Kempon Hokke

A Refutation of the Soka Gakkai's Teachings on Slander and Religious Tolerance Part 4

Shin Yatomi:

What is shakubuku then? Is it not to strictly refute erroneous teachings? Shakubuku may be defined from a number of perspectives. For example, A Dictionary of Buddhist Terms and Concepts explains that shakubuku is “a method of propagating Buddhism by refuting another's attachment to heretical views and thus leading him to the correct Buddhist teaching. The term is used in contrast to shoju, or leading another to the true teaching gradually without refuting his misconception” (pp. 376–77). Ultimately, however, shakubuku is to speak the truth of the Lotus Sutra—the universal potential of enlightenment possessed by all people. So shakubuku is not simply a matter of using harsh words or roundly refuting other religious beliefs.

Me:

The "universal potential of enlightenment possessed by all people" is the prime point of the Theoretical Section of the Lotus Sutra. It is not the final truth of the Lotus Sutra:

"When we come to the essential teaching of the Lotus Sutra, then the belief that Shakyamuni first obtained Buddhahood during his present lifetime is demolished, and the effects of the four teachings are likewise demolished. When the effects of the four teachings are demolished, the causes of the four teachings are likewise demolished. Thus the cause and effect of the Ten Worlds as expounded in the earlier sutras and the theoretical teaching of the Lotus Sutra are wiped out, and the cause and effect of the Ten Worlds52 in the essential teaching are revealed. This is the doctrine of original cause and original effect. It reveals that the nine worlds are all present in beginningless Buddhahood and that Buddhahood is inherent in the beginningless nine worlds. This is the true mutual possession of the Ten Worlds, the true hundred worlds and thousand factors, the true three thousand realms in a single moment of life."

Then, several passages down we read;

"Having pondered this, I am of the opinion that, though the Lotus Sutra teaches that persons of the two vehicles can attain Buddhahood, this view tends to be overshadowed by the opposite view propounded in the sutras that precede the Lotus. How much more so is this the case with the doctrine that the Buddha attained enlightenment in the remote past! For in this case, it is not the Lotus Sutra as a whole that stands in contradiction to the earlier sutras, but the essential teaching of the Lotus Sutra that stands in contradiction both to the earlier sutras and to the first fourteen chapters of the theoretical teaching of the Lotus. Moreover, of the latter fourteen chapters of the essential teaching, all of them with the exception of the “Emerging from the Earth” and “Life Span” chapters retain the view that the Buddha first attained enlightenment in his present lifetime."

Therefore whether it is is shoju or shakabuku that the Soka Gakkai practices it is, at best, the shoju and shakabuku of the Theoretical Teachings of the Lotus Sutra. It is hardly the shoju and shakabuku of the true teachings. How could it be? Were it the true teachings of shoju and shakabuku, there would be no reliance on a living mentor in the seat of the Law, by virtue of the immeasurable lifespan of the Tathagata.

Shin Yatomi:

T'ien-t'ai in his Hokke Gengi (Profound Meaning of the Lotus Sutra) explains that since the Lotus Sutra expounds the truth, it naturally refutes the provisional teachings (i.e., to teach it is to practice shakubuku) while the Nirvana Sutra, which was taught after, and serves to confirm the validity of the Lotus Sutra, accepts the provisional teachings (i.e., shoju).

Put simply, shakubuku is to speak the truth of the supremacy of the Lotus Sutra while shoju is to accept other religious teachings while teaching the benefit of the Lotus Sutra's teachings.

Me:

This is precisely why we [the Kempon Hokke] read the Lotus Sutra in light of the Lotus Sutra itself and in light of Nichiren Daishonin. Tientai read the Lotus Sutra [and the Nirvana and other sutras] in light of the Theoretical Section of the Lotus Sutra. Tientai's practices included, reciting the name of Amida and Shikan style meditation. Nichiren teaches:

Having pondered this, I am of the opinion that, though the Lotus Sutra teaches that persons of the two vehicles can attain Buddhahood, this view tends to be overshadowed by the opposite view propounded in the sutras that precede the Lotus. How much more so is this the case with the doctrine that the Buddha attained enlightenment in the remote past! For in this case, it is not the Lotus Sutra as a whole that stands in contradiction to the earlier sutras, but the essential teaching of the Lotus Sutra that stands in contradiction both to the earlier sutras and to the first fourteen chapters of the theoretical teaching of the Lotus. Moreover, of the latter fourteen chapters of the essential teaching, all of them with the exception of the “Emerging from the Earth” and “Life Span” chapters retain the view that the Buddha first attained enlightenment in his present lifetime.

The forty volumes of the Mahaparinirvana Sutra, preached by the Buddha in the grove of sal trees just before his passing, as well as the other Mahayana sutras except the Lotus Sutra, have not one single word [to say about the fact that the Buddha attained enlightenment in the remote past]. They speak of the Dharma body of the Buddha as being without beginning and without end, but they do not reveal the true nature of the other two bodies, the reward body and the manifested body.55 How, then, can we expect people to cast aside the vast body of writings represented by the earlier Mahayana sutras, the Nirvana Sutra, and the major portion of the theoretical and essential teachings of the Lotus Sutra, and put all their faith simply in the two chapters “Emerging from the Earth” and “Life Span”?"

Cast aside NOT Accept.

Shin Yatomi:

Because we communicate the Daishonin's teachings based on our firm belief in the universal potential of enlightenment possessed by all people as expounded in the Lotus Sutra, and we hold these principles to be supreme, our method of communicating the Daishonin's Buddhism is basically shakubuku. The distinction between these two methods, however, may not be always clear-cut. Sometimes it is more appropriate to adopt shoju based on the spirit of shakubuku...

Me:

Ornate rhetoric and meaningless talk.

Shin Yatomi:

...Nichiren Daishonin stated: “T'ien-t'ai declared that the practice should 'accord with the times.' His disciple Chang-an interpreted this to mean, 'You should distinguish between shoju and shakubuku and never adhere solely to one or the other.? The Lotus Sutra represents a single truth, but its practice and propagation vary according to the people and the time” (MW-1, 175)...

Me:

From he perspective of the immeasurable lifespan of the Tathagata, this, the Latter Day, is the very time for shakabuku. Nichiren Daishonin only practiced shoju among those who had already taken faith in the Supreme Law, his beloved disciples. The Soka gakkai pratices more shakabuku against their own disciples than they do those of the provisional teachings or non-Buddhist teachings. . Even towards his teacher Dozenbo, Nichiren practiced shakabuku but not towards his beloeved disciples.

Shin Yatomi:

...Instead of being overly concerned about which method to choose, what is most important to keep in mind is the goal of propagation—people's happiness. RELIGION is inextricably bound with culture. Even if we recognize a need to examine the value and philosophical correctness of various religious doctrines, it is very difficult to justify being critical of another culture.

Me:

Practicing as the Soka Gakkai teaches one will never realize the promise of the Lotus Sutra, Supreme and Perfect Enlightenment nor will one encounter the Three Obstacles and Four Devils, particularly the King Devil of the Sixth Heaven [persecutions by the Government]. If the culture is a culture based on the belief in a creator and the saving power of Jesus Christ, Allah or Brahma, it must be thoroughly refuted in light of the immeasurable lifespan of the Tathagata and the Law of Myoho renge kyo [the simultaneity of cause and effect[, and the ultimate responsibility of the individual for both weal and woe. The Time and not the country, sequence of propagation, or capacity of the people is the most important consideration in the propagation of the supreme Law. The Soka Gakkai has become complicit in slander of the Suprme Law by accepting rather than casting aside inferior teachings. Honest and upright is the way of a votary of the Lotus Sutra not to defeat an enemy through stealth and cunning.

Shin Yatomi:

In countries with little relation to Buddhism, and where religious values and cultural values are deeply intertwined, to disrespect or denounce a religious belief is tantamount to disrespecting and denouncing the culture.

Me:

Nichiren Daishonin would love baseball, football, and basketball, he might even love the music of the Eagles and Michael Jackson and he would be playing poker instead of Go. Somehow, I don't believe he would have much use for the mega churches and phony preachers who suck the life and money out of their congregations. Had he found himself in a Muslim country he would be known as the Aryasinha of Mappo.

Shin Yatomi:

...Buddhism makes clear that its teachings should be spread while showing respect for and taking into consideration the culture and traditions of the place where it is being propagated...

Me:

Ornate rhetoric and meaningless talk. Nichiren Daishonin showed no consideration of the provisional teachings of his own country. Would he have accepted the provisional teachings of another? He was highly critical of Confucianism, Brahmanism, Taoism, Shintoism, and provisional Buddhism, wherever and whenever it was found. The ends justifying the means philosophy of the Soka Gakkai is what has watered down the religion of the Lotus Sutra and Nichiren Daishonin and were it to continue to advance, it would destroy the Mystic teachings of Buddhism.

Shin Yatomi.

Although the basic attitude of the Daishonin?s propagation was shakubuku, his writings indicate that he exercised flexibility in his method of propagation. He states: “It is natural for a rooster to crow in the morning but strange for him to crow at dusk. Now when the true and provisional teachings are utterly confused, it would be equally unnatural for one to seclude himself in the mountains, carrying out the easy practice of shoju, and avoid refuting the enemies of the Lotus Sutra. He would lose all chance to practice the Lotus Sutra”(MW- 1, 105). In this passage, the Daishonin refers to a situation in which the true and provisional teachings of Buddhism are confused. In such a case, the Daishonin suggests that a clear distinction be made between what is a true Buddhist teaching and what is a provisional Buddhist teaching through the method of shakubuku.

THIS situation, however, may not represent today's American society where the majority of people are unfamiliar with Buddhism. In this regard, the Daishonin states: “When the country is full of evil persons without wisdom, then shoju is the primary method to be applied, as described in the Anrakugyo [Peaceful Practices] chapter. But at a time when there are many persons of perverse views who slander the Law, then shakubuku should come first, as described in the Fukyo chapter”(MW-2, 183).

Shin Yatomi:

Yatomi conveniently left out the next paragraph that goes on to explain his contention;

"In the Latter Day of the Law, however, both shoju and shakubuku are to be used. This is because there are two kinds of countries, the country that is passively evil, and the kind that actively seeks to destroy the Law."

Me:

Muslim, Hindu and Christian countries are, in fact, countries that actively seek to destroy the Law. The SGI of course has nothing to worry about in this regard. It is hardly based on the Law of Namu Myoho renge kyo [in principle]. China too, for limiting the freedoms of speech and religious expression may be counted among the actively evil countries. America is not a monolithic society. it is composed of states, some secular that are only passively evil and others like the bible belt states that are actively evil. The SGI always practices shoju except against other Nichiren sects. How perverse is that?!

Me:

The Daishonin explains that when a society is ignorant of Buddhism, shoju, the tolerant way of propagation, may be a better approach...

Me:

Nichiren doesn't say that at all. A society may be ignorant of Buddhism and be actively evil in trying to destroy Buddhism and the Law. And the Brahmans are not ignorant of Buddhism. We see how well the tolerant approach has worked in the United states, all those hundreds and thousands of Bodhisattvas abandoning their faith in Namu Myoho renge kyo thanks to the tolerant approach [shoju] of the Soka Gakkai.

Shin Yatomi:

However, when confusion in the realm of Buddhism is the chief concern, shakubuku, the method of strictly refuting error and directly revealing the truth, may be the primary method. The strict stance the SGI has taken toward the errors and abuses of the Nichiren Shoshu priesthood accords with this idea.

Me:

The criticisms of the orthodox sects, however, are totally unwarranted and a cause for the Soka Gakkai members for falling into the Lower Realms of existence. Just look at Clown and CL.

Shin Yatomi:

In another writing, the Daishonin said: “However, slander can be either minor or serious, and there are times when we should overlook it rather than attack it. The adherents of the Tendai and Shingon sects slander the Lotus Sutra and should be refuted. But without great wisdom it is very difficult to differentiate correctly between their doctrines and the teachings which Nichiren expounds. Therefore, at times you might be well advised to refrain from attacking them, just as I did in the ?Rissho Ankoku Ron?”(MW-1, 158). In the “Rissho Ankoku Ron,” the Daishonin refutes the teachings of the Pure Land sect, but does not refer to the teachings of the Shingon or Tendai sects. Here the Daishonin explains that although other religious sects, such as the Shingon and Tendai sects, contradict the Lotus Sutra, if the timing and condition of people are not appropriate, it is wise not to refute them.

Me:

Within eleven years of the writing of the Rissho Ankoku Ron however, the Daishonin was revealing that the evils of the Tendai and Shingon are a thousand, a hundred thousand, ten billion times more evil than the Nembutsu. The Soka Gakkai teachings are far worse than the Tiendai and Shingon becuase it has brought confusion to the teachings of the Great Pure Law of Namu Myoho renge kyo. Just as the Nembutsu was far easier to refute than Tiendai and Shingon, the Soka Gakkai is far easier to refute than the Nichiren Shu. When the time is right, we of the Kempon Hokke will turn our attention to the Nichiren Shu's aberrant religious practices.

Shin Yatomi:

In a letter written to a believer who had previously practiced the Pure Land sect and chanted the Nembutsu incantation, the Daishonin writes as follows: “Women who put their faith in the Lotus Sutra should chant Nam-myoho-renge-kyo sixty thousand, a hundred thousand, or even ten million times a day, and after that, if they still have some time to spare, they may now and then murmur to themselves the name of Amida or one of the Buddhas”(MW-3, 26–27). Of course, if you chant daimoku one hundred thousand times a day, you would not have time to even sleep, let alone to chant the Pure Land sect's incantation. In this letter, although the Daishonin clarifies the erroneous teachings of the Pure Land sect, he does not tell her to stop chanting the name of Amida Buddha. The Daishonin simply tells the recipient to chant Nam-myoho-renge-kyo. Once again, we can see the Daishonin's flexible stance toward communicating his teaching to others. Had this believer been told never to chant the name of the Amida Buddha, she may have been unable to accept the Daishonin?s teaching. Religious beliefs and attitudes are deeply rooted in people?s minds; our sensitivity and understanding toward those to whom we are communicating are therefore critical, as the Daishonin demonstrates.

Me:

If Nichiren Daishonin taught the above to any man or woman of even a modicum of faith and understanding, that person would get the message. Certainly, he didn't say they may now and then genuflect before the cross, lay twillum, or face Mecca and offer a prayer.

Shin Yatomi:

THE ultimate purpose of communicating Buddhism to others is to help them become happy, not to prove the superiority of Buddhism over other religions. As we can see in the Daishonin's examples, he was always concerned about how to lead people to the truth revealed in the Lotus Sutra—to their inherent enlightened potential. The Daishonin's views transcended narrow, religious sectarianism. He wrote, “I, Nichiren, am not the founder of any sect, nor am I a latter-day follower of any older sect” (MW-5, 195).

Me;

The strawman reveals his ugly self, yet once again. It is impossible to become Buddha failing to embrace the exclusive faith and practice of the Lotus Sutra, having absolute faith in the superiority of the Lotus Sutra. What teachings is Shin Yatomi propounding? the provisional teachings, at best.

Shin Yatomi:

He did not try to spread his teachings to prove his own greatness; his sole concern was people's happiness, as he states: “Nichiren has been trying to awaken all the people of Japan to faith in the Lotus Sutra so that they too can share the heritage and attain Buddhahood”(MW-1, 24). Based on his clear sense of purpose in propagation, he exercised a great deal of flexibility, while not compromising in proclaiming what constitutes the true essence of Buddhism.

Me:

To Shin Yatomi, "murmur a few Nembutsu now and then after chanting ten million Daimoku", is a great deal of flexibility. He is as phony as a three dollar bill and is not a disciple of Nichiren Daishonin. He is [was] a disciple of Ikeda. This is precisely why he was unable to lessen his karmic retribution.

Posted by markrogow at February 5, 2010 11:26 AM