In his letter "Shoho Jisso Sho" Nichiren Shonin wrote:
Have faith in the Great Mandala Gohonzon, the most superlative in the world. Endeavor! Endeavor to strengthen your faith, so that you may be blessed with the protective powers of all the Buddhas. Study and practice to strengthen your faith. Without study and practice, there is no Buddhism. Follow this yourself and influence others to do the same. To study and to practice are a part of faith. Even if it is only a word or a phrase, spread it to others."
When people come to join me at Faithful Fools I don't enroll them in a course on
basic Buddhism. Instead, I teach them how to practice and take it from there. If there is a particular issue or concern or problem they are having then we will discuss how Buddhist practice can provide some insight, or encouragement, or empowerment to deal with it. If anyone presents knows of a particular teaching that would shed some light then we share and discuss it.
Nichiren said that without faith, practice, and study there is no Buddhism. I think we each need to find the proper balance of that for ourselves. For me, faith as confidence and trust in the practice is foremost; but then one must follow through by setting aside time each day to chant and one must find ways to apply the insights and empowerment gained through chanting to helping others and perhaps sharing the Dharma with them; and finally study should be of the Lotus Sutra, gosho, and whatever other materials will edify us, provide us with guidance that matches our situation, and above all encourage us to continue our practice-realization.
Now I have heard many times people say that Buddhism is not about studyihng or using the intellect, and that rather one shoud just let go of all ideas and conceptions and go by intuition or grace alone. I think they have a fear that some people are going to tell them that they aren't real Buddhist unless they attain some encyclopediac knowledge of Buddhist doctrine and history, and perhaps even Sanskrit, Pali, and Chinese. But that is also off the mark in my view. I think that Buddhism is a Middle Way between anti-intellectualism and pedantic scholasticism. So here are my thoughts on the role of study in Nichiren Buddhism in no particular order:
1. It should be done in the context of practice.
2. It should be a support for practice and not restricted to just
intellectual curiosity or scholasticism or theory for its own sake
(though there is nothing wrong with that but it is not the purpose
of study in Buddhism).
3. One should always ask, "So what?" In other words, always try to
see if and how any particular teaching is actually relevant and
helpful to one's actual life.
4. It should be centred on the Lotus Sutra.
5. The gosho is our primary source of commentary on the faith,
practice, and study of the Lotus Sutra.
6. The other sutras and other Buddhist writings (particularly in the
T'ien-t'ai tradition) are helpful in that they provide more details
and explanations of things the sutra and gosho assume knowledge of
on the part of their readers. So they clarify the intent of the
Lotus Sutra and gosho by providing definitions and context. They
also provide some good advice in their own right.
7. Understanding Nichiren's gosho often means that one must also
become familiar with his references and assumptions regarding
teachings, values, and events beyond just Buddhism. Nichiren assumes
a general knowledge of Japanese and Chinese history, culture, lore,
and ethics. Sometimes these can be dealt with in footnotes, but
often I think it is good to read up on some of these things for
ourselves.
8. Don't go overboard getting immersed in points 6 and 7 as this is
a huge mass (or even morass) of material. If one can find a good
guide or commentary through it, that is helpful. Otherwise just
realize that practice and general familiarity with the intent of
Nichiren and the Lotus Sutra and above all one's own sincerity and
deep personal reflection are what will enable us to advance in
practice-realization. One need not transform oneself into a 5th
century BCE Indian monastic, or a 6th century Chinese monastic, or a
13th century Japanese monastic or even be a 21st century Buddhist
amatuer scholar to attain enlightenment. As Nichiren himself
teaches - the treasure tower is our own life.
I hope that clarifies my perspective regarding study.
Namu Myoho Renge Kyo,
Ryuei
In "On the Four Stages of Faith and the Five Stages of Practice" Nichiren asks if one needs to cultivate or practice the three types of learning or threefold training: precepts, meditation, and wisdom.
This is a simplification of the eightfold path:
right view and right intention = wisdom
right speech, right action, right livelihood = precepts
right effort, right mindfulness, and right concentratin = meditation.
So to ask if one needs to cultivate the three types of learning or threefold training is really to ask if one needs to follow the eightfold path in order to attain enlightenment.
First Nichiren directs attention to chapter 17 of the Lotus Sutra where, according to T'ien-t'ai interpretations of the Lotus Sutra, are to be found the following categories: the four stages of faith and the five stages of practice.
The four stages of faith describe the development of faith of those who lived in the lifetime of the Buddha and who heard the Lotus Sutra from him directly:
1. to believe in and understand the sutra even for a moment
2. to generally understand the import of the words of the sutra
3. to expound the teaching of the sutra widely for others
4. to realize with deep faith the truth expounded by the Buddha
The five stages of practice are for those who will hear the Lotus Sutra after the Buddha's passing:
1. to rejoice on hearing the Lotus Sutra
2. to read and recite the sutra
3. to expound the sutra to others
4. to embrace the sutra and practice the six perfections
5. to perfect one's practice of the six perfections
The six perfections are the qualities that bodhisattvas are said to cultivate over many lifetimes in order to become buddhas and they are:
1. Generosity
2. Precepts
3. Patience
4. Effort
5. Meditation
6. Wisdom
Wisdom is the most important because wisdom is the goal and the director of the others. Perfecting wisdom is itself enlightenment or buddhahood. It is the whole point of Buddhism, but also in Buddhism wisdom is never unaccompanied by the others. The first five perfections are the compassionate and active side of the wisdom that realizes selflessness.
So the 4th of the five stages of faith, and the 5th of the five stages of practice both have to do with perfecting wisdom and attaining buddhahood. "Realizing with deep faith the truth expounded by the Buddha" means to know what the Buddha knows, to be as wise as the Buddha; and "to perfect one's practice of the six perfections" likewise includes perfecting wisdom.
So these are the first categories that Nichiren is dealing with in "On the Four Stages of Faith and the Five Stages of Practice." But then he moves into a discussion of another T'ien-t'ai set of numbers, the six stages of practice also known as the six identities. These describe the practitioners growing identification with and realization of buddhahood. They are as follows:
1. stage of being a buddha in theory
2. stage of hearing the name and words of the truth
3. stage of perception and action
4. stage of resemblance to enlightenment
5. state of progressive awakening
6. stage of ultimate enlightenment
Nichiren wonders how the four stages of faith and five stages of practice in chapter 17 of the Lotus Sutra that describe the merit of those who take faith in the Lotus Sutra corresponds to the six stages of practice. He states that the T'ien-t'ai patriarchs had different opinions, but Nichiren opts for the version that equates the first stage of faith (in the four stages of faith) and first stage of practice (in the five stages of practice) with the second stage of the six identities - "hearing the name and words of the truth."
Now, obviously, we are living after the lifetime of the Buddha. So it is the five stages of practice from chapter 17 that really apply to us. And since the practice of the six perfections (which includes precepts and meditation) isn't mentioned until the 4th and 5th stages, he concludes that a beginner who is first rejoicing at hearing the sutra should not be concerned about them. And that faith should substitute for wisdom at this stage of practice, which also equates with the 2nd stage of identificaton of the Buddha - which is only "hearing the names and words of the truth" and not yet a stage of disciplined practice which begins at stage 3 with "perception and action" (which is about meditative introspection).
Nichiren then discusses how the practice of the six perfections is restricted to those at the lower 3 of the five stages of practice. I really don't think the word "restricted" is warranted here as the sutra does not say that one should not practice them. It does say that the merit accrued from a single moment of faith and rejoicing far surpasses the practice of the first 5 of the 6 perfections, with wisdom (buddhahood itself) being excepted. But chapter 17 does say that it would be even more wonderful if the practitioner also engaged in the six perfections. It is very clear about this. The T'ien-t'ai commentaries that Nichiren next cites, however, divide the passages of chapter 17 up into these categories whereby the practice of the six perfections only develops later. Therefore, beginners should not be concerned with them and should focus only on the single moment of rejoicing. Nichiren then discusses the great amount of merit involved in just that - focusing on the single moment of faith and rejoicing which is expressed through Odaimoku.
Nichiren does not say, however, that one should never progress beyond this initial stage. Nor does he seem to be saying that one should avoid the meritorious qualities of the six perfections and eightfold path, that would not make sense at all. Rather, he seems to be warning beginners not to get involved in perfectionism and the formalization of the eightfold path and six perfections. Instead, he seems to be advocating a first things first approach - and the first thing is to cultivate genuine faith - not blind belief, but trust and confidence in the Wonderful Dharma and our own ability to live in accord with it. All else will follow from that. When we are firmly rooted in faith, then we may progress to the next stages of the five stages of practice and consequently advance in the from stage 2 to stage 6 of the six stages of pracctice (aka six stages of identity). If Odaimoku is as efficacious as Nichiren claims in the rest of "On the Four Stages of Faith and Five Stages of Practice" then wouldn't it be strange if we did not mature and develop in our practice?
And yet, I would add this - I think that the Odaimoku as our primary practice can itself carry us all the way through. One may or may not adopt a program of self-conscious cultivation of particular meritorious qualities, but I think that if our practice of Odaimoku matures than those qualities will become manifest in our lives. We will find ourselves becoming generous, self-disciplined, patient, full of energy, centered and at peace, and wise. If not, then our practice is not bearing any fruit.
But what Nichiren is presenting us with is a form of Buddhism that has just one essential point - expressing our faith in the process through Odaimoku. Other than that - there are no formalities that must be observed other than this. On the other hand, each person may find the need to grow in different ways as their Odaimoku practice leads them. Some may feel a need to be more self-disciplined. Some may need to make an effort to be generous and more concerned with others. Some will want to take up various regimes of mental and bodily training and cultivation like jogging, martial arts, yoga, meditation, and so on. This is not to show a lack of faith in Odaimoku, but rather is an expression of the way each of us grows, develops, and challenges ourselves. It can all take place in the context of the primary point of faith in Namu Myoho Renge Kyo.
So what I see in "On the Four Stages of Faith and the Five Stages of Practice" is not a limited and reductionist approach to Buddhism, but rather an open-ended one. It points out the importance of establishing faith as the initial and primary point - but from there each person will grow into the full meaning of that as appropriate to them. Each person will express the spirit of Odaimoku in accord with their own talents, proclivities, and challenges and that is as it should be, instead of a one size fits all restrictive formal practice.
Now I want to address the issue of Sudden Enlightenment and Gradual Practice. Throughout "On the Four Stages of Faith and the Five Stages of Practice" Nichiren speaks of his disciples as like a baby drinking milk and benefiting even without understanding or they are like an infant emperor or a newly born dragon. The idea is that all the faculties are there - they just need to mature and develop. So it seems like Nichiren is saying that hearing the Lotus Sutra and accepting it is to realize and accept that we are essentially buddhas. But Nichiren does not seem to be saying that we are mature or fully grown buddhas. This is in accord with what is written in the 3rd chapter of the Sutra of Innumerable Meanings which is the opening part of the Threefold Lotus Sutra. For the sake of comparison and consideration I would like to share a passage about Sudden Enlightenment and Gradual Practice from Chinul (1158-1210) a near contemporary of Nichiren who was a Buddhist teacher in Korea. This is from his "Secrets of Cultivation the Mind" as translated by Thomas Cleary in the the anthology "Minding Mind: A Course in Basic Meditation":
Question: You say that the two categories of sudden enlightenment and gradual practice are guidelines followed by all sages. If enlightenment is sudden enlightenment, what is the need for gradual practice? If practce is gradual practice, why speak of sudden enlightenment? Please explain the meanings of sudden and gradual further, to eliminate remaining doubts.
Answer: As for sudden enlightenment, as long as ordinary people are deluded, they think their bodies are material conglomerates and their minds are random thoughts. They do not know that inherent essence is the true body of reality. They do not know that their own open awareness is the real Buddha. Seeking Buddha outside of mind, they run randomly from one impulse to another.
If a real teacher points out a way of entry for you, and for a single instant you turn your attention around, you see your own original essence. This essence originally has no afflictions; uncontaminated wisdom is inherently complete in it. Then you are no different from the Buddhas; thus it is called sudden enlightenment.
As for gradual practice, having suddenly realized fundamental essence, no different from Buddha, beginningless mental habits are hard to get rid of all at once. Therefore one cultivates practice based on enlightenment, gradually cultivating the attainment to perfection, nurturing the embryo of sagehood to maturity. Eventually, after a long time, one becomes a sage; therefore it is called gradual practice. It is like an infant, which has all the normal faculties at birth, but as yet undeveloped; only with the passage of years does it become an adult.
(pp. 32-33, Minding Mind: A Course in Basic Meditation translated by Thomas Cleary)
I would venture to say that for us Nichiren Buddhists, Nichiren is the sage who points out the way of entry, and the Odaimoku/Gohonzon is the way whereby we turn our attention around (from seeking happiness outside ourselves to discovering who and what we truly are) and see the essence - which is kanjin (observing the mind). Then we realize the "real Buddha" (as Chinul says) which is our own open awareness, at one with the true suchness or Myoho nature of reality. Based on this we gradually elevate our life condition and grow into the full use of our faculties - all the merits and qualities embodied in Namu Myoho Renge Kyo.
Namu Myoho Renge Kyo,
Ryuei
So, I saw the new layout for fraughtwithperil the other day and I have to admit that it made me chuckle. But then I am one of those kind of people who really enjoys irreverant humor. South Park literally has me in convulsions laughing whenever they make fun of religion. I guess it is because I myself have a love/hate relationship with religion in general. On the one hand it can inspire us, edify us, and help draw out our finest qualities and develop our ideals and aspirations. On the other hand it makes us take ourselves and certain people of the past too seriously, even idolatrously, and it can even heighten our clinging, aggression, and misery. Religion is too often used to manipulate people as well, by other people whose agendas are not religious at all but who are clever enough to appreciate how easy it is to push people's religious buttons. So sometimes I love religion and other times I truly despise it. And in this, Buddhism can sometimes be not much better than Christianity or Islam or other monotheistic religions.
However, I have discovered a sensibility in Buddhism, and particularly in some forms of it where iconoclasm is deliberately cultivated, and deconstruction of doctrines and beliefs is at the core of what being a Buddhist is all about. While this is particularly so in many Zen stories (and the iconoclasm of Zen is very much exaggerated and overemphasized actually) one also finds it in the Pali Canon. I remember when the San Francisco Sutra Salon was reading the Connected Discourses of the Buddha (Samyutta Nikaya) there was one passage where a monk asks the Buddha to give him a teaching. The Buddha turns around and basically says, "Why should I do that?All you will do is follow me around all day anyway." I was a bit taken aback by this, here was the Buddha in one of the historically credible records of his teaching telling people to back off a bit. It's like in the Gospel account of the resurrection where the Risen Lord says to Mary, "Don't cling to me." And of course many centuries later the Ch'an teacher Lin-chi told his monks that if they should meet the Buddha they should kill the Buddha. In other words, don't cling to images and concepts of holiness, or superstitously revere some external figure, you need to (as the Buddha said) work out your own salvation with diligence.
So does this mean we should turn around and have no reverance for the great teachers of the past or that we should treat them lightly? At this time I don't have an answer to that. When I see the South Park episode where Jesus and the Devil have a boxing match, and then the Devil wins by throwing the game after everyone has bet on him because he is buffer than Jesus I can't help but laugh. When I read the account in the Pali Canon of the monk who ascends into heaven to ask Brahma (aka God the Creator) where the four elements come from and return to and instead Brahma pulls the monk aside so the other heavenly beings don't hear and tells him that he doesn't know and that the monk should have asked the Buddha in the first place, I get a chuckle from that. So on the one hand I can't come out against jokes at the expense of God or Jesus or some revered teacher of the past because I find them funny too.
But does this lessen my respect for them? Does it mean that what Jesus, or Buddha, or Nichiren, or some other revered person of the past taught will have less impact on me? Or that the inspiring example they set will be lessened for me, because I no longer take them so seriously? I think that is perhaps a legitimate concern.
One thought I have is that these stories don't so much make fun or light of the people themselves (who if they are truly selfless might appreciate a light hearted jest at their expense) as they make light of the exaggerated way in which we worship and cling to them. For instance, I understand the story about the monk and Brahma to be not so much about making fun of God as it is about making fun of the way people think of God as a person and presume to speak for God when they don't actually know more than anyone else. In other words, I think it is making fun more of the images people have of God that are often presented by self-serving people and organizations with their own agendas. In the Buddha's time it was the brahmin caste who had presented God as a kind of Wizard of Oz type figure. This story is simply pulling the curtain back to show the brahmin manipulating the control panel and creating the light show so that they can pretend to speak for God.
Still, people do revere these figures and images: God (Brahma), Buddha, Jesus, Nichiren, Mohammed, etc... And one should be mindful of people's feelings. Buddhism in general shows great reverence to the buddhas, bodhisattvas, and great teachers of the past. In Nichiren Shu we offer them flowers and water and light and incense. We make these offerings out of respect and out of recognition that these beings personify the awakened nature of things and embody for us our own finest qualities so that we too will begin reclaims and express those qualities.
Even in Zen, which has a long tradition of stories and rhetoric that often seems very dismissive or even disprespectful, makes such offerings and treat the icons representing the buddhas, bodhisattvas, and figures of the past in a reverential manner. They even recite the list of the ancestors as part of their regular services out of respect and gratitude. So while Zen may be iconoclastic at times they do it in order to shake people out of unthinking idolatrous attitudes, not in order to make disrespect the order of the day. There is one story where a man comes to visit a Buddhist temple and begins dropping the ashes of his cigarette onto a statue of the Buddha. The Zen Master there asks him why he has done this, and the man tells him, "I am just showing that all is empty, nothing is more sacred than anything else." The Master says, "That may be so, but for my part I will express that by offering flowers and being respectful to all."
So I offer that as some of my own thoughts and reflections on the new layout for fraughtwithperil and its depiction of Nichiren Shonin which got a shocked chuckle from me the first time I saw it. But I do have a great respect for Nichiren despite some of my own ambivalence towards him that I feel at times, and I wonder if he would approve of this light-hearted co-opting of his image to promote this sight - a sight that is afterall dedicated to Nichiren Buddhism. Or perhaps he would take a more fuju fuse (don't give/don't receive) attitude, perhaps other Nichiren Buddhists might take a more fuju fuse attitude to this site because of that image. I know that I showed it to several other Nichiren Shu ministers. A couple were silent about it, perhaps not knowing what to think or not wanting to voice approval or disapproval; one told me he didn't find it funny as it was too irreverant; one made it clear he disapproved but then said, "At least they should give him a more elegant font."
Namu Myoho Renge Kyo,
Ryuei