived me. Please clearly cite some passages of scriptural proof and kindly explain the matter.

This writing, ranked by most Nichiren Schools as being among the top five or ten of Nichiren’s most important works, begins with Nichiren stating that in the past he, too, believed that ” 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.”

The three types of learning are Wisdom, Meditation, and Precepts. They represent the practices taught in accord with the minds and desires of the persons of the Three Vehicles —Voice-hearers, Men of Realization, and Bodhisattvas, respectively.

In accord with the Lotus Sutra, in this writing Nichiren sets these three types of learning aside as formal practices, and explains why this is important based on a discussion of the Lotus Sutra itself. In Nichiren’s teaching the three types of learning are replaced by the Three Great Secret Laws--Daimoku, Gohonzon and Law of the Kaidan, respectively.

Please Note: There are many links in this article to ‘Soka Gakkai Dictionary of Buddhism’ and ‘The Library’ at SGI-USA.org. At times there will be conflicts between what Nichiren states in this Gosho and what is written there, it is not your imagination. Not being a scholar myself, could it be that the scholars who put forth the commentaries there are more knowledgeable and wiser than Nichiren?

Two key terms in this Gosho are ‘formal practices’ and ‘subordinate concerns’.

"…subordinate concerns" refers to the five paramitas. If the beginner tries to practice the five paramitas at the same time [that he embraces the Lotus Sutra], that may work to obstruct his primary practice, which is faith. Such a person will be like a small ship that is loaded with wealth and treasure and sets out to cross the sea. Both the ship and the treasure will sink. And the words "should directly give all his attention to embracing the sutra" do not refer to the sutra as a whole. They mean that one should embrace the daimoku, or title, of the sutra exclusively and not mix it with other passages. Even recitation of the entire sutra is not permitted. How much less the five paramitas!

To "set aside formal practices but maintain [meditation on] the principle" means that one should set aside the keeping of the precepts and the other specific practices [of the five paramitas] and embrace the principle of the daimoku exclusively. When the commentary says that "the benefits will be many and far-reaching," it implies that if the beginner should attempt to practice various other practices and the daimoku at the same time, then his benefits will be completely lost. (On the Four Stages of Faith and Five Stages of Practice.)

The first of the five paramitas is almsgiving, which includes ‘almsgiving of the Law’, or propagation, is set aside in this Gosho as a ‘formal practice’ and termed a ‘subordinate concern’. Also set aside as are the second, third and forth of the four stages of faith, and the second through fifth stages of practice, which include “to expound the teaching of the sutra widely for others”, and “to expound the sutra to others”, respectively. Embracing the Lotus Sutra and the dual precepts of Daimoku and so-called practice for others as formal practice is mixing the primary practice with a return to the pre-Lotus practice of the Bodhisattva Vehicle.

The formal practices--precepts (rules of conduct), put forth by most Nichiren schools such as the one expounded in the SGI publication The Buddha in Your Mirror “practice for others is a virtual prerequisite for enlightenment” are not only false representations of Nichiren and the Lotus Sutra, but according to Nichiren, Dengyo, and T'ien-t'ai they serve as obstructions to attaining the Buddha Way.

Ted Morino, several years prior to co-authoring The Buddha in Your Mirror, in the capacity of the Editor in Chief of The World Tribune, and head of the SGI-USA Study Department, face-to-face and over the telephone, refused to discuss this Gosho, in public, or in writing. I am told that his decision was heavily influenced by the entire SGI-USA Staff.

Do you have the courage that all of corporate SGI-USA lacked to consider Nichiren and the Lotus Sutra over what you have always been taught, or are you among those who refuse the good medicine of the Juryo chapter, will mix it with other practices, not believing the good medicine will work on its own, and cling blindly to your Sectarian Scholarship?

Please, what is Nichiren saying here? Will you manifest Buddhahood as a common mortal or put it off until a future existence? My understanding is this is what Nichiren means when he states, “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.”

The text of Nichiren’s On the Four Stages of Faith and Five Stages of Practice is offered below.


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].

The transmission section has two parts. The first is that of the theoretical teaching and consists of the five chapters beginning with the Hosshi chapter. The second is that of the essential teaching and consists of the latter part of the Fumbetsu Kudoku chapter through the eleven chapters that comprise the remainder of the sutra. The five chapters from the theoretical teaching and the eleven and a half chapters from the essential teaching combine to make sixteen and a half chapters, and in these it is clearly explained how one should practice the Lotus Sutra in the Latter Day of the Law. If one still has doubts, one may further examine the matter in the light of the Fugen and Nirvana sutras, and then surely no obscurity will remain.

Within these chapters of transmission, the four stages of faith and five stages of practice expounded in the Fumbetsu Kudoku chapter represent the most important essential in the practice of the Lotus Sutra, a mirror to persons living in the time of the Buddha and after his passing.

Ching-hsi writes: "'To produce even a single moment's faith and understanding' represents the beginning in the practice of the essential teaching." Of these various stages, the four stages of faith are intended for those living in the Buddha's lifetime, and the five stages of practice for those living after his passing. Among these, the first of the four stages of faith is that of producing even a single moment's faith and understanding, and the first of the five stages of practice is that of rejoicing on first hearing the Lotus Sutra. These two stages together form a casket containing the treasures of the "hundred worlds and thousand factors" and the "three thousand realms in a single life-moment"; they are the gate from which all Buddhas of the ten directions and the three existences emerge.

The two sage and worthy teachers T'ien-t'ai and Miao-lo established these two initial stages of faith and practice, and put forth three interpretations concerning them. One equates them with the stage of soji-soku, the ten stages of faith, and the stage of the iron-wheel-turning king. The second equates them with the first of the five stages of practice, which are identified with the stage of kangyo-soku, at which one has not yet severed the illusions of thought and desire. The third equates them with the stage of myoji-soku.

In reconciling these differences of interpretation, the Shikan states: "The Buddha's intentions are difficult to determine. He explained things differently in accordance with the differing capacities of the people he was addressing. If only we understand this, then what need is there for troublesome disputes?"

My own opinion is that, of these three interpretations, that which equates these two stages with the stage of myoji-soku accords best with the text of the Lotus Sutra itself. For, in describing the first of the five stages of practice that apply to the time after the Buddha's passing, the sutra speaks of one who [hears this sutra and,] "without slandering or speaking ill of it, arouses feelings of acceptance and joy." If one equates the stage described here with a level as advanced as that of soji-soku, or as that of [the first of] the five stages of practice, [which are identified with the stage of kangyo-soku,] then the words "without slandering or speaking ill of it" would hardly be appropriate.

In particular, the passages in the Juryo chapter that speak of those who have "lost their minds" and those who have "not lost their minds" refer in both cases to the stage of myoji-soku. One should also consider the passages in the Nirvana Sutra that read "Whether one believes or does not believe, he shall directly be born in the Buddha land," and "If there are persons who, there in the place of Buddhas numerous as the sands of the Hiranyavati River, have conceived the aspiration for enlightenment, then even in this evil age they will be able to embrace and uphold a sutra such as this and will not slander it."

Again, in the phrase "a single moment's faith and understanding," the word "faith" applies to the first of the four stages, and the word "understanding," to those that follow. And if this is so, then "faith without understanding" would apply to the first of the four stages of faith. The second stage of faith is described in the sutra as that at which one "generally understands the purport of the words" of the sutra. And in volume nine of the Hokke Mongu Ki we read: "The initial stage is different from the others, because in the initial stage there is as yet no understanding."

Then we come to the following, Zuiki Kudoku chapter, where [the first of the five stages of practice, that of] "rejoicing on first hearing the Lotus Sutra," is restated and clarified in terms of fifty persons who in turn hear and rejoice in the Lotus Sutra, the merit that they gain thereby decreasing with each successive person. With regard to the stage achieved by the fiftieth person, there are two interpretations. The first interpretation holds that the fiftieth person falls within the stage of "rejoicing on first hearing the Lotus Sutra," [and is thus at the level of kangyo-soku.] The other interpretation holds that the fiftieth person cannot yet be said to have entered the stage of "rejoicing on first hearing the Lotus Sutra" but is still at the level of myoji-soku. This latter interpretation reflects the view that "the truer the teaching, the lower the stage [of the persons it can bring to enlightenment.]" Thus, for example, the perfect teaching can save persons of lower capacity than can the doctrines of the four tastes and three teachings. Similarly, the Lotus Sutra can save persons of lower capacity than can the perfect teaching expounded prior to the Lotus Sutra, and the essential teaching of the Lotus Sutra can save more persons than can the theoretical teaching--persons of any capacity at all. One should carefully ponder the six-character phrase: "the truer the teaching, the lower the stage [of the persons it can bring to enlightenment]."

Question: In the Latter Day of the Law, is it necessary for beginners in the practice of the Lotus Sutra to devote themselves to all three types of learning associated with the perfect teaching?

Answer: This is a very important question, and so I will be referring to the text of the sutra in answering you. In describing the first, second and third of the five stages of practice, the Buddha restricts those at these stages from practicing precepts and meditation, and places all emphasis upon the single factor of wisdom. And because our wisdom is inadequate, he teaches us to substitute faith , making this single word "faith" the foundation. Disbelief is the cause for becoming an icchantika and for slander of the True Law, while faith is the cause for wisdom and corresponds to the stage of myoji-soku.

T'ien-t'ai comments: "When a person has reached the stage of soji-soku, the benefits he has accrued will not be forgotten when he is reborn in another existence. But for persons at the stage of myoji-soku or kangyo-soku, those benefits will be forgotten when they are reborn in succeeding existences, though there may be some among them who do not forget. Even in the case of persons who have forgotten those benefits, if they should encounter a good friend, then the roots of goodness that they planted in their previous existences will be revived. But if they should encounter an evil friend, then they will lose their true mind."

This is probably what happened to the two eminent men of middle antiquity, the Great Teacher Jikaku and the Great Teacher Chisho of the Tendai sect. They turned their backs upon the teachings of T'ien-t'ai and Dengyo, who had been good friends to them, and instead transferred their allegiance to Shan-wu-wei and Pu-k'ung, who were evil friends. And many of the scholars in the Latter Day of the Law have been deluded by Eshin's introduction to his Ojo Yoshu and have as a result lost the true mind of faith in the Lotus Sutra, giving their allegiance instead to the provisional teachings represented by those associated with Amida. They are persons who have "abandoned the great and instead chosen the small." If we judge from examples in the past, they will probably suffer for countless kalpas in the three evil paths. It is persons such as this that T'ien-t'ai meant when he said: "If they should encounter an evil friend, then they will lose their true mind."

Question: What proof can you offer to support your claim?

Answer: Volume six of the Maka Shikan states: "Persons who are saved by the teachings preached previous to the Lotus Sutra are those who have reached a high level of attainment. The reason is because the teachings put forth in these sutras are mere expedients. Those saved by the perfect teaching of the Lotus Sutra belong to a low level of attainment, because this teaching represents the truth."

The Guketsu comments on this as follows: "This passage concerning the teachings preached previous to the Lotus Sutra makes clear the relative worth of the provisional and the true teachings, because it indicates that the truer the teaching, the lower the stage [of persons it can save]. And conversely, the more provisional the teaching, the higher must be the stage [of those who embrace it, in order for such persons to be saved]." And volume nine of the Hokke Mongu Ki says: "In determining a person's stage of attainment, the more profound the object of meditation, the lower will be the level of the practitioner [who can attain enlightenment thereby]."

I will say nothing here about followers of other sects, but why would scholars of the Tendai sect set aside this interpretation that "the truer the teaching, the lower the stage [of the persons it can save]," and instead accept the writings of the Supervisor of Monks Eshin? The teachings of Shan-wu-wei, Chin-kang-chih and Pu-k'ung, and those of Jikaku and Chisho, can wait until later. 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.

Question: For practitioners in the Latter Day of the Law, who have just aroused the aspiration for enlightenment, what types of practice are restricted?

Answer: Such persons are restricted from practicing almsgiving, the keeping of the precepts , and the others of the five paramitas, and are directed to chant Nam-myoho-renge-kyo exclusively. This practice corresponds to the capacity of persons at the stages of "producing even a single moment's faith and understanding" and "rejoicing on first hearing the Lotus Sutra." It represents the true intention of the Lotus Sutra.

Question: I have never before heard such an assertion. It astonishes my mind and makes me wonder if my ears have not deceived me. Please clearly cite some passages of scriptural proof and kindly explain the matter.

Answer: The sutra says: "[Such persons] need not for my sake raise up stupas or temples, or construct monks' quarters, or make the four kinds of offerings to the assembly of monks." This passage from the sutra makes it quite clear that practitioners who have just aroused the aspiration for enlightenment are restricted from almsgiving, the keeping of the precepts , and the others of the five paramitas.

Question: The passage you have just quoted restricts us only from erecting stupas or temples or providing for the assembly of monks. It says nothing about the keeping of the various precepts.

Answer: The passage mentions only the first of the five paramitas, that of almsgiving, and skips mention of the other four.

Question: How do we know this is so?

Answer: Because a subsequent passage, in describing the fourth stage of practice, goes on to say: "How much more so, then, if there is someone who can embrace this sutra and at the same time practice almsgiving, keeping the precepts, [forbearance, assiduousness, meditation and wisdom]!" This sutra text clearly indicates that persons at the first, second and third stages of practice are restricted from practicing almsgiving, the keeping of the precepts, and the others of the five paramitas. Only when they reach the fourth stage of practice, [that of "practicing the six paramitas while embracing the Lotus Sutra,"] are they permitted to observe them. And because such practices are permitted at this later stage, we may know that, for persons in the initial stages , they are restricted.

Question: The sutra passage you have just quoted seems to support your argument. But can you offer any passages from the treatises or commentaries?

Answer: What commentaries would you like me to cite? Are you referring to the treatises by the four ranks of saints of India? Or are you referring to works written by Buddhist teachers of China and Japan? In either case, it amounts to rejecting the root and searching among the branches, seeking the shadow apart from the form, or forgetting the source and prizing only the stream. You would ignore a sutra passage that is perfectly clear and instead seek an answer in the treatises and commentaries. If there should be some later commentary that contradicts the original sutra passage, would you then cast aside the sutra and follow the commentary?

Nevertheless, I will comply with your wishes and cite some passages. In the ninth volume of the Hokke Mongu we read: "There is a danger that a beginner will be led astray by subordinate concerns, and that this will interfere with the primary practice. The beginner should directly give all his attention to embracing the sutra; that is the highest type of offering. Though one may set aside formal practices, if one maintains [meditation on] the principle, then the benefits will be many and far-reaching."

In this passage of commentary, "subordinate concerns" refers to the five paramitas. If the beginner tries to practice the five paramitas at the same time [that he embraces the Lotus Sutra], that may work to obstruct his primary practice, which is faith. Such a person will be like a small ship that is loaded with wealth and treasure and sets out to cross the sea. Both the ship and the treasure will sink. And the words "should directly give all his attention to embracing the sutra" do not refer to the sutra as a whole. They mean that one should embrace the daimoku, or title, of the sutra exclusively and not mix it with other passages. Even recitation of the entire sutra is not permitted. How much less the five paramitas!

To "set aside formal practices but maintain [meditation on] the principle" means that one should set aside the keeping of the precepts and the other specific practices [of the five paramitas] and embrace the principle of the daimoku exclusively. When the commentary says that "the benefits will be many and far-reaching," it implies that if the beginner should attempt to practice various other practices and the daimoku at the same time, then his benefits will be completely lost.

The Hokke Mongu continues: "Question: If what you say is true, then embracing the Lotus Sutra is the foremost among all the precepts. Why, then, [in describing the fourth stage of practice,] does the Lotus Sutra speak about 'one who can keep the precepts'? Answer: This is done in order to make clear by contrast what is needed at the initial stages. One should not criticize persons at the initial stages for failing to observe requirements that pertain only to the later stages."

The scholars of today, ignoring this passage of commentary, would place ignorant persons of the latter age in the same category as the two sages Nan-yueh and T'ien-t'ai--a most grievous error!

Miao-lo further clarifies the matter as follows: "Question: If that is so, then is there no need to construct actual stupas to house the Buddha's relics, and is there no need to formally keep the precepts? And further, is there no need to provide alms for monks who carry out the specific practices [of the six paramitas]?"

The Great Teacher Dengyo declared: "I have forthwith cast aside the two hundred and fifty precepts!" And the Great Teacher Dengyo was not the only one to do so. Joho and Dochu, who were disciples of Ganjin, as well as the priests of the seven major temples of Nara, all in like manner cast them aside. Moreover, the Great Teacher Dengyo left this warning for future ages: "If in the Latter Day of the Law there should be persons who keep the precepts, that would be something rare and strange, like a tiger in the marketplace. Who could possibly believe it?"

Question: Why do you not advocate the meditation on the three thousand realms in a single life-moment (ichinen sanzen), but instead simply encourage the chanting of the daimoku?

Answer: The two characters that comprise the word Nihon or "Japan" contain within them all the people and animals and wealth in the sixty-six provinces of the country, without a single omission. And the two characters that make up the word Gasshi or "India"--do they not likewise contain within them all the seventy countries of India? Miao-lo says: "When, in order to be brief, only the title of the sutra is mentioned, the entire sutra is thereby included." And he likewise says: "When for the sake of brevity we speak of the Ten Worlds or the ten factors, all the three thousand realms are contained therein."

When Bodhisattva Monjushiri and the Venerable Ananda came to compile all the words spoken by the Buddha at the three assemblies during the eight years [in which the Lotus Sutra was preached], they wrote down the title Myoho-renge-kyo, and to show their understanding [that the entire sutra is contained in these five characters], they proceeded with the words "Thus have I heard."

Question: If a person simply chants Nam-myoho-renge-kyo with no understanding of its meaning, are the benefits of understanding thereby included?

Answer: When a baby drinks milk, he has no understanding of its taste, and yet his body is naturally nourished in the process. Who ever took the wonderful medicines of Jivaka knowing of what they were compounded? Water has no intent, and yet it can put out fire. Fire consumes objects, and yet how can we say that it does so consciously? This is the interpretation of both Nagarjuna and T'ien-t'ai, and I am restating it here.

Question: Why do you say that all teachings are contained within the daimoku?

Answer: Chang-an writes as follows: "Hence [T'ien-t'ai's explanation of the title in] the preface conveys the profound meaning of the sutra. The profound meaning indicates the heart of the text, and the heart of the text encompasses the whole of the theoretical and the essential teachings." And Miao-lo writes: "On the basis of the heart of the text of the Lotus Sutra, one can evaluate all the other various teachings of the Buddha."

Though muddy water has no mind, it can catch the moon's reflection and so naturally become clear. When plants and trees receive the rainfall, they can hardly be aware of what they are doing, and yet do they not proceed to put forth blossoms? The five characters of Myoho-renge-kyo do not represent the sutra text, nor are they its meaning. They are nothing other than the intent of the entire sutra. So, even though the beginner in religious practice may not understand their significance, by practicing these five characters, he will naturally conform to the sutra's intent.

Question: When your disciples, without any understanding, simply recite with their mouths the words Nam-myoho-renge-kyo, what level of attainment do they reach?

Answer: Not only do they go beyond the highest level of the four tastes or the three teachings as well as that attained by practitioners of the perfect teaching set forth in the sutras that precede the Lotus Sutra, but they surpass by millions and billions of times the founders of the Shingon and various other schools of Buddhism--men such as Shan-wu-wei, Chih-yen, T'zu-en, Chi-tsang, Tao-hsuan, Bodhidharma and Shan-tao.

Therefore I entreat the people of this country: Do not look down upon my disciples! If one inquires into their past, they are great bodhisattvas who have given alms to Buddhas over a period of eighty myriads of millions of kalpas, and who have carried out religious practices under Buddhas as numerous as the sand of the Hiranyavati and Ganges rivers. And if one speaks of the future, they are endowed with the benefit of the fiftieth person, surpassing that of one who gives alms to all living beings for a period of eighty years. They are like an infant emperor wrapped in swaddling clothes, or a great dragon who has just been born. Do not despise them! Do not look on them with contempt!

Miao-lo writes: "Those who vex or trouble [the practitioners of the Lotus Sutra] will have their heads split into seven pieces, but those who give alms to them will enjoy good fortune surpassing the ten honorable titles." King Udayana behaved insolently toward the Venerable Pindolabharadvaja, and within seven years he had lost his life. The lord of Sagami condemned Nichiren to exile, and within a hundred days armed rebellion broke out in his domain.

The Lotus Sutra says: "If anyone shall see a person who embraces this sutra and try to expose that person's faults or evils, whether what he speaks is true or not, he will in his present life be afflicted with white leprosy...he will suffer various grave illnesses of a malignant nature." It also says: "In age after age he will be eyeless."

Myoshin and Enchi contracted white leprosy in their present lifetime, while Doamidabutsu lost his sight. The epidemics that afflict our nation are punishments of the kind described as "the head being split into seven pieces." And if we surmise the degree of benefit according to that of punishment, then there can be no doubt that my followers will enjoy "good fortune surpassing the ten honorable titles."

The Buddhist teachings were first introduced to Japan in the reign of the thirtieth sovereign, Emperor Kimmei. During the twenty reigns and two hundred or more years from that time until the reign of Emperor Kammu, although the so-called six sects of Buddhism existed in Japan, the relative superiority of the Buddhist teachings had not yet been determined. Then, during the Enryaku era (782-805), a sage appeared in this country, the man known as the Great Teacher Dengyo. He examined the teachings of the six sects, which had already been propagated, and made all the priests of the seven major temples of Nara his disciples. In time he established a temple on Mount Hiei to serve as head temple, and won over the other temples in the country to serve as its branches. In this way the Buddhist teachings of Japan came to be unified in a single school. The secular rule likewise was not divided but clearly defined, so that the nation became purified of evil. If we were to speak of Dengyo's accomplishments, we would have to say that they all spring from the passage [declaring the Lotus Sutra to be foremost among the sutras preached] "in the past, present or future."

In the period that followed, the three Great Teachers Kobo, Jikaku and Chisho, claiming to be following Chinese authority, held the opinion that the Dainichi Sutra and the others of the three major Shingon sutras are superior to the Lotus Sutra. Moreover, they appended the term "sect" to the Shingon teachings, a term that the Great Teacher Dengyo had purposely omitted, and thus recognized Shingon as the eighth sect of Buddhism in Japan. These three men each persuaded the emperor to issue an edict [upholding the Shingon teachings] and propagated them throughout Japan, so that every temple accordingly went against the principle of the Lotus Sutra. In so doing, they utterly violated the passage [that declares the Lotus Sutra to be foremost among the sutras preached] "in the past, present or future," and became the great enemies of Shakyamuni, Taho and other Buddhas of the ten directions.

Thereafter, Buddhism gradually declined and the secular rule likewise became increasingly ineffectual. Tensho Daijin, Bodhisattva Hachiman and the other protective deities who had for so long dwelt in Japan lost their power, and Bonten, Taishaku and the Four Heavenly Kings deserted our country. By now, the nation is on the point of ruin. What person of feeling could fail to be pained at and to lament such a situation?

The false doctrines propagated by the three Great Teachers are in general disseminated from three places: To-ji, Soji-in on Mount Hiei, and Onjo-ji. If measures are not taken to prohibit the activities of these three temples, then without a doubt the nation will be destroyed and its people will fall into the evil paths. Although I generally discerned the nature of the situation and informed the ruler, no one has ventured to make the slightest use of my advice. How pitiable!

Major Writings of Nichiren Daishonin, Vol. 6, page 211.
NOTES:

These notes are not part of what is published in ‘On the Four Stages of Faith and Five Stages of Practice’. They are quotes from other writings attributed to Nichiren, definitions that I was unable to link to at the SGI Library, and commentaries of my own (which I am keeping to a minimum).

[名字即] myoji-soku— “hearing the name and words of the truth”, the second of the six stages of practice. The six stages of practice are the ‘five stages’ in the title of this writing plus the first stage, “The stage of being a Buddha in theory. At this stage one has not yet heard the correct teaching and is ignorant of Buddhism” (totaling six).


what level of attainment do they reach? : “From the stage of verbal identity [myoji-soku] one attains Buddhahood in this very body. Thus, in the perfect and sudden teaching [Lotus Sutra], there is no order of successive stages…,”

“…Now the Lotus Sutra is the perfect teaching transcending all eight categories, the teaching of immediate and sudden attainment. On observing that these three--the mind, the Buddha and all living beings-are encompassed in a single thought-moment of one's mind and do not exist outside it, even the practitioner of inferior capacity can within a single lifetime enter the stage of wondrous enlightenment. Because the one and the many co-penetrate, all stages are completely included within one stage. Therefore, one can enter [the supreme stage of wondrous enlightenment] within one lifetime. This is true even for those whose capacity is inferior. How much more so for those of intermediate capacity! How much more so yet for those whose capacity is superior! Apart from the true aspect, there is no further, separate dharma. Within the true aspect there is no successive order, and therefore, no ranks or stages.” (Gosho: The Teaching Approved by All Buddhas of the Three Time Periods)



Sincerely, chikushonin 智倶諸人
大求道心,妙覚,命時僧倶經.
南無妙法蓮華命時儈倶經

There was a situation at the job. I called home let my wife know I would not be home before Saturday afternoon, if at all this week. I went to dinner then went back to my desk to rework the job schedule. While it may turnout on Monday that I have deceived myself, by 8 pm I found a solution, packed my bags and headed home.

In route I called home to tell my family that I was on the way.

Backtrack: After I hanging up the telephone with the news that I was delayed, my Wife of 16 years, saddened by the prospect that I might not make it home this week, shed a quite tear or two. My sons, alarmed buy their Mother’s tears, demanded, “What happened to Dad?!” “Is he alright?!” “What happened to him?!”

Unaware that she had begun to cry, she wiped away a tear and said, “Don’t worry, your Dad is fine, he just can’t come home tonight.

Now, the boys, while relived, were angry. “Don’t scare me like that!” shouted our middle child. “Gosh, Mom, at least he’s not dead!” exclaimed the youngest.

I am deeply humbled and feel unworthy of such behaviors.

Thank you for sending me Fire in the Lotus. It was an interesting read offering food for thought that will send me back to writing at Fraught with Peril as I ponder the development of my own practice in light of many schisms of so-called Nichirenism. Do I add to the discord and disharmony, or will I live up to my name, chikushonin, which means ‘wisdom unifying all people’?

There is one photocopy page missing from the book you sent me. It is from the section ‘Appendix 1: How to practice Nichiren Buddhism’, pages 274 and 275. Strangely, these missing pages contain the heart of the Juryo Chapter of the Lotus Sutra, the very passages that explain the practice and resulting merit realized through embracing this sutra.

Shujo ki shin-buku. ---------------When they have become truly faithful.
Shichi-jiki I nyunan. --------------Honest, upright, gentle in intent.
Isshin yok-ken butsu.-------------Single-mindedly yearning to see the Buddha.
Fu ji shaku shinmyo.--------------Not begrudging their life to do so.
Ji ga gyu shuso.--------------------Then (in the present moment), I and the assembly of Monks.
Ku shutsu ryojusen. --------------Appear/together at Holy Eagle Peak.

Above are three pairs of verse totaling six lines. Nichiren wrote ‘sad’, which rendered as ‘myo’ [of myohorenge], indicated ‘six’ which in turn indicates ‘perfect endowment’. I find in these three pairs of verse the perfect endowment of ‘true cause’, ‘true effect’, and the ‘true land’ respectively, the Three Bodies of One Buddha.

As a token of appreciation, please accept the enclosed a bookmarker I have scribed with characters which read “Daikudoshin, myokaku, myojisoku-kyo”, and their interpretation in English of “A great seeking mind, mystically awakened, Buddhahood as manifest reality”. Please excuse the childish nature of my kanji.

While phonically identical, there are two kinds of myojisoku. The first is written in three ideographs and literally means the stage of practice where one “hears the name or words of the truth” and thereby understands in theory that Buddhahood is inherent in one’s own life. Of this stage of practice Nichiren writes in On the Four Stages of Faith and Five Stages of Practice :

“Of these various stages, the four stages of faith are intended for those living in the Buddha's lifetime, and the five stages of practice for those living after his passing. Among these, the first of the four stages of faith is that of producing even a single moment's faith and understanding, and the first of the five stages of practice is that of rejoicing on first hearing the Lotus Sutra. These two stages together form a casket containing the treasures of the ‘hundred worlds and thousand factors’ and the ‘three thousand realms in a single life-moment’; they are the gate from which all Buddhas of the ten directions and the three existences emerge.”

And in The Teaching Approved by All Buddhas of the Three Time Periods, Nichiren is reported as stating:

“When one knows that both the dependent and primary recompense of the ten dharma-realms are the Dharmabody Buddha possessing the virtues of the three bodies in a single entity, one reaches the penetration and understanding that all dharmas are precisely the Buddha Dharma: this is called the stage of verbal identity [myoji-soku]. From the stage of verbal identity one attains Buddhahood in this very body. Thus, in the perfect and sudden teaching, there is no order of successive stages.”

From the stage of myoji-soku [名字即] written in three ideographs, one attains the second kind, the myojisoku written in four ideographs, directly--the second kind of myojisoku [命時儈倶] that is Buddhahood as manifest reality. These four ideographs I found “hidden in the depths of the Juryo Chapter”. They are underlined in the six phrases of verse above. ‘Myoji’ indicates ‘faith and understanding’, while ‘soku’ indicates ‘acceptance and joy’.

As for the “a casket containing the treasures of the ‘hundred worlds and thousand factors’ and the ‘three thousand realms in a single life-moment’; they are the gate from which all Buddhas of the ten directions and the three existences emerge”, the three ideographs that are encased by these four ideographs, ‘ga gyu shu’, when read together translate literally as ‘self equals others’. Truly, myojisoku is the Original gate from which all Buddhas of the ten directions and the three existences emerge. It is the true kaidan where one awakens to the Mystic Precepts that arise from the reality of ‘self equals others’.

The sutras that were preached before the Lotus Sutra encourage practitioners to take refuge in the Three Treasures. The Lotus Sutra encourages us to take refuge in the sutra itself. This is because the Lotus Sutra, that is, the sutra that starts at the truth, is the source of the Three Treasures of the Buddha, the Law, and the Sangha, which always appear together. Like the three bodies of Buddha, they are never separated. Regarding the Three Treasures the Lotus Sutra has this to say:

“My pure land is not destroyed,
yet the multitude see it as consumed in fire,
with anxiety, fear and other sufferings
filling it everywhere.
These living beings with their various offenses,
through causes arising from their evil actions,
spend asamkhya kalpas
without hearing the name of the Three Treasures.” (chap. 16)

This passage from the jigage continues:

“But those who practice meritorious ways,
who are gentle, peaceful, honest and upright,
all of them will see me
here in person, preaching the Law.”

The myojisoku of four ideographs in the six-line verse quoted above is “the name of the Three Treasures.”

命, myo, which means ‘life’ is the treasure of the Buddha and indicates the virtues of Bodhisattva Superior conduct.
時, ji, means ‘time’, which encompasses past, present, and future—in short, the eternity of the treasure of the Law and indicates the virtues of Bodhisattva Boundless Conduct.
儈, so, which means ‘priest’ or ‘sangha’ indicates the treasure of the community of believers, and the virtues of Bodhisattva Pure Conduct, and, lastly
倶, ku, ‘combined/appear/together’, expresses the unity of these three treasures, these three bodies and resulting virtues that are never separate from the lives of common mortals [myohorenge] at any instant, indicating the virtue of Bodhisattva Firmly Established Conduct.

Nichiren called himself a common mortal of myojisoku, of three ideographs. I, myself, am also a common mortal of myojisoku.

Having heard the name and words of the truth, I am filled with joy. Yet, the question remains, ‘Will I live up to my name?’

Thank you for your kindness to me.

Sincerely, chikushonin 智倶諸人.

南無妙法蓮華命時儈倶經 Namu-myohorenge-myojisoku-kyo

We tried the web support, emails back and forth, suggestions to download this, run “clean up” on the hard drive, install that, try reloading the operating system, and so on. Result: “Harddisk Problem”. Recommended solution: send it in for a new hard drive.

The warranty expired after three months—expensive gadget with an expensive repair bill.

This is where I entered into a deep Zen meditation. It took the form of a several hours long Internet research project.

I learned that these players use standard Laptop hard drives, I studied the different specifications for them, their different types of connectors, where to buy them, how to install them, what makes them work, how they function, their mechanical movements, their shock tolerances (much lower when running than not), which brands last longer than others. In short, I felt I was on the path of becoming a Zen Master.

Nearing the end of my meditations and study, I came across a discussion forum for Zen enthusiasts. There was a thread with someone experiencing the same malfunction as I. I read many posts, many suggestions, and became increasingly secure in my insight into the true nature of my hard drive and my need to replace it.

After studying several hours, in deep meditation of the Zen Xtra an its true nature, I came across the following post:

“It sounds like the head is stuck. You might be able to dislodge it by giving the Zen a firm whack on the side right after you turn it on. Some people have reported success after doing that.”

So, I did. I booted it and slapped it hard on the side. In so doing, the mp3 player was awakened, and my Zen meditation was complete.

I am deeply humbled by the wisdom of the True Zen Master quoted above.

After scolding my son for being careless and dropping his mp3 player too many times, I fear I must keep the Zen Master’s teachings secret, or I may have reason for regrets.

Such are the ways of Zen.

For those that have not seen the new movie yet, let me just say that Darth Vader was overcome by his selfishness and the devil of compassion, and because of this, he chose to join the dark side of The Force, the Sith Lords, and betrayed the Jedi Council.

The Sith are portrayed as totally selfish, and the Jedi ideal is that of selflessness, or no-self. Hence, we have the classic battle between good and evil. Because George Lucus had total control of the script, naturally, goodness has prevailed. Life isn’t always so black and white.

In Buddhism, self and no-self (or, non-self) are both aspects of one Dharma, just as the dark side of the Sith, and the light side of the Jedi, are both part of The Force.

Just as the Sith and Jedi eternally battle, so is it perceived that what is termed good is always at odds with what is termed evil. Among some Buddhists, there is the view that there is no self in Buddhism, that the goal of practice is to attain a state of no-self.

What is termed good and what is termed evil is often a matter of perspective. It can also be said that self and no-self are also a matter of perspective, and relative to the circumstances of the present moment, as are specific actions that are deemed good or evil.

My own thought is that the conflict between self and no-self is completely resolved by awakening to a state of life where self equals others, and that such a state of life is what it means to attain Buddhahood as a common mortal, to manifest Buddhahood in ones present form and in ones present circumstances.

I maintain that there are both a self and a no-self in the practice of the Lotus Sutra, and to deem one view as separate from the other is ignorance of the true nature of life.

I ran across an interesting (and supportive) term in ‘The Soka Gakkai Dictionary of Buddhism’:

four inverted views
[四�倒] (Jpn.: shi-tendo)

Also, four wrong-headed views or four topsy-turvy views. They are called "inverted" because one takes an opposite view of the truth. Mistaking impermanence for permanence, suffering for happiness, non-self for self, and impurity for purity. This indicates the inverted views of ordinary people who do not recognize the world of delusion for what it is.

The term “inverted views” also means to mistake permanence for impermanence, happiness for suffering, self for non-self, and purity for impurity. This indicates the inverted views of voice-hearers and cause-awakened ones, who recognize the world of delusion for what it is but do not recognize the world of enlightenment for what it is. Taken together, the above are referred to as the eight inverted views.

What are your thoughts?

Sincerely, chikushonin 智倶諸人
大求道心,妙覚,命時僧倶經.
南無妙法蓮華命時儈倶經

Some branches of Christianity seem to be beginning to realize that their core doctrines must evolve or they will perish. The more thoughtful among them realize that thinking people in the modern age no longer buy into the myths of virgin birth, the ark, or someone else being able to purify their lives by dying for their sins, and, we have a more educated view of what exists up and down “there”. But I have to concede, they were right about the fire below.

All of so-called Nichiren Buddhism might benefit from the Reverend’s guidance, “Evolve or perish…. “

I have been of the opinion for the last dozen or more years that so-called Nichiren Buddhism needs to evolve or it will perish.

Some might ask, “Did it work?” Some would claim that it did, and it is impossible to prove that it did not; Steve Martin lived to make more movies. Abracadabra! Alakazam! One thing is certain; the writer of this movie’s script has listened to a garden variety SGI discussion meeting’s definition and explanation of chanting Namumyohorengekyo.

We use words as an expedient to make distinctions in an effort to convey concepts, and special words to make distinctions within distinctions. If I said “furry animal”, how would you know that I was referring to a dog? If I said “dog”, you would know it was a furry animal but would you know it was a German Shepard? If I said “German Shepard” you might know it was a furry animal and a dog, but how could you know that it was black and tan, it’s gender, or that it was just a puppy six weeks old? No, you could not.

What if I just said “Abracadabra”? What if I said “Namumyohorengekyo”? Would you know exactly what I mean? I doubt it.

Consider the word fantastic. It was once a word used to describe events or circumstances that where so extreme as to challenge belief. Over the years it has been put to common usage to describe just about everything. There is even a cleaning product that carries the name. A clever marketing ploy, but a name that it can never live up to. A product that removes sticky fingerprints from my refrigerator is not so extreme as to challenge belief. I have never had a cup of coffee that was so extreme as to challenge belief, but at times I have said so. There is no longer anything fantastic about the use of the word fantastic. In a real sense, while its definition remains, because of improper and over use of the word itself, it no longer brings to mind the concept that it was intended to convey.

Do all Buddhas throughout time and space pronounce the Sino-Japanese words Namumyohorengekyo? It is doubtful, but I have no doubt that all Buddhas throughout time and space depend on the meaning. And, I am fairly certain, they are not thinking, “Devotion to the Mystic Law of cause and effect through the sound of my voice”. But then again, years ago we all heard from reliable sources from within the SGI, at least those of us with strong faith, that scientists had pointed the most powerful microphone ever made out into space (or was it toward the Aurora Borealis?) and what they heard was a seven-beat pulsation that sounded like Na-mu-myo-ho-ren-ge-kyo. Abracadabra! The Buddhas throughout time and space do speak Japanese.

The phrase “Depend on the meaning and not the words” teaches us in part that the form and phonic sound of language isn’t as important as the ability of the words used to convey the intended meaning. As with the case of the word fantastic, when a word or concept is attributed to many usages and definitions that were never intended, its meaning has become bastardized, reduced to a cliché. While it’s intended meaning does not change, no one pays it much attention, and there are many that hold distorted views of its meaning.

Which brings me back to Abracadabra! a.k.a., Namumyohorengekyo and “Evolve or perish…. “ . While the meaning of Namumyohorengekyo remains, it has become a cliché, and those that hold distorted views of its meaning write movies, expound false doctrines, and further denigrate the meaning. The magic of words is found in convention and agreement of the meaning that they convey. When a word no longer conveys it’s meaning it’s magic is lost.

Nichiren wrote, “ The supreme principle [that is the Mystic Law] was originally without a name. When the sage was observing the principle and assigning names to all things, he perceived that there is this wonderful single Law [myoho] which simultaneously possesses both cause and effect [renge], and he named it Myoho-renge. This single Law that is Myoho-renge encompasses within it all the phenomena comprising the Ten Worlds and the three thousand realms, and is lacking in none of them. Anyone who practices this Law will obtain both the cause and the effect of Buddhahood simultaneously.”

The given name of a concept or thing is arbitrary. Someone perceives a concept, or makes a discovery, then arbitrarily gives it a name. The meaning of the word created exists by convention and agreement. If there is no agreement on the meaning of a word, or it becomes distorted or confused, the convention is broken. When this happens the words themselves must “Evolve or” the ability for them to convey their intended distinctions will “ perish…. “

This passage continues, “The sage practiced with this Law as his teacher and attained enlightenment, and therefore he simultaneously obtained both the mystic cause and the mystic effect of Buddhahood, becoming the Thus Come One of perfect enlightenment and fully realized virtues.

Thus the Great Teacher Dengyo writes: "A single mind, the entity of Myoho-renge, simultaneously brings to maturity both the blossom of cause and the calyx of effect. The three cycles of preaching that the Buddha employed each contain both the lotus that is the entity and the lotus that is a metaphor. The Lotus Sutra as a whole consists of both entity and metaphor. In particular we may note the seven parables, the three equalities and the ten peerlessnesses, which each contain the lotus of the entity. And the teaching that fully sets forth this principle is called Myoho-renge-kyo,"

Even here there exists an evolution from Myoho-renge to Myoho-renge- kyo . This evolution, is similar to the evolution of distinctions from fury animal to dog, from dog to German Shepard, to the distinction of a specific black and tan puppy that is six weeks old. The evolution is from the general to the specific—from myoho and renge to myoho-renge, then from myoho-renge to myohorenge-kyo, and Nichiren’s accomplishment of adding namu and the evolution to Namumyohorengekyo.

In another writing Nichiren offers a definition of Myohorengekyo that is in keeping with the passages above:

The Jigage section of the chapter states, ‘...single-mindedly desiring to see the Buddha, not hesitating even if it costs them their lives...’ I, Nichiren, have called forth Buddhahood from within my life by living this sentence. This means that I myself embodied the Three Great Secret Laws, or the reality of the three thousand realms in a single moment of life, implied in the Juryo chapter. But let us keep this to ourselves!

Dengyo, the Great Teacher of Mount Hiei, journeyed to China to receive instruction in the profound meaning of this sentence from the sutra. ‘Single’ of ‘single-mindedly’ means the one pure way, and ‘mind’ indicates all phenomena and existences. The Great Teacher T’ien-t’ai explained the Chinese character for ‘mind’ by saying that it consists of four brush strokes representing the moon and three stars and implies that the mind that resides in the effect [of Buddhahood] is pure and clean. My interpretation of the passage is that ‘single’ stands for myo, ‘mind’ for ho, ‘desiring’ for ren , ‘see’ for ge, and ‘Buddha’ for kyo (sutra).

My own interpretation is that myohorenge is the fundamental and eternally constant Law that reigns over all that repeats the eternal cycle of birth and death and kyo of Myohorengekyo is the mind of Buddha that is one with myohorenge.

Nichiren is reported as stating, ”In addition, all the sutras expounded by the seven Buddhas of the past, the thousand Buddhas, or the Buddhas of countless aeons ago, as well as those expounded by the Buddhas presently living in the ten directions, are all followers of the single character kyo of the Lotus Sutra.“

To restate, myohorenge is the Sovereign Law reigning over all of life’s objective realities, and kyo represents The Buddha Law, the subjective reality attained by all Buddhas that is one with the objective truth of myohorenge .

“Evolve or perish…. “

When I say, Namumyohorengekyo what I mean is Namumyohorengemyojisokukyo, so I chant Namumyohorengemyojisokukyo with single-minded resolve to manifest in my actions the wisdom appropriate to the circumstances of the present moment. The Sovereign Law, myohorenge, and the Buddha Law, myojisoku, are expressed as the autonomous self-practice established by the Buddha among men, and while on first hearing this great law, you may not understand it’s meaning, it is no longer associated with the cliché “Namumyohorengekyo” and “Abracadabra!”

“Evolve or perish…. “

chikushonin 智倶諸人

大求道心,妙覚,命時僧倶經.
A great seeking mind, mystically awakened, Buddhahood as manifest reality.

南無妙法蓮華命時儈倶經
Namumyohorengemyojisokukyo

A week passes. “Where did you work before?” I told him. He says, “Well, I don’t know where, but it sure seems like I know you.”

Another week passes. Today I asked, “Dave, have you figured out the connection yet?” “No” he says, “Do you always run the jobs?” “Yes” I said.

Then I asked, “Do you have any religious affiliations?” He looks embarrassed. I ask again, “Do you have any religious affiliations?” “Well, yes. Yes I do.” There is an awkward silence. I ask, "Well?… What is it?”

“I’m Buddhist,” he answers with a tentative look on his face, waiting for my reaction. “That’s it then” I said.

The concerned gaze turns to a warm smile as he asks, “What district or chapter are you in?” “I haven’t been for about twelve years”. Big smile, “It has really, really, changed!”

“Yeah, I have been keeping track. It’s like an old Ford pick-up with a new paint job. Cleaned up, but still in need of an oil change and new shock absorbers.”

Oh, well. He’ll be back in a week or so. We’ll talk again.

"Right now I'm looking for Gosho other than the one I just posted
that might justify fujufuse towards other Nichiren groups. I can't
find any. But I can find Gosho that indicate that when we criticize
each other for slandering the law we'd better be on firm ground or we
are committing slander -- true or false [?]"

True. But I don't see that as an inherent problem. To me fujufuse is
a common sense teaching to avoid complicity in slander. Seen in this
light, where in the Gosho is it not supported? Does it matter if is
supported by the Gosho? I think not. The inherent problem is that
fujufuse is applied in Sectarian way, rather than universally, and
this problem is addressed quite well in the article by Raffaella Di
Marzio:

http://web.tiscali.it/noredirecttiscali/grisroma/inglese/Cesnur_part3.htm

"I was sorry to see how, at times, tolerance towards others is often
missing in those very people who claim it loudly every day as an
unalienable right for their own group."

I see a prime example of this Sectarian attitude in a statement made
recently by a top level Lay Leader of Nichiren Shu in response to the
article referenced above:

"Italy has been a thorn in the SGI's side for a while now. While
they have a secure toehold there, they have lost a large number of
members to the Nichiren Shu over the past few years and have
engaged in the usual chicanery, pitting husband against wife, friend
against friend etc. Some truly unkind and untrue comments have been
made about Rev. Tarabini and the Nichiren Shu as well. Despite all
this and indeed perhaps because of it, they have continued to
hemorrhage members and the Nichiren Shu continues to grow."

"This author has often been forced to see how any dialogue with
many of these groups is impossible, since those who belong to them
are utterly unwilling to do any form of "self-criticism."
"Dialogue in these movements means giving in to the "adversaries",
admitting the "defects" of the group means undermining their
cohesion, disputing the perfection of the leadership means destroying
the certitude of those who belong to them."

While Raffaella's commentary specifically addresses both the SGI and
non-Buddhist religious movements alike, I feel that it succinctly
addresses the character flaw in the natures of most Human Beings that causes Sectarianism to flourish.

I think those of us that have been involved with trying to discuss
the validity of the doctrines of our respective schools, within our
own schools, be it SGI, Nichiren Shu, or others, we know that we hit
a stone wall when it comes to challenging the doctrine of our
schools.

Sectarians, if they are not completely confident that they
will prevail, or find themselves cornered with a difficult question,
they will refuse any further discussion - if in fact one was ever
permitted. No wonder dialogue between different schools is so
difficult - if we refuse to self-reflect among our selves, how can we
imagine the possible merits of being corrected by perceived 'others'?
Truly, the overturned cart on the road serves as a warning to the one
that follows.

Between Nichiren Shu, who's committee of Priests determine
interpretation of doctrine and say that you are welcome to join
them, and 'Gassho' if you choose not to, but, if you do not accept
their doctrines you cannot be an associated Temple or Sangha; the
Nichiren Shoshu who invests sole doctrinal discretion in the body of
the current High Priest and demands its believers follow Him; or the
SGI who shuns or drives it's members away if they don't play 'Follow
the Leader', I will ask, what is the difference?

I would say that essentially there is no difference - some just put
on a friendlier face than others.

A clear example of this (lack of a common standard) is apparent and
reflected in the current American debate regarding the diminishment
of Civil Liberties and Rights to Privacy since the event known as
9/11. Those on the side that say that safety is more important than
personal freedoms and privacy will rationalize and state, "We still
have more freedom and personal rights than any other country in the
World." Setting aside the question of whether (or not) this is true,
the entire line of reasoning is beside the point. In the United
States our standard for comparison is our Constitution - not the
workings of other nation states.

In the same way, just as we, as Americans, should up-hold the
Constitution as our standard in secular affairs, as Buddhists, our
standard should be the Wisdom Embracing all Species, not 'The
Teachings of Our School'.

The Nirvana Sutra holds up the often quoted so-called 'Four
Standards': (1) to follow the teaching, not persons; (2) to follow
the meaning of the teaching, not the words; (3) to follow true
wisdom, not ordinary people's understanding [knowledge]; and (4) to
follow sutras which are complete and final and not to rely on
provisional sutras.

Disagreement by nature means that we are not of the same mind. On
the nature of minds, Nichiren had this to say:

"All the various beings in the nine worlds and the six paths differ
from one another in their minds."

Is this not precisely the reason that Sectarian disputes exit? We
cannot agree on a standard because our minds differ. If we were of
the same mind Sectarian disputes could not exist - but we can't agree
because our minds all differ.

In other words, the problem is not that we do not agree on a standard
for settling Sectarian disputes, the problem is that Sectarian
disputes arise from that nature of our minds; Because our minds
differ, we cannot agree. This is why another seven-hundred years of
Sectarian debate will not bring an end to Sectarian squabbles.

At the same time, isn't Nichiren teaching us here that true unity
exists only in awakening the mind of the Buddha? Now, this raises the
question, "Do we need to agree to common standard to awaken the
mind of the Buddha?"

Nichiren upheld the standard that embraces all beings as the Lotus
Sutra, which he states is the standard set by the sutras themselves.

I uphold that the Lotus Sutra sets the standard of embracing a
single 'four-line verse'. The Lotus Sutra states this as follows:

"Constellation King Flower, if there are those have made up their
minds and wish to gain anuttara-samyak-sambodhi, they would do
well to burn a finger or one toe of their foot as an offering to the
Buddha towers. It is better than offering one's realm and cities,
wife and children, or the mountains, forests, Rivers, and lakes in
the 'lands of thousand-million-fold world, or all their precious
treasures. even if a person were to fill the whole thousand-millionfold
world with the seven treasures as an offering to the Buddha and
the great bodhisattvas, pratyekabuddhas and arhats, the benefits
gained by such a person cannot match those gained by accepting and
upholding this Lotus Sutra, even just one four-line verse of it! The
latter brings the most numerous blessings of all."

In my reading of the Lotus Sutra, it is clear which four-line verse
this is:

"When they have become truly faithful
"Honest, upright, gentle in intent
"Singlemindedly yearning to see the Buddha
"Not begrudging their lives to do so"

And what are the "most numerous blessings of all" that are brought?
They are expressed in the next two lines of verse:

"Then [in this present moment] I and the assembly of Monks
"Appear/together on Eagle Peak"

Fortunately for all, we don't have to agree on this standard to
achieve this standard. It inherently possesses the power to influence
all living beings, to awaken the Wisdom Embracing All Species, the
wisdom unifying all people.

Inherent in this six-line verse are the Three Great Secret Laws.

Sincerely, chikushonin.智倶諸人
Daikudoshin, myogaku, myojisokukyo.
Namumyohorengemyojisokukyo. 南無妙法蓮華命時儈倶經

(This article first appeared on BuddhaJones.com)

My friend’s enthusiasm was irrepressible, undeterred by my dismissal of the concept as she related it to me. My thought was, and remains, that attachments are not the cause of suffering; rather it is the nature of the attachments that can cause suffering.

Nonetheless, she insisted that I take part in the exercise. She told me to invite her to get into the car, but to try and make her believe that I was not attached to whether she did or not. I agreed.

I gathered myself, pulled up my best Jack Web, Dragnet, Sergeant Friday deadpan voice and demeanor, stared directly, steadily, and dispassionately into her eyes and said, “Get into the car or don’t get into the car, it doesn’t make any difference to me either way.”

In two seconds I witnessed the expression on her face go from joyful enthusiasm to disbelief and sadness, and she said in a very small voice, “That was very good. You really made me believe you didn’t care either way.”

I asked, “Do you know why I was able to convince you that I wasn’t attached to whether you got into the car or not?” “No, why?” she hurtfully replied. “It was because I was attached to making you believe that I wasn’t attached to whether you got into the car or not. I could not have succeeded had I not been attached to the outcome”, I answered with a warm smile, and said, “Now, will you please get in? I am attached to the outcome” as I opened the car door and made a sweeping gesture for her to get in.

Her sadness was quickly replaced by a laugh and a smile as she got into the car. Because of the romantic nature of our relationship, it seems that she, too, was attached to the outcome.

There are many kinds of attachments. For me, learning to not base my happiness on my relationships with other people was a key that unlocked a wealth of relationships. It isn’t that I broke my attachment to relationships. Rather, I broke my selfish attachments to my relationships with others. Successful relationships are not all about me, nor are they all about you.

There are deluded attachments and desires, and enlightened ones. Attachments and desires are not always the causes of suffering, but selfish ones are. I am reminded of the enlightened attachment and desire of the Buddha of the Juryo Chapter:

“At all times I think to myself:
How can I cause living beings
to gain entry into the unsurpassed way
and quickly acquire the body of a Buddha? “

My own constant thought is “How do we create unity?”--Which amounts to the same, and I am attached to the outcome.

There are times to be attached to life, and times to desire death. I find that true unity exists in just rolling on the river of life and manifesting the wisdom appropriate to the circumstances of the present moment.

My wife and three sons seem to derive a sense of peace and security in the knowledge that I will be around for a long time, but my wife expresses reservations about the dancing girls. I am at peace from moment to moment knowing, that having just completed forty percent of this present existence at age 51, I have 75 years remaining, and there is time for everything, no need to hurry, yet no time to waste.

Each of my sons in turn, at ages 4 or 5, have been taught that everything that is born must die, and that death is a new beginning. Trust me on this—shortly after I fulfill my obligation to my oldest son, I will embrace my death in this existence with hopes and dreams for the life to come—especially the exchange of my decrepit flesh and brittle bones for a fresh new body. I will pass from this existence secure in the knowledge that there is still time for everything, yet no time to waste.

Living with a belief in eternity of the cycle of birth and death is truly liberating. There is always hope for the future while embracing the knowledge of the finite nature of this existence. Because I will never be this person again, I don’t want to waste a single moment this life.

I resolve to live in the eternity of the present moment come what may. There is no other to blame for my hardships, and therefore there is no other that I hate. There are no hardships that cannot be overcome, and therefore, though I am not free of karma, I am absolutely free of the chains of karma. No person is more fortunate than I.

What is called Buddhism began as a quest to provide a way to overcome the sufferings of Birth, Illness, Old Age, and Death. These four are generally thought of in a physical sense. But they are metaphors for spiritual sufferings of being fettered by the chains of karma (the suffering of birth), encountering a person that one hates (the suffering of illness), not having hope for the future (the suffering of old age), and the fear and sorrow of parting with loved ones (the suffering of death).

I am reminded of the story of Sessen Doji who long ago roamed the land writing on every tree, rock and wall he encountered the two-half verses taught to him by a demon:

“All is changeable, nothing is constant. This is the law of birth and death.”
"Extinguishing the cycle of birth and death, one enters the joy of nirvana.”

As a common mortal of myojisoku I am forever mindful of the four-phrase verse that brings the greatest merit of all:

(1)When living beings have become truly faithful,
(2)honest and upright, gentle in intent,
(3)single-mindedly desiring to see the Buddha
(4)not hesitating even if it costs them their lives,
then [at this moment] I and the assembly of monks
appear together on Holy Eagle Peak.

妙 MYO

To you is offered this precious gift: a tiny seed, safely hidden,
secret tendrils rooted to the soul.
When the time is right, it will bloom for you: a newborn star,
brilliant, everlasting in its glory.
Born of a pure heart, freely given, the fruit of this flower
is named Truth Eternal: a tiny seed, safely hidden,
secret tendrils rooted to the soul…

Sincerely, chikushonin 智倶諸人

大求道心,妙覚,命時僧倶經.
南無妙法蓮華命時儈倶經