Robin Beck

What is Ki 気 ?

http://gongyosense.blogspot.com/2008/04/what-is-ki.html

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April 28 1253

Rikkyo Kaishu-e or Risshu-e
Life and legends of Nichiren
Please enjoy the 3o plus images; and also the sound of the Daimoku Mantra, as chanted at Mt. Kiyosumi in 2002, for the 750 year celebration of Rikkyo Kaishu-e. It seems fairly clear that April 28 1253 was not the first time Nichiren had chanted the Daimoku. And he certainly was not the first person to chant Namu Myoho Renge Kyo. Nor is it likely, as of this early date, that he had intended to found a new school. That said, nearly all the schools teach that April 28 1253 was the day Nichiren recited "Nam(u) Myo-Ho Ren-Ge Kyo" for the very first time ; and view this day as the symbolic, if not literal, founding of the Nichiren denomination of Buddhism.

Posted in Robin Beck on April 27, 2007 09:18 PM

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Nichiren's First Sermon

April 28 1253
Rikkyo Kaishu-e or Risshu-e
Life and legends of Nichiren

Rencho {Nichiren} had returned to Kominato from Kyoto in March of 1253. On April 22, he entered the “hut of solitude,” on the grounds of Seichoji Temple. He had emerged from the Hut of Solitude before dawn on the 28th, and made his way up a path through Asahigamori Forest. He mounted a hill that afforded a view of the Pacific Ocean. There, he initiated his mission by chanting the Daimoku to the Rising Sun.

It looks like there is no definitive time line. What we have are various legends and Gosho accounts. These have been assembled into narratives; so the sequence of events varies with the source.

Rencho {Nichiren} had returned to Kominato from Kyoto in March of 1253. On April 22, he entered the “hut of solitude,” on the grounds of Seichoji Temple. He had emerged from the Hut of Solitude before dawn on the 28th, and made his way up a path through Asahigamori Forest. He mounted a hill that afforded a view of the Pacific Ocean. There, he initiated his mission by chanting the Daimoku to the Rising Sun.

Later that day, Master Do-zen-bo, the Chief Instructor of Seicho-ji, hosted a welcome home banquet for Rencho, at the Jibutsudo Hall of Seicho-ji. The guest list may have included:

Oama, aka the Lay Nun of Ryoke, who was the hereditary estate {shoen} proprietor.

The Hojo Clan’s appointed estate Steward, Tojo Kagenobu.

The temple Abbot Enchi-bo.

Master Dozen-bo’s elder brother Dogi-bo Gisho.

Elder monastics like Jitsujo, Kanchi-bo, Joken-bo, and Gijo-bo.

Joen-bo and Kyonin-bo, monks at nearby Renge-ji temple of Hanabusa.

Kudo Yoshitaka, a land lord of Awa-Amatsu.

Rencho's family; his father Myonichi {Mikuni no Tayu Shigetada, Mikuni no Taifu, or Shigetada Nukina Jiro}, his mother Myoren {Umegiku-nyo}, and perhaps his brothers? It is said that Zennichi-maro was the fourth son of Shigetada and Umegiku-nyo.

Seichoji had apparently supported Rencho during his 14 or 15 years of study at Kamakura, Mt. Hiei, Mii, Kyoto, Nara, Mt. Koya, and Osaka. Following the banquet, he delivered a much anticipated sermon or lecture to relate the results of these studies. As far as I know, there is no extant transcript of this sermon. Based on the Gosho and legendary accounts, the content may have included:

1. A declaration that the Lotus Sutra is the true teaching of Shakyamuni Buddha.

2. A revelation that chanting the Daimoku of the Lotus Mantra enables all people to attain Buddhahood in this lifetime.

3. An announcement that he had changed his Dharma Name to Nichiren, which means Sun-Lotus; maybe implying that he had a new teaching to reveal, making the esoteric {Dainichi} teachings exoteric {like the Lotus Sutra}.

These first three are closely connected. In an earlier writing, circa 1242, Rencho had taken the position that the Lotus Sutra was superior in Doctrine; while Shingon or Mikkyo was superior in practice. This had, I think, been the prevailing view of Japanese Tendai.

The Lotus Sutra is superior in two ways: it reveals that Shakyamuni Buddha's Enlightened Life is eternal; and that all beings innately share in that Eternal Enlightenment. However, the text of the Lotus Sutra offers no explicit methods to actualize one's Buddha Nature. By contrast, the Shingon teachings include standard samatha-vipassana meditation practices; as well practical liturgical instructions on the ritual use of mudras, mantras, and mandalas.

While at Mt. Hiei, Nichiren had evidently discovered the implicit practices of the Lotus Sutra revealed in several sources. These were primarily two Tiantai works; a meditation manual named The Greater Samatha-Vipassana {Maka Shikan}: and a practical liturgical or ritual manual known as The Lotus Sutra Method of Confession & Repentence. Also, possibly, a kuden text associated with Dengto Daishi, known as the Shuzenji-ketsu. In its completeness, the exoteric Hokke Dharma contains everything found in Mikkyo and more.

4. An exposition of the errors and erroneous teachings of various Buddhist schools, temples, and teachers, via the Four Dictums {shika-no-kakugen}:

(1) Nembutsu {Jodo} leads to the hell of incessant suffering,
(2) Zen is the invention of the devil of the 6th Heaven.
(3) Shingon will ruin the nation.
(4) Ritsu {Vinaya} is a traitor to the nation

It is thought that he stressed the first dictum or maxim; but all four are worthy of some brief discussion. Who were these mistaken teachers? What did did they teach? Did this only apply to Japan during the Kamakura Era? Why and how were these teachings harmful?

Posted in Robin Beck on April 28, 2006 02:13 PM
Posted in Robin Beck on April 28, 2007 12:13 PM

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Kito & Kanjin part two

See Also What is Consciousness? Part One: Vijnana

Q: Is chanting a form of meditation or is it positive thinking?
My Answer:

A: It is both. There are two main kinds of chanting in Nichiren Buddhism. These are kito prayer and kanjin chanting meditation. Both of these are found in the writings of Nichiren Daishonin. Moreover, prayer and meditation are aspects of most forms of Buddhism. Kito Prayer is something we can do either for ourselves or for others; and others can do for us. It can take many forms. In Soka Gakkai, members often get together to pray for someone who is sick, or for the success of an activity. In some schools of Nichiren Buddhism, specially trained minsters conduct something called kito blessings. The more general Kito Prayer Daimoku done by members should not be confused with that specific kind of highly focused Kito Blessing Prayer.

Prayer chanting is something that helps us cultivate the mind of faith, known as shinjin in Japan. In the beginning, our faith might be limited to some expectation that our prayers will be answered. Once we receive answers, our conviction grows, and we develop the mind of faith. This might be similar to positive thinking. Nichiren Buddhism teaches esho funi, or oneness of life and environment. We can influence the environment, or let the environment limit us. Once we develop the mind of faith, our cheerful, confident outlook is reflected in our surroundings.

However, that is still only the relative beginning. There is also kanjin chanting meditation. This is something we can only do for ourselves. In Buddhism, there is no single word for meditation. The Buddha taught Right Effort, Right Concentration, and Right Mindfulness. There are also many methods, such as silent breath meditation, mandala contemplation, mantra chanting, and more. There are also sitting, walking, reclining meditations, and so on. The Theravadin sage Buddhaghosa taught 40 Objects of Concentration. There are several stages and sub-stages of meditation such as calming the mind, concentration, absorption, attainment, cessation, 4 main frameworks of mindfulness; {body, senses, mind, and mental qualities} and insight. Mantra Chanting has an advantage, because it does not require a lot of training. Moreover, Kanjin chanting meditation is equal to the most advanced stage of insight. It also contains the merits of the others, so we do have to go through all of those steps or stages. Kanjin Meditation can be done by simply chanting and focusing the mind, senses, and body on the sound and rhythm of the Daimoku. We can also use the Scroll Gohonzon as a visual object of concentration. These practices, over time, help us cultivate discerning wisdom and all embracing compassion; as well as manifest our inherent Buddha Nature; which is pure, blissful, boundless, and selfless.

From SGI New Zealand: Frequently Asked Questions and Answers -

7) Is chanting a form of meditation or is it positive thinking?

Again, while it is true that our thinking does become more positive as a result of chanting, this is because chanting draws out our Buddhahood which, in turn, influences every aspect of our lives, both mental and physical. Therefore, chanting is not so much a question of "thinking positively" or exercising "mind over matter," which implies restriction; rather, through chanting, our highest state of life naturally influences our thoughts and actions towards the most valuable ends. -- http://sginz.org/faqs.html

Feel free to Post Your Answer

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Kito & Kanjin part one; Ritual Magick

Recently some of the Nichiren Shoshu Hokkeko members were talking about a distinction between Prayer Daimoku 祈祷 題目and Shodai 唱題 Daimoku 題目. Evidently, Nichiren Shoshu Priests had been stressing this difference to parishioners. This sort of resonated with me. I am assuming by prayer, they mean kito 祈祷 or just ki / inoru 祈. We see this in at least three places. One of these is the Kito sho 祈祷書?, an authenticated A-U Gosho composed by Nichiren at Ichinosawato in 1272. Another is the Kito Blessing done by specially trained Ministers of Nichiren Shu; who attend the 100 day aragyo training at Nakayama Hokkeji. There is also the Kito Honzon 祈祷本尊 Nichiren Shonin Gohonzon Catalogue # 037. From what I am able to discern, kito / inoru has pretty much the same meaning as prayer in English; to beseech, plea, supplicate, beg, and so on.

The purpose of kito prayer is evidently to influence the environment in some inscrutable manner so as to gain a material blessing, protection from harm, or a purification. This often infers a supernatural intervention by some sort of being, such as a deva or kami that can be invoked or summoned grant favors. Or, in some cases, there is a disturbed, restless, capricious or malevolent being, such as a preta, gaki, shade, troll, demon or other spirit, that must be warded off or even placated.

More sophisticated understandings are based on theories of subtle positive and negative energies that those with shamanic training or the right mantra / dharani / magic spell can control or influence. More profound theories are related to archetypal visual imagery, ritual symbolic magick, and psychodrama. Also, 'transfer of merit' is a traditional Buddhist rationale to explain praying to higher beings or praying for others. Connected with prayers are various forms of worship. There are several different Japanese words that can mean worship. Some examples I found include: ogamu 拝: supplicate, plea, adore, pray to; matsuri 祭 celebrate, festival, fete; and sai 斎: purification, worship, avoid, bar, exorcise.

These kinds of blessings & worship might be described as ritual magick, which is found in most schools of Buddhism, indeed in most religions. The roots are probably found in the ancient animistic religions of the various host countries. There are many forms. Prayers, incantations, and amulets for safe childhood delivery, called koyasu 子安 in Japan, have been popular since pre-Buddhist times. A more recent manifestation is the automobile blessing. In Buddhism, this sort of ritual is usually a source of controversy. Some think Buddhists should stick to teaching Dharma. However, the laity frequently demands ritual magick, and is willing to pay for it. Here is an example from Theravada:

http://www.thaiworldview.com/bouddha/ceremo17.htm

As someone at SGU pointed out, the Nichiren Shu Temple of London more or less advertises various services such as: "Tobyo-Heiyu: prayer for recovery from illness, Kaium: prayer for Raising your fortune, Shobai-Hanjo: prosperity of business, Juken: success in an examination, Shu-Shoku: finding work, Kotsu-Anzenn: free from traffic accident, Kanai-Anzen: safety of your family and security for the house, blessing for baby, house, car, property etc. ... the cost for each ceremony starts at £20." -- Link

We can think whatever we want about the efficacy and appropriateness of these sorts of Buddhist rituals. There is no doubt in my mind that it has been part of Nichiren Buddhism since Nichiren himself. Examples in the Gosho include Nichiren prolonging his mother's life, a star alighting in a plum tree, and Nichiren defeating Ninsho Ryokan in a 'praying for rain duel.' There are many more in the legends. There is even an example in the Pali Canon. Some tree pretas had been disturbing the meditation of some monks who were on a forest retreat. The Buddha taught the monks how to generate soothing mettawaves, by reciting the Metta Sutta. This placated the shades, who returned to their trees, and the monks were able to meditate in peace.

Soooo -- does Kito or Prayer Daimoku really work? Is it it more effective if a trained minister does it for us? Are the special Kito blessings done by specially trained Ministers even more effective? That is another entry. Moreover, there is much more to Nichiren Buddhism than material blessings. There is also what Nichiren Shoshu calls Shodai 唱題, or chanting meditation; with the purpose of achieving Kyochi Myogo 境智冥合, a sort of fusion with the Mandala Gohonzon. This is related to kanjin 観心. That is also another blog. Both Kito 祈祷 and kanjin 観心 are part of Nichiren Buddhism. Kito 祈祷 Prayer is something we can do either for ourselves or others; and others can do for us. There may even be some advantage to having a trained or advanced practitioner do this for us. Some might see this as superstition at worst, or ritual symbolic magiick / archetypal visual imagery / psychodrama at best. Or maybe it is skillful means to encourage cultivation of faith, and perhaps it actually works? At any rate, kanjin seems to be something that we have to do for ourselves. I do not think someone else can meditate and cultivate insight for us.

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Master Discple Relationship & Nikko

Then, in the twelfth month in the first year of Sho-o (1288), he wrote to a resident of Hara ;

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Moving On

My reading of recent events is that SGI members must accept Daisaku Ikeda as their infallible mentor; if they wish to be in good standing. I think the words quoted mean exactly what they appear to mean. I am moving on because it has become too much of an energy drain to continue as an internal reformer, so to speak.

Circa 1996, NST set requirements for continued membership. I accepted their right to do so, and moved on. I have never felt any real enmity toward Nichiren Shoshu. As I gained some distance, I realized that I had never really even accepted their doctrines. They certainly have the right to teach them. The same applies to Soka Gakkai. They have every right to teach that Ikeda is the mentor for this time. I can not accept that, so it would be hypocrisy to continue to call myself a member.

I had been encouraged by some positive developments in recent years. Some good sources indicated to me that key people in the Study Department wanted the Soka Gakkai to move more to the mainstream of Buddhist Scholarship. It even appeared that Ikeda supported this.

My present take is that Ikeda did want the Gakkai to be on the cutting edge of scholarship; provided that did not infringe on one core doctrine. It is fine for leaders to use up to date to date lingo, like calling the Daimoku a mantra. The Study Department also backed off their old understanding of the concept of Emptiness. They even hedged a bit on the True Buddha and Dai Gohonzon dogmas.

However, it appears the line is drawn on the doctrine of "Nikko as Sole Heir." In the comments I cite below, Ikeda continues to trumpet the Nichiren Shoshu slander of the other 5 elders. I suspect this doctrine might be sacrosanct because it provides a foundation for "One True Mentor" and "One True Sect." Daisaku Ikeda and Soka Gakkai implicitly claim to be the true modern heirs of Nikko Shonon and the Fujimon.

We are presently seeing Ikeda's role as the sole mentor ratcheted up to an unprecedented and embarrassing level. There is also a lot of talk about betrayers. Now, they are trotting out the pointless slander of the 5 Elders; comparing them to some unnamed modern betrayers. Meanwhile, Byrd gets reprimanded for publicly expressing some rather mild criticisms.

I have had enough. It is distracting me from my mettawaves practice. I had already effectively left in 2002. Since that time, my health and financial condition have gone from nothing left to lose to at least minimally acceptable. More importantly, I have gone from being miserable to more contented and emotionally stable than ever before. For the first time, each day is better than the day before.

There is very little about my daily practices that SGI would approve of. My doctrinal views are very different from what SGI officially promotes. The only reason I hung on was I wanted to part of a Sangha. At this point, I feel comfortable proceeding as a Sangha of one; or as part of SFI {Sangha For Independents · Independent Nichiren, Tusker Sangha}. The Gakkai I loved, that of VP Tsuji among others, simply no longer exists; if it ever did.

Daisaku Ikeda from
Daibyakurenge March 2008:

The summit of Mount Fuji, shining like a monarch's crown, is constantly buffeted by strong winds. 'Only by defeating a powerful enemy can one prove one's real strength.' (WND-1, p.302) I call on the members of the youth division to resolutely wield the jeweled sword of mission and victory as I did as third president, personally bearing the brunt of great persecutions, vanquishing the three powerful enemies, and rigorously protecting the members.

The Ukranian philosopher Hryhorii Skovoroda (1722-1794) warned:'An ungrateful heart is a source of the sufferings of hell. A grateful heart is a paradise abounding with myriad joys.'

The distinguishing features of all who have turned against the Soka Gakkai in the past are ingratitude, arrogance, self-interest and envy.Individuals who forget their gratitude to their mentor and betray their fellow members inevitably embark on course resulting in their own terrible suffering.

More than fifty years after the Daishonin's death, his direct disciple and true successor Nikko Shonin wrote 'The Twenty-Six Admonitions of Nikko'. In this document, he repudiates the erroneous views of the five senior priests who, losing sight of the profound debt they owed the Daishonin, turned their backs on his teachings. For half a century, Nikko Shonin waged an unrelenting struggle to preserve the Daishonin's legacy.

Up to the very end of his life, President Toda was filled with righteous outrage against the devilish nature of authority and the despicable behaviour of the priesthood, which together led to his mentor Tsunesaburo Makiguchi's death in prison. The path of repaying one's gratitude to one's mentor is an unceasing, earnest, lifelong endeavour.

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Posted by rbeck at 11:04 PM | Comments (8)