August 27, 2006
Clarification: Gain & Loss or Benefit & Curse Inscriptions
Based on replies, some miscontrued my last post on this topic at GohonzonInfo.
According to a Kempon Hokke group , "None of the known gohonzons inscribed by Nichiren has those phrases" and, "Such phrases never appeared in any other Nichiren gohonzon, and are incongruous with the nature of the gohonzon. (These are the phrases referring to "gain" and "loss", on either side of the SGI/NST honzons)."
This erroneous claim was made by a "Kempon Hokke" web site, not by me. The evidence indicates that they were mistaken. If understand correctly, these phrases are not at all incongruous with the nature of the Gohonzon, Buddhism in general, the Lotus Sutra, nor the Gosho.
The phrases themselves are indirectly from the Lotus Sutra and are based on the Dharani of Kishimonjin and the Jurasetsunyo.
From the Dharani chapter [26] of The Lotus Sutra:
"If there are those who fail to heed our spells
and trouble and disrupt the preachers of the Law,
their heads will split into seven pieces
like the branches of the arjaka."
Note that if one touches the Arjaka or Basil shrub, the blossom falls off, with its stem, and breaks apart.
From the Gosho:
"Some people may be perplexed at this point and object that, although those who do harm to a votary of the Lotus Sutra are supposed to have their heads split into seven pieces, there are men who slander Nichiren and yet do not have broken heads. Are we to conclude, they may ask, that Nichiren is not a true votary of the Lotus Sutra?" -- Nichiren: On the Buddha's Behaviour
According to "Stoney" the direct source [of the exact phrases] is the Hokke Mongu Ki", Or "Annotations on the Hokke Mongu" by Tiantai Patriarch Mialo. And, actually, the concept goes back to the Buddha's debates with Brahmins.
From the Ambattha Sutta aka "Pride Humbled"
"And at that moment Vajrapani the Yaksha, holding up a huge iron club, flaming, ablaze and glowing, up in the sky just above Ambattha was thinking, "If this young man does not answer a proper question put to him by the Blessed Lord by the third time of asking, I’ll split his head into seven pieces!" The Lord saw Vajrapani, and so did Ambattha. And at the sight, Ambattha was terrified and unnerved, his hairs stood on end, and he sought protection, shelter, and safety from the Lord. Crouching down close to the Lord, he said, "What did the Reverend Gotama say? May the Reverend Gotama repeat what he said!"
Also, in fact, these do appear to be on at least six authenticated and published Nichiren Mandalas. In his rebuttal of Kempon Hokke's claims, Nittatsu asserted that there are six {6] Nichiren originals with these inscriptions. I am fairly certain I have confirmed this.
A Kempon Hokke Hit Piece
From: Sokashoshu.com Nichiren Shoshu's Honzons
"On all the Gohonzons issued by Taisekiji and SGI, we find:
1) Facing it, on the upper right-hand side, a phrase "Jiyaku-Nou-ran-sha, Zu-ha-shichi-bu", [which] means that to those slander will have their head broken in seven places.
2)Facing it, on the upper left-hand side, a phrase "Yuu-ku-you-sha fuku-ka-juugo", [which] means that to those who worship, 100% benefit. None of the known gohonzons inscribed by Nichiren has those phrases. "
And, "Such phrases never appeared in any other Nichiren gohonzon, and are incongruous with the nature of the gohonzon. (These are the phrases referring to "gain" and "loss", on either side of the SGI/NST honzons) " -- Let's recap the so-called dai-gohonzon
Their contentions that "None of the known gohonzons inscribed by Nichiren has those phrases" and Such phrases never appeared in any other Nichiren gohonzon, and "are incongruous with the nature of the gohonzon. " appear to be erroneous.
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Candima Sutta
Thus have I heard:
On one occasion the Blessed One was living near Savatthi, at Jetavana at Anathpindika's monastery. At that time Candima, the moon deity, was seized by Rahu, lord of Asura. Thereupon calling to mind the Blessed One, Candima, the moon deity, recited this stanza:
i. "O Buddha, the Hero, thou art wholly free from all evil. My adoration to thee. I have fallen into distress. Be thou my refuge."
Thereupon the Blessed One addressed a stanza to Rahu, Lord of Asuras, on behalf of Candima, thus:
ii. "O Rahu, Candima has gone for refuge to the Tathagata, the Consummate One. Release Candima. The Buddhas radiate compassion on the world (of beings)."
Thereupon Rahu, Lord of Asuras, released Candima, the deity, and immediately came to the presence of Vepacitta, Lord of Asuras, and stood beside him trembling with fear and with hair standing on end. Then Vepacitta addressed Rahu in this stanza.
iii. "Rahu. Why did you suddenly release Candima? Why have you come trembling, and why are you standing here terrified?"
"I have been spoken to by the Buddha in a stanza (requesting me to release Candima). If I had not released Candima my head would have split into seven pieces. While yet I live, I should have had no happiness. (Therefore I released Candima)."
From DN 32: the Atanatiya Sutta
"If any monk or nun, layman or laywoman learns by heart this Atanata protection, and be word-perfect in repeating it, and if any non-human male or female Yakkha, youth or maiden Yakkha, Yakkha Minister or any Yakkha, or Yakkha attendant; male or female Gandhabba... (as before); male or female Kumbhanda... male or female Naga... were to walk with him or her, or stand or sit or lie down with him or her with malevolent intent, such a non-human, Happy One, will not obtain hospitality from any town or township, will not obtain a place to dwell, nor could live in the Kingdom of Alakamanda. He will not be able to attend the meetings of the Yakkhas. Further he would not be accepted or given in marriage, he would be reproached (by casting remarks on his deformed teeth or eyes or any part of the body), and the non-humans would put an empty bowl over his head and split it (head) in seven pieces." -- The Buddha
August 20, 2006
On the Gain and Loss or Benefit and Curse Inscriptions
These phrases are definitely on transcriptions of Great Mandalas from Taisekiji, such as the SGI Nichikan, the Nittatsu, and the Nikken. The inscriptions are located in the top row, on either side of the Daimoku, outside of, or flanking, the two Buddhas and four Bodhisattvas:
Left side, facing: "U kuyo sha fuku ka jugo" or "ukuyosha fukuka jugo".
"Those who make offerings will gain good fortune surpassing the ten honorable titles." or
"Those who make offerings [to the Lotus Sutra] will reap fortune exceeding the ten honorable titles."
Right side facing: "Nyaku noran sha zu ha shichibun" or "nyaku noransha zuha shichibun".
"Those who vex and trouble [the practitioners of the Law] will have their heads split into seven pieces." or:
"If there are those who cause trouble and disruption, their heads will be split into seven pieces."
The phrases themselves are indirectly from the Lotus Sutra and are based on the Curse of Kishimonjin and the Jurasetsunyo, from the Dharani Chaper. According to "Stoney" the direct source is the Hokke Mongu Ki", Or "Annotations on the Hokke Mongu" by Tiantai Patriarch Mialo. And, actually, I think the concept goes back to the Buddha's debates with Brahmins.
August 19, 2006
Mirror, Mirror, on the Wall...
Kanjin Insight Cultivation
What's the Ugliest Part of Your body?
What's the ugliest
Part of your body?
What's the ugliest
Part of your body?
Some say your nose
Some say your toes
(I think it's your mind)
But I think it's YOUR MIND
(Your mind)
I think it's your mind, woo woo
--Frank Zappa
When I joined SGI {NSA}, I suspect they were sort of using 'bait and switch' tactics. New members were promised material gain. Maybe the idea was that by chanting to fulfill our selfish desires, we would 'see ourselves' in the 'mirror', and thus do 'human revolution.' It just seems like the switch never really came, or came on, though.
I also think there was a deliberate effort to distance ourselves from older forms of Buddhism. NSA had pozzaz and sizzle. We were the modern sexy strain of "True" Buddhism. I was trained to market the stereotyped public misperception of Shakyamuni's Buddhism; and point out that we were 'not that'.
But, for me, there was never any clear idea on what the goal wes. There was no explanation of the purpose of Buddhism, other than a vague idea of 'whirled peas'. Some became very attached to material gain; and never had any clue about inconspicuous benefit. In that sense, it was reduced to a 'success through positive thinking scheme'. Then after 1979, we were indoctrinated into sectarian Taisekiji dogma; dogma I still have trouble shedding. Next came the split and flame wars.
Since then I started to find out what true Buddhism is really about. I think I knew the first time I chanted. But I was told I was wrong and I finally bought into the materialistic gain & loss approach. Soon after that, I was sick and broke. During those dark years, I had faith but no hope. I just could not seem to get it. My life was going in circles. It seemed I was destined to be a loser.
Then, after 30 years, I think I got it. Actually, maybe I had gotten it right away, I just thought I had it wrong? 
The purpose of Buddhism is to cultivate mindfulness, compassion, wisdom, and insight. Chanting meditation is how we who are Nichiren Buddhists do that. The Mandala Gohonzon is truly a mirror of our spiritual life. Chanting the Daimoku, while gazing at the Gohonzon, allows us to 'stop' {shi} our conditioned mind, and see {kan} into our true heart {shin}. Then we can see how ugly we are and we should know what to do about it.
Today, social attitudes are changing. Main street USA is better informed about Buddhism. People in the midwest are accepting of even Wicca. Mainstream Christian Churches are teaching classes on yoga, mindfulness meditation, and vipassana. I do not think we need to water down or gloss over the Dharma these days.
August 18, 2006
Chanting Other Mantras
Ki to Revitalization
The threefold practice of Mantra Chanting {shodai}, Mandala/Icon Contemplation, and Mudra/Asana {ritual hand gesture/sitting posture} is not at all unique to Nichiren. The technique is a core teaching of Vajra; and practices combining some form of chanting or singing, meditative visualization, and ritual posture seem to be common to many religions.
Some say that chanting pretty much any mantra, with or without the visual aid of an icon or mandala, will have the same effect. Despite many years of Nichiren Shoshu and Soka Gakkai training, I was inclined to agree. My take was {and is] that Nichiren opposed what he saw as the misinformed, reckless, and sometimes deceptive use of mudras, mandalas, and mantras.
Several years ago, I decided to see for myself. This involved shedding a lot of superstition; much of which I was not even aware of. At the time I felt a strong need to develop some real compassion -- I was not even sure what real compassion was.
I was also attracted to Kuan Yin {a Chinese, female form of Bodhisattva Avaloketesvara, sort of the Buddhist Patron Saint of Compassion & Mercy}. I started with the seven {7} syllable Kuan Shih Yin Mantra. As time passed, I tried other mantras, hymns, & sutra recitations accociated with the various forms of Avaloketesvara. In order to get the pronunciation right, I limited myself to chants for which I could find recordings. I also tried to match each mantra with an appropriate visualization.
Eventually, my practice expanded to encompass a number of chants -- such as short suttas, sutras, ghathas {hymns}, short mantras, and long mantras. Due to irrational bias, I stayed away from Amida centered practices as well as most strictly Vajra practices. Meanwhile, I gave the Nichiren practice a rest; it was my {successful} intention of coming back to it with a fresh perspective.
to be continued ...
BTW, I no longer believe "that chanting pretty much any mantra, with or without the visual aid of an icon or mandala, will have the same effect."
August 17, 2006
Daimoku as Spiritual Introspection
In traditional Buddhism there are two main types of meditation; Samatha & Vipassana. These are often translated as Tranqility Meditation and Insight Meditation.
Samatha {chn: chi, jpn: shi} literally means to "calm" and is also translated as stopping, tranquility, stillness, concentration, or quietude. There are many samatha practices. The main one is concentration {samadhi} leading to Absorption {Jhama/Dhyana}. In general, samatha practices are intended to overcome the five {5} hindrances & cultivate {bhavana} speciific spiritual skills.
The pali term Vipassana {skt: vipashyana, chn: kuan, jpn: kan} means "clear seeing" and is usually translated direct or intuitive insight. Other translations include contemplation, introspection, regarding, & observation. The purpose of vipassana is to overcome and/or transmute all karmic defilements {pali: kilesa, skt: klesha; jpn: bonno}.
There are various ways to practice Insight Meditation. These involve cultivating non-judgmental observation or mindfulness. {The terms for mindfulness {attention} are sati {pali}, smrti {skt}, & nen or ichinen {jpn}
Also, Samatha & Vipasanna are often combined into one. {Shikan, as in Maka Shikan, is a translation of Samatha-Vipasanna}. Of these, in my experience, the Lotus Sutra based practice, as taught by Nichiren, is both accessible and profoundly effective.
Nichiren used the term Kanjin. The jin {shin}, here, is a translation of citta. This means both the mind & heart and I take it is as the same as Alaya & Amala, rather than the ordinary conscious mind {mano, manas} . Alaya =conditioned citta; Amala = unconditioned, pure, shining, or luminous citta {our original state}.
Kanjin consists of Mantra Chanting and Mandala Contemplation, with one's hands in the Gassho or Namaskara Mudra. The Mandala Gohonzon works like a mirror of our citta {alaya-amala}. Chanting the Daimoku Mantra is said to polish or purify our senses & mind, and open our citta so we can "see" ourselves clearly.
"Luminous, monks, is the mind {citta}. And it is defiled by incoming defilements." -- Pabhassara Sutta
... for Asanga, citta, manas and vijnana are three different and distinct aspects of the vyjnanaskandha. He defines this Aggregate as follows:
'What is the definition of the Aggregate of Consciousness (vijnanaskandha)? It is mind (citta), mental organ (manas) and also consciousness (vijnana).
"And there what is mind (citta)? It is alayavijnana (Store-Consciousness) containing all seeds (sarvabijaka), impregnated with the traces (impressions) (vasanaparibhavita) of Aggregates (skandha), Elements (dhatu) and Spheres (ayatana) ...
'What is mental organ (manas)? It is the object of alayavijnana always having the nature of self-notion (self-conceit) (manyanatmaka) associated with four defilements, viz. the false idea of self (atmadrsti), self-love (atmasneha), the conceit of 'I am' (asmimana) and ignorance (avidya) ...
'What is consciousness (vijnana)? It consists of the six groups of consciousness (sad vijnanakayah), viz. visual consciousness (caksurvijnana), auditory (srotra), olfactory (ghrana), gustatory (jihva), tactile (kaya), and mental consciousness (manovijnana)
...
The alayavijnanaparavrtti is sometimes called bijaparavrtti - 'revolution of the seeds' - as well. Bija here signifies the 'seeds' of defilements (samklesikadharmabija) which cause the continuity of samsara. By the 'revolution of these seeds' one attains Nirvana. Again the Pali term khinabija, which is used to denote an arahant whose seeds of defilements are destroyed', expresses the same idea.
Thus one may see that, although not developed as in the Mahayana, the original idea of alayavijnana was already there in the Pali Canon of the Theravada.
-- Dr. Walpola Rahula
August 15, 2006
Killing Time
My Best Scores
Front Nine Only: 10
Back Nine Only: 11
All Eighteen: 23
August 07, 2006
Time for SGI to Reevaluate Taisekiji Doctrine
This could be as simple as: "Previously it was thought that ______, however the most current research indicates ___________."
Really, how hard is that? SGI has aleady done this in regard to the authority of Taisekiji's Head Abbot. We also revised our understanding of "ku".
As a Lay Organization of Nichiren Shoshu, it was only natural; even an obligation, that the Soka Gakkai promoted the doctrines and practices of Taisekiji. My take is that there was a growing realization that some of these doctrines and practices were based on biased interpretations and dubious texts. This resulted in discrete efforts to reform Nichiren Shoshu from within. It was these kind of efforts that eventually led to SGI's involuntary separation from Nichiren Shoshu.
An immediate and wholesale refutation of Taisekiji Doctrine would have, perhaps, correctly been viewed as "sour grapes." However, it has now been fifteen {15} years. The time has come for an honest and sober reevaluation of our most cherished beliefs.
Three major doctrinal innovations of Nichiren Shoshu:
1. Nichiren as the "Inherently Awake Original Buddha of the Infinite Past" displacing "Shakyamuni who Awoke in the Remote Past" as the Object of Worship in terms of the Person.
2. The Ita Mandara of Taisekji as not only the Gohonzon Nichiren intended for the Kaidan, but the actual power source of all valid Gohonzon(s).
3. Nikko as the sole heir, and the successive Chief Priests of Taisekiji as Nikko's sole heirs. This is buttressed by a kechimyaku concept derived from esoteric- oral teachings, in which each successive Chief Priest of Taisekiji receives an exclusive empowerment from the former.