The study exam came and went. Absolutely this was the best study activity I’ve ever participated in.
First, we had a huge turn out for my chapter. We had 15 members make it for the study review including some brand new members and even one guest to whom I had given the material only a week prior.
Since we didn’t compare scores I really don’t know how everyone actually did. As planned however an hour and a half discussion followed the test, which was the real activity.
I really took the comments on my last blog “exam time!” to heart while reviewing my study experience for this blog. The material was so much more real this year, so much more meaningful. I recall a long period during the 90’s where our individual understanding of Nichiren’s Buddhism became very fragmented. At any given meeting calling upon a members for an explanation of Buddhism could produce very unexpected results such as analogies of “mirrors to the soul” or a side track on the sole importance of lighting candles and incense on a daily basis.
Yeah, it got weird.
Our collective explanation of our Buddhism is coming back into focus now I believe, in a very real and tangible way. Though the review was very in-depth and detailed, what follows is what I’ve always believed every member should know and be prepared to explain at any meeting.
What is our Buddhism? It is the Buddhism of Nichiren Daishonin.
What is our Buddhism based on? It’s based on the Lotus Sutra, and the life of Nichiren’
What is the Gohonzon? The Gohonzon is the central object of worship originally inscribed by Nichiren and contains a pictorial representation of the Lotus Sutra. There are many other analogies and metaphors that describe the Gohonzon.
How do we practice Nichiren’s Buddhism in the Soka Gakkai? Through faith, practice and study.
I know there are so many more fundamental points to our Buddhism, and you’re all welcome to add them in the comments, but this is the very minimum of what every member should know in my opinion.
If you took the study exam this year, you do!
Don
Hello Donald,
You write: “How do we practice Nichiren’s Buddhism in the Soka Gakkai? Through faith, practice and study.
“I know there are so many more fundamental points to our Buddhism, and you’re all welcome to add them in the comments, but this is the very minimum of what every member should know in my opinion.”
In the Study Guide, there is the essay by Daisaku Ikeda where he states:
“Mr. Makiguchi marked for special attention the page containing the passage “Exert
yourself in the two ways of practice and study” (WND, 386). Practice encompasses
both practice for ourselves and practice for others, namely chanting Nam-myoho-rengekyo and spreading the teachings of Nichiren Buddhism.”
Your opinion, Ikeda’s statement, and Nichiren’s statement “Exert yourself in the two ways of practice and study. Without practice and study, there can be no Buddhism”, written on May 17, 1273, was refuted by Nichiren himself in ‘On the Four Stages of Faith and Five Stages of Practice’, thought to have been written on the tenth day of the fourth month, 1277, where he states:
“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.”
The Three Type of Learning are ‘Wisdom’, ‘Meditation’, and ‘Precepts’. They are the expedient means taught in accord with the minds, desires, and capacities of the persons of the three vehicles, Voice-hearers, Cause Awakened Ones, and Bodhisattvas, respectively.
All three of the above are set aside as formal practices in ‘On the Four Stages of Faith and Five Stages of Practice’ based on the text of the Lotus Sutra itself, not to mention the opening of the three vehicles, and their replacement by the One Buddha Vehicle of the Lotus Sutra.
“Practice for ourselves and practice for others, namely chanting Nam-myoho-rengekyo and spreading the teachings of Nichiren Buddhism”, is an invention and misinterpretation of what Nichiren taught, and what the Lotus Sutra teaches. It is a redefining of what we used to call ‘jigyo-keta’, a teaching common to all so-called Nichiren Schools.
‘Jigyo’ literally means ‘self-practice’, or ‘one owns actions; ‘keta’ does not mean ‘teach others’ as you have been taught. It means to ‘influence others’. The ideograph for ‘ke’ is the same ‘ke’ in the ten factors of chapter two of the Lotus Sutra where it states:
“The true entity of all phenomena can only be understood and shared between Buddhas. This reality consists of the appearance, nature, entity, power, influence…”
A correct understanding of ‘jigyo-keta’ in relationship to the oneness of life and environment can be expressed as ‘one’s own actions influence others’.
If we look for any reference to ‘jigyo-keta’ in Nichiren’s writings, the reference stated during my many years in the SGI was ‘On the Three Great Secret Laws’, a document of which it’s authenticity is debated (which personally I accept based on its content). A direct translation, not a sectarian translation, to the statement attributed to Nichiren 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”.
There is no dual precept of “Practice encompasses both practice for ourselves and practice for others, namely chanting Nam-myoho-renge-kyo and spreading the teachings of Nichiren Buddhism”, which is in conflict with both Nichiren’s later writings and the Lotus Sutra itself. In fact, it is a return to the practices of the pre-Lotus teachings and a direct obstacle to manifesting Buddhahood in ones present form and circumstances.
Nichiren’s statement, here, I find is a testament to the power and influence of embracing the Lotus Sutra with a seeking mind, unattached to the things that you ‘know’ and the simultaneous, concurrent, power of one’s own actions and their influence on the three realms of existence—an individual, one’s mind and body, the social realm, our interactions with others, and the physical environment we all share.
Perhaps Nichiren stated this most succinctly when he wrote:
“The real meaning of Shakyamuni Buddha’s appearance in this world lay in his behavior as a human being.”
Please note: There is no prohibition in Nichiren’s teaching or the Lotus Sutra to spread the Lotus Sutra. There are prohibitions, restrictions, in both Nichiren’s writings and the Lotus Sutra against embracing so-called practice for others as a formal practice, as a precept for correct practice. I would encourage consideration of Nichiren’s thoughts in ‘On the Four Stages of Faith and Five Stages of Practice’.
Further, in one Gosho Nichiren wrote: "Again, in the Nirvana Sutra the Buddha says, 'When my teachings are transmitted to other countries, many errors are bound to be introduced.' Even if among sutra passages we were to find the Lotus Sutra characterized as useless or Shakyamuni Buddha described as a Buddha who was lost in the realm of darkness, we should inquire very carefully to see whether the text that makes such statements belongs to the provisional or the true teaching, to the Mahayana or the Hinayana, whether it was preached in the earlier or the later part of the Buddha's life, and who the translator was.”
It seems that this holds true today in the various translations of Nichiren’s writings. I strongly suggest the version in ‘The Major Writings’ over the new translation. The new translations were undertaken with the intent of editing out the contradictions between what Nichiren is reported to have written and current SGI doctrine.
In another writing attributed to Nichiren, “The Teaching Approved by All Buddhas of the Three Time Periods’, Nichiren discusses in depth ‘jigyo’ and ‘keta’. In the text ‘jigyo’ is rendered as [the Buddha’s]‘self-practice’, and ‘keta’ as [the teachings for] instructing others. (You can email me for a copy if you like.)
Nichiren and the Lotus Sutra are both about breaking attachments to partial truths and misleading teachings. It is unfortunate when one is misled and remains attached to falsehoods and turn their backs on what is true. According to Nichiren and the sutra it is the cause of great suffering and natural disasters.
Chapter 16 of the Lotus Sutra states:
“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.”
Of the Four Sufferings, this represents the suffering of birth—being fettered by the chains of karma. The Lotus Sutra aims to break the chains of suffering; Nichiren states that in order to break these chains one must break one’s attachment to false teachings; in the past Ikeda has stated, “Most people live their entire lives without ever questioning if what they believe is true or not. Herein lies the cause of all suffering.”
On the surface the SGI seems to be changing. Fundamentally, nothing has changed—the SGI remains attached to expedient means:
While “the two ways of practice” are useful expedients in terms of social engineering and of growth for the various Nichiren organizations, Bodhisattva-ism is not the teaching of the Lotus Sutra, nor does it constitute “Practice in exact accord with Nichiren and the Lotus Sutra” as almost all so-called Nichiren Schools will claim.
Sincerely, chikushonin
Chiku;
What is it you're trying to illustrate, besides "Everyone else is wrong"? Frankly the road you tried to take me down with this reply basically dead-ended on a cliff.
Seriously, I have no doubt you think you're right, but you've connected quotes and LS references in a bizarre and crypto-fundamentalist manner. It's hard to believe your goal was to do any more than confound your reader.
Quoting the Lotus Sutra does not make one correct, or even lucid.
Posted by: Rev. Greg at November 5, 2006 12:19 PMConfounding? How could it not be? No one was more confounded than me when I came to learn that what I accepted as an axiom of faith was an interpretation of convenience, distortion of what Nichiren taught and in direct contradiction with both Nichiren and the Lotus Sutra.
If you look back in the NSA/SGI study program, over its entire 30 plus year history you will find that there has never been an in depth study of ‘On the Four Stages of Faith and Five Stages of Practice’. There have been excerpts. Specifically, but not exclusively, the passage:
“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.”
http://www.sgi-usa.org/buddhism/library/Nichiren/Gosho/4StagesFaith5StagesPractice.htm
This Gosho is the source in Nichiren’s writings of the principle of ‘isshin daie’, often rendered as ‘substituting faith for wisdom’, but can be rendered, ‘faith in the Lotus Sutra becomes the cause for wisdom’.
While this passage has often been referenced over the years, the whole of the Gosho has never been studied in depth. No doubt, an in depth study would only ‘confuse and confound the members’.
This was the same reasoning given when the Leadership insisted that it was alright for me to study, privately, a translation of the Sandaihiho-sho I had obtained, but not to circulate it—it would only cause confusion for the members, and this was after they had verified the accuracy of the translation for me (the latter, I still appreciate).
This Gosho (Four Stages…) requires a lot of looking up of terms. It is not the easiest read.
“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.”
No, it is not an easy read. You have look up what the Five Paramitas are, what the Six Paramitas are, what the Four Stages of Faith and Five Stages of Practice are, and what the different forms of “almsgiving” are (one of the five paramitas) before you can begin to understand what is being restricted, how it is restricted, and why.
Confounding? Absolutely. Even Nichiren knew this would be confounding as he wrote it, which is evidenced by the passage that follows the one quoted above:
“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.”
As for my statement regarding misrepresentations and interpretations of convenience, ‘True Entity of Life’ is a prime example.
What is problematic here is taking a personal letter, written to a specific person, with specific personal circumstances and then applying it as instruction and guidance to everyone—without regard to these others personal circumstances.
This Letter was written to a Priest converting to Nichiren’s teachings. The guidance is appropriate for a Priest, a person whose vocation and occupation is preaching. Seen in this light, even with the refutations expressed in ‘The Four Stages of Faith and Five Stages of Practice’ the guidance would seem to be appropriate for a Priest, converting to Nichiren’s teaching.
NEWS FLASH!!!: While this letter offers valuable insight to Nichiren’s thoughts and understanding, of which he states “By all means keep these matters to yourself. Nichiren has herein committed to writing the teachings of his own enlightenment”, THIS LETTER WAS NOT A PERSONAL MESSAGE TO YOU OR ME!!!
Sorry if this comes as a shock.
On the other hand, ‘The Four Stages of Faith and Five Stages of Practice’ is written with the focus on the Lotus Sutra and “how one should practice the Lotus Sutra in the Latter Day of the Law.”
So, what is the relevance of what constitutes correct practice? Nichiren expressed a strong opinion in this writing:
“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.”
His approach sounds reasonable to me. The only aspect of life that you can control is your own behavior. Cliffs can be scary places. Sometimes they require the spirit of Sessen Doji—you need to take the leap.
Sincerely, chikushonin
Posted by: chikushonin at November 5, 2006 05:26 PMChiku buddy - I like you, you know that right?
But seriously, you are just not speaking to me pal. I read and re-read your posts on Don's blog but I am just not discovering the point you are trying to make. Sorry. Unless "SGI is wrong" is the only real point.
I appears to me that you've been extracting "secret teachings" from the Gosho.
I've read alot of stuff, and much of it comes from the academic Buddhistic world, Stone et all, and as a scholar Chiku, you suck!
Maybe it's me? I dunno... Maybe it's just your writing style, or maybe it's the context. You should think about writing on your own blog so as to be able to showcase your work in a constructive, and not a reductionist manner.
Sorry. Refuting doesn't really suit you in my opinion.
Rev. Greg
Posted by: Rev. Greg at November 5, 2006 06:25 PMChiku buddy - I like you, you know that right?
But seriously, you are just not speaking to me pal. I read and re-read your posts on Don's blog but I am just not discovering the point you are trying to make. Sorry. Unless "SGI is wrong" is the only real point.
I appears to me that you've been extracting "secret teachings" from the Gosho.
I've read alot of stuff, and much of it comes from the academic Buddhistic world, Stone et all, and as a scholar Chiku, you suck!
Maybe it's me? I dunno... Maybe it's just your writing style, or maybe it's the context. You should think about writing on your own blog so as to be able to showcase your work in a constructive, and not a reductionist manner.
Sorry. Refuting doesn't really suit you in my opinion.
Rev. Greg
Posted by: Rev. Greg at November 5, 2006 06:25 PMDear Rev. Greg,
No sarcasm, I like you too. I especially like the way you speak your mind. Still, insults and criticisms, which I accept, don’t alter the fact that the Gosho is not read objectively by most any Nichiren School—this not exclusive to the SGI.
Being told what something means does not replace the hard work of mining the kernels of understanding for ourselves. My intention here is to encourage reading of Nichiren’s ‘Four Stages of Faith and Five stages of Practice’ with a mind to glean what it is that Nichiren is saying without being over-shadowed by what we have always been told.
If you don’t get that, so be it.
I bow to your ninja-ness.
Hi, Don - glad you enjoyed the activity - so did I! Our district had 16 people take the review - two of whom were boys and girls group members!
One point I would like to make - you wrote:
"The Gohonzon is the central object of worship originally inscribed by Nichiren and contains a pictorial representation of the Lotus Sutra."
Nichiren was very specific when he directed his followers never to seek the Gohonzon outside themselves. What we chant to is a calligraphic mandala - although there are pictorial Gohonzons, our version has no pictures on it at all (as I'm sure you know).
Again, I am so very glad that you had a good review - I think the discusion we had after the review was the best we've had all year! Best, Byrd in LA
Posted by: Byrd in LA at November 6, 2006 01:39 PM