The Writings of Nichiren

illarraza
Posts: 794
Joined: Fri Dec 09, 2011 4:30 am

Re: The Writings of Nichiren

Post by illarraza » Wed Feb 26, 2020 10:47 pm

dude wrote:
Wed Feb 26, 2020 5:51 am
illarraza wrote:
Sat Feb 22, 2020 2:43 am
Three translations of a passage from the Gift of Rice:

"Without food, I could not long continue to recite the sutra or concentrate on MEDITATION (Major Works)

"Under these circumstances [without food], my voice reciting the sutra would not long endure nor could I concentrate on FAITH. (1972 Nichiren Publication)

"Without food, I could not long continue to recite the sutra or concentrate on PRACTICE. (George Williams Gosho Reference).
what on earth is wrong with any of the translations? Do they not mean the same thing?
There is ~ 90 percent concordance. It is the ~ 10 percent that differs from the Fuji schools (SGI and NST). Here are some examples:

From Letter to Yoritomo:

"So I listened to the sermons of various priests and inquired into which teaching leads to Buddhahood. And I came to believe that, according to the teaching of the Lotus Sutra, the sage Nichiren is the sovereign of the threefold world, the father and mother of all people, and the emissary of Shakyamuni Buddha - Bodhisattva Jogyo." [NSIC version, page 227]

"As a result I have come to believe in the Lotus Sutra in which it is expounded that Nichiren Shonin is the Bodhisattva Jogyo [Superior Conduct] commanded by Sakyamuni Buddha, Lord of the Saha World and parent of all living beings, to appear in the Latter Days of the Degeneration as a messenger of the Buddha with the duty of propagating the Lotus Sutra. [NONA translation, page 206.]

If we look at the NSIC version we see a changing of the language to make Nichiren "the sovereign of the threefold world, the father and mother of all people". This goes against the teachings in the Lotus Sutra and the entire authenticated canon. Even in the entire Letter, the NSIC translation demonstrates a contradiction:

"The Lotus Sutra states, 'Now this threefold world is all my domain. The living beings in it are all my children.' If this scriptural statement is correct, then Lord Shakyamuni is the father and mother, teacher and sovereign of all the people in Japan." [same NSIC translation further down].

Since Sakyamuni is the parent, teacher and sovereign, Nichiren cannot be.

The correctness of the Nona translation is confirmed later in the NSIC version when it states the following:

"When the sage Nichiren, the envoy of Shakyamuni Buddha, was exiled because of the false charges leveled against him by the priest Ryokan, fighting broke out within one hundred days, just as he had predicted - and a great number of warriors perished." [NSIC version page 231.]

Note, here, the NONA translation is similar to the NSIC translation ..."In the eighth year of the Bun'ei Era [1271] when Nichiren Shonin, messenger of Sakyamuni Buddha, was exiled because of the slander of Ryokan-bo, a civil war broke out within one hundred days, as Nichiren predicted, and not a few warriors lost their lives." NONA translation, page 214.

We see another important change in the following passages:

"In your official letter you also state, "I revere the elder of Gokuraku-ji temple as the World-Honored One reborn," but this I cannot accept. The reason is: if what the sutra states is true, the sage Nichiren is the envoy of the Buddha who attained enlightenment in the REMOTE past, the provisional manifestation of Bodhisattva Jogyo, the votary of the essential teaching of the Lotus Sutra, and the great leader in the fifth five-hundred-year period [following the Buddha's passing]. [NSIC version, page 217]

The differences here are subtle but it still supports the NONA translation:

"It is also stated in your lordship's letter that your lordship reveres Ryokan-bo, Chief Priest of the Gokurakuji Temple, as if he were an incarnation of Sakyamuni Buddha. However this is hard for me to accept for if the teaching of the sutras is correct, Nichiren is a reincarnation of Bodhisattva Visistacarita [Superior Practice], a practitioner of the Lotus Sutra and a direct disciple of the Original and Eternal Sakyamuni Buddha who attained Buddhahood in the REMOTEST past, according to the essential part of the Lotus Sutra. Nichiren Shonin is a great leading master in the beginning of the fifth 500 year period after the Buddha's extinction." NONA translation, page 184.

John Petry comments:

"The NSIC version seeks to perpetuate a meaningless and unsubstantiated distinction between the remote past and the remotest past based upon a very strained reading of the 16th chapter of the Lotus Sutra. One that even the simplest reader can see is incorrect. In fact Prof. Burton who did the NSA translation of the Lotus Sutra indicates that the NONA version "the remotest" [or infinite] past is the correct interpretation."

Burton Watson states:

"But as Ananda proceeds to describe the staggering number and variety of human, non human and heavenly beings who have gathered to listen to the Buddha's discourse, we realize that we have left the world of factual reality behind. This is the first point to keep in mind in reading the Lotus Sutra. Its setting, its vast assembly of listeners, its dramatic occurrences in the end belong to a realm that totally transcends our ordinary concepts of time, space and possibility.

Again and again we are told of events that took place countless, indescribable numbers of kalpas or eons in the past, or of beings or worlds that are as numerous as the sands of million and billions of Ganges rivers. Such "numbers" are in fact no more than pseudo-numbers or non-numbers, intended to impress on us the impossibility of measuring the immeasurable. They are not meant to convey any statistical data but simply to boggle the mind and jar it lose from its conventional concepts of time and space. For in the realm of Emptiness, time and space as we conceive them are meaningless; anywhere is the same as everywhere, and now, then, never, forever are all one."

On page xix: " In chapter sixteen Sakyamuni reveals the answer to this riddle. The Buddha he says is an eternal being, ever present in the world, ever concerned for the salvation of all living beings. He attained Buddhahood an incalculably distant time in the past and has never ceased to abide in the world since then. ... From this we see that in the Lotus Sutra the Buddha who had earlier been viewed as a historical personality, is now conceived as a being who transcends all boundaries of time and space, an ever abiding principle of truth and compassion that exists everywhere and within all beings." [Watson preface to the Lotus Sutra]

Petry again comments:

"This shoots down the meaningless claim that the 16th chapter refers to a remote as opposed to remotest time, the language is clearly intended to mean an infinitely long time period, extending into the past and forward into the future. From here the attempt to then build the distinction between Nichiren as a true Buddha which is not supported by this gosho although it does try to make reference to a "provisional" manifestation of Bodhisattva Jogyo. The entire concept collapses like a house of cards. The passage in the NSIC version also reinforces the NONA version of "Sakyamuni Buddha, Lord of the Saha World and parent of all living beings" as opposed to the tortured NSIC translation of "the sage Nichiren is the sovereign of the threefold world, the father and mother of all people, and the emissary of Shakyamuni Buddha - Bodhisattva Jogyo." A claim at odds with the rest of the same Gosho as well as other Gosho and the Lotus Sutra."

Jacqueline Stone as one of the principle translators of SGI's Major Writings, clarifies:

"My own participation in the work for those volumes (The Major Writings of Nichiren Daishonin, vols. 1 and 2) as one of the principal translators and editors, will account for any similarities between the English versions contained therein and the ones appearing here. The Major Writings was intended chiefly for Nichiren devotees as well as for an interested general readership. I have retranslated these seven pieces here in accordance with the rather different standards of academic Buddhist translation and my own preferences for wording. In some cases I have altered the interpretation of specific passages in ways I now feel more closely approximate the text. I have also worked from a different Japanese edition of Nichiren's collected writings (Showa teihon Nichiren Shonin ibun, 1989.)"-- From Some Disputed Writings in the Nichiren Corpus Dr. Stone's Ph.D. Dissertation UCLA, 1990

Her original translations of the Major Writings [MW] and the subsequent Writings of Nichiren Daishonin [WND] are derived from the Gosho Zenshu issued by the Nichiren Shoshu, admittedly Gosho not written in their original form. In addition, the translators [translations] were influenced and modified by feedback from non-Japanese speaking SGI-USA senior leaders and editors.

Article from Nichiren Shoshu Shinyo, September, 1995

"...This Gosho differs from the Gosho Zenshu and the Major Writings of Nichiren Daishonin in that the writings published in the Showa Shintei (New Edition) Gosho appear in the precise order in which they were initially written by the Daishonin and in their entire original form, that is all archaic Chinese characters and texts have been left intact, and no modifications have been made."

Here are two passages from On Rebuking Slander of the Law and Eradicating Sin:

...we see from the sutra that only these four bodhisattvas had been the disciples of Shakyamuni, the lord of teachings, since numberless major world system dust particle kalpas in the past; from the time he had first aroused the aspiration for and attained enlightenment, they had never followed any other Buddha, nor had they required the instruction of the theoretical and essential teachings.

Thus T’ien-t’ai says, 'The great assembly witnessed the Bodhisattvas of the Earth alone making this pledge.' He also states, “[The Buddha said of the Bodhisattvas of the Earth,] ‘These are my disciples, destined to propagate my Law.’ Miao-lo says, 'The children propagate the Law of the father.' And Tao-hsien states, “The Law embodied therein [in the Lotus Sutra] is the Law that was realized countless kalpas in the past, and therefore it was entrusted to persons who had been the Buddha’s disciples from countless kalpas in the past.' Thus these five characters of Myoho-renge-kyo were entrusted to these four bodhisattvas." (WND)

“It appears that these Four Bodhisattvas are the people who are the disciples of the Master of Teachings Lord Shakya since kalpas as many as the worlds touched or not by the dust particles of five hundred of tens of trillions of nayutas of assamkheyas of great trichiliocosms (gohyaku jinden go) and who also, from their first arising of the Bodhi Mind, have not adhered to other Buddhas and who have not yet made an appearance in the Two Doctrines [of the Manifestations and the Original]. Tendai says, “He only sees the issuing of vows from the direction below [the Earth]”. He also says, “These are My disciples; they should spread My Dharma” and so on. Myoraku says, “The child spreads the father's Dharma." Tao‑hsien says, “Since the Dharma is the Dharma of the One Who Attained Long Ago, therefore He assigns it to the people of the One Who Attained Long Ago." It is the Five Characters Myo Ho Ren Ge Kyo that He yields to these Four People.” (STN, v. 1, 783‑784 -- Lamont)

WND..."from the time he had first aroused the aspiration for and attained enlightenment"

Lamont (and NONA?) translation: Four Bodhisattvas....from their first arising of the Bodhi Mind.

Notice, there is nothing in Lamont's translation about Shakyamuni having first aroused the aspiration for enlightenment (because Shakyamuni Buddha of the Juryo Chapter has always been enlightened).

Here are three translated passages from A Gift of Rice:

"Without food, I could not long continue to recite the sutra or concentrate on MEDITATION (Major Works)

"Under these circumstances [without food], my voice reciting the sutra would not long endure nor could I concentrate on FAITH. (1972 Nichiren Publication)

"Without food, I could not long continue to recite the sutra or concentrate on PRACTICE. (George Williams Gosho Reference).

Not so subtle differences.

Now we get into the meat of the problem. The Fuji schools inserting false doctrine into the writings of Nichiren Daishonin. From the True Object of Worship:

"At this time the countless Bodhisattvas of the Earth will appear and establish in this country the object of devotion, foremost in Jambudvipa, that depicts Shakyamuni Buddha of the essential teaching attending the eternal Buddha." - SGI translation of a Gosho passage from The True Object of Worship [based on the Nichiren Shoshu's modern Japanese Gosho Zenshu.

"This is the very time when the original disciples of the Buddha will spring up from underground, attend both sides of the Eternal Buddha [Shakyamuni] revealed in the essential section of the Lotus Sutra and establish in this land of Japan the supreme object of worship in the world." -- Nichiren Shu's translation of the same passage from the Showa Tehon, the Gosho in its original form.

"Now is the time that the earth-issuing Bodhisattvas shall appear andestablish in this country the true object of worship, the most perfect representation of the Supreme Being that has ever been honored by the
whole world. This object shall be the image of the Buddha accompanied by those of the Four Great Bodhisattvas." Senchu Murano translation also from the Showa Tehon

Although both translations from the original Chinese Gosho differs somewhat, there is no "true Buddha" other than Shakyamuni Buddha of the Essential teachings as translated by the Soka Gakkai/NST.

Again, from the True Object of Worship:

"After the Buddha displayed his ten supernatural powers, he entrusted the five characters of the Mystic Law to the Bodhisattvas of the Earth." (Major Works from Gosho Zenshu)

"Having thus manifested the ten divine powers, Shakyamuni Buddha transmitted the five characters of myo, ho, ren, ge, kyo to the original disciples of the Buddha since the eternal past, who had sprung up from underground." [Nona Translation

Someone wrote:

"Just to be sure, I ran the original and these two translations by a Japanese teacher (whose primary degree is in Japanese Classics, so she's fluent in 13C. Japanese). She said that Murano's translation is closest to the original. She's puzzled by the NSIC translation, which is completely different from the original text."

From Repaying Debts of Gratitude:

"First, in Japan and all the other countries throughout the world, the object of worship should, in all cases, be the Lord Shakamuni of true Buddhism." (Mw) vol 4, Repaying Debts of Gratitude, pg 271)

"Answer: 'One: Japan and so on to the whole of Jambudvipa should uniformly take the Master of teachings Lord Shakya of the Original Doctrine as the Object of Worship."

The VERY, VERY bottom line... Nichiren never once wrote Nam Myoho renge kyo, not in any writing and not on any Gohonzon but the Fuji schools always translates Nam Myoho renge kyo in every writing. How can we take their translations as faithful to the originals? I advise everyone to get as many translations as they can find in order to assemble what Nichiren actually taught.

tkp67
Posts: 1376
Joined: Sun May 12, 2019 5:42 am

Re: The Writings of Nichiren

Post by tkp67 » Wed Feb 26, 2020 11:13 pm

The VERY, VERY bottom line... Nichiren never once wrote Nam Myoho renge kyo, not in any writing and not on any Gohonzon but the Fuji schools always translates Nam Myoho renge kyo in every writing. How can we take their translations as faithful to the originals? I advise everyone to get as many translations as they can find in order to assemble what Nichiren actually taught.
I would be sincerely and deeply interested in understanding the measurable cause and effect that is the product of that very difference outside your ardent correction.

illarraza
Posts: 794
Joined: Fri Dec 09, 2011 4:30 am

Re: The Writings of Nichiren

Post by illarraza » Thu Feb 27, 2020 7:56 pm

tkp67 wrote:
Wed Feb 26, 2020 11:13 pm
The VERY, VERY bottom line... Nichiren never once wrote Nam Myoho renge kyo, not in any writing and not on any Gohonzon but the Fuji schools always translates Nam Myoho renge kyo in every writing. How can we take their translations as faithful to the originals? I advise everyone to get as many translations as they can find in order to assemble what Nichiren actually taught.
I would be sincerely and deeply interested in understanding the measurable cause and effect that is the product of that very difference outside your ardent correction.
I seem to remember that you intimated that I seek disunity among the sects. On the contrary, I seek the type of unity seen in pre-sectarian Buddhism, especially before the fourth Buddhist council. I seek for a non-sectarian Nichiren Buddhism based solely on the Lotus Sutra Buddhism of Nichiren. As I demonstrated with the Excerpts from Handbook of Contemporary Japanese Religions Soka Gakkai Chapter Levi McLaughlin contributor, no one was more an agent of disunity than the Soka Gakkai with your Bible of Shakubuku or Manual of Forced Conversion edited by Daisaku Ikeda: https://markrogow.blogspot.com/2018/12/ ... -of_2.html No one was more an agent of disunity than the SGI AND the Nichiren Shoshu chanting Nam Myoho renge kyo rather than Namu Myoho renge kyo.

The Importance of the Character Mu

Only Namu Myoho renge kyo is correct because Namu Myoho renge kyo is the personal name of the Supreme Law. Neither Nam Myoho renge kyo, Namo Miao Fa Lien Hua Ching, Namas Saddharma pundarika sutra nor Devotion to the Scripture of the Lotus Blossom of the Wonderful Dharma is the name of the Supreme Law.

Even were Nichiren to have written the Daimoku in brail, it is written Namu Myoho renge kyo. Nichiren never wrote Nam Myoho renge kyo, not once in thirty years, not on his Gohonzons nor in his writings.

“And when the two characters for Namu are prefixed to Myoho-renge-kyo, or the Lotus Sutra of the Wonderful Law, we have the formula Namu-myoho-renge-kyo.” -- The Opening of the Eyes

"The jewels of this jeweled vehicle are the seven precious substances which adorn the great cart. The seven jewels are precisely the seven orifices in one's head, and these seven orifices are precisely the [seven characters] na-mu-myo-ho-ren-ge-kyo, the essential Dharma for the Final Dharma Age." -- Mounting This Jeweled Vehicle, They Directly Arrive at the Place of Enlightenment

Nichiren on discarding even a single character of the Lotus Sutra:

"A single character of the Lotus Sutra is like the great earth, which gives rise to all things. A single character is like the great ocean, which contains the water from all rivers. A single character is like the sun and moon, which illuminate all four continents.

“Now the Latter Day of the Law, is the time when the seven characters of Namu Myoho renge kyo-the heart of the twenty-eight chapters of the Lotus Sutra that Shakyamuni Buddha who had achieved enlightenment in the remote past, along with the bodhisattvas Jogyo, Muhengyo and the others is to propogate-will alone spread throughout the country.”

"In the first five hundred years of the Former Day of the Law following the Buddha’s passing, only Hinayana teachings spread, while in the next five hundred years, provisional Mahayana teachings spread. The thousand years of the Middle Day of the Law saw the rise of the theoretical teaching. In the beginning of the Latter Day of the Law, only the essential teaching spreads, but even so, the theoretical teaching should not be discarded. Nowhere in the entire Lotus Sutra do we find a passage suggesting that we should discard the first fourteen chapters, which comprise the theoretical teaching. When we distinguish between the theoretical and the essential teachings on the basis of the threefold classification of the entire body of the Buddha’s teachings, the pre-Lotus Sutra teachings were to be spread in the Former Day, and the theoretical teaching, in the Middle Day, but the Latter Day is the time to propagate the essential teaching. In the present period the essential teaching is primary, while the theoretical teaching is subordinate. But those who therefore discard the latter, saying it is not the way to enlightenment, and believe only in the former, have not yet understood the doctrine of Nichiren’s true intention. Theirs is a completely distorted view."

"Thus a single word of this Lotus Sutra is as precious as a wish-granting jewel, and a single phrase is the seed of all Buddhas."

"Again, a single character equals innumerable others, for the validity of the sutra was attested to by the Buddhas of the ten directions. The treasures bestowed by a single wish-granting jewel equal those bestowed by two such jewels or by innumerable jewels. Likewise, each character in the Lotus Sutra is like a single wish-granting jewel, and the innumerable characters of the sutra are like innumerable jewels. The character myō was uttered by two tongues: the tongues of Shakyamuni and Many Treasures. The tongues of these two Buddhas are like an eight-petaled lotus flower, one petal overlapping another, on which rests a jewel, the character of myō.

The jewel of the character myō contains all the benefits that the Thus Come One Shakyamuni received by practicing the six pāramitās in his past existences: the benefits he obtained through the practice of almsgiving by offering his body to a starving tigress and by giving his life in exchange for that of a dove; the benefits he obtained when he was King Shrutasoma who kept his word, though it meant his death, in order to observe the precepts;10 the benefits he obtained as an ascetic called Forbearance by enduring the tortures inflicted upon him by King Kāli;11 the benefits he obtained as Prince Earnest Donor and as the ascetic Shōjari, and all his other benefits. We, the people of this evil latter age, have not formed even a single good cause, but [by bestowing upon us the jewel of myō] Shakyamuni has granted us the same benefit as if we ourselves had fulfilled all the practices of the six pāramitās. This precisely accords with his statement “Now this threefold world is all my domain, and the living beings in it are all my children.” Bound as we common mortals are by earthly desires, we can instantly attain the same virtues as Shakyamuni Buddha, for we receive all the benefits that he accumulated. The sutra reads, “Hoping to make all persons equal to me, without any distinction between us.” This means that those who believe in and practice the Lotus Sutra are equal to Shakyamuni Buddha."

"Therefore, a single word from one of these kings can destroy the kingdom or insure order within it. The edicts handed down by rulers represent a type of pure and far-reaching voice. Ten thousand words spoken by ten thousand ordinary subjects cannot equal one word spoken by a king."

"Similarly, though we gather together all the various sutras, such as the Flower Garland Sutra, the Āgama sutras, the Correct and Equal sutras, the Wisdom, Nirvana, Mahāvairochana, and Meditation sutras, they could never equal even a single character of the Lotus Sutra."

"Shakyamuni Buddha and the written words of the Lotus Sutra are two different things, but their heart is one. Therefore, when you cast your eyes upon the words of the Lotus Sutra, you should consider that you are beholding the living body of the Thus Come One Shakyamuni."

"The characters of this sutra are all without exception living Buddhas of perfect enlightenment. But because we have the eyes of ordinary people, we see them as characters. For instance, hungry spirits perceive the Ganges River as fire, human beings perceive it as water, and heavenly beings perceive it as amrita. Though the water is the same, it appears differently according to one’s karmic reward from the past."

The blind cannot see the characters of this sutra. To the eyes of ordinary people, they look like characters. Persons of the two vehicles perceive them as the void. Bodhisattvas look on them as innumerable doctrines. Buddhas recognize each character as a golden Shakyamuni. This is what is meant by the passage that says, “[If one can uphold this sutra], one will be upholding the Buddha’s body.”1 Those who practice with distorted views, however, are destroying this most precious sutra. You should simply be careful that, without differing thoughts, you single-mindedly aspire to the pure land of Eagle Peak. A passage in the Six Pāramitās Sutra2 says to become the master of your mind rather than let your mind master you. I will explain in detail when I see you.

“Now this Lotus Sutra of the Wonderful Law I have been speaking of represents the true reason why all Buddhas make their advent in the world and teaches the direct way to the attainment of Buddhahood for all living beings. Shakyamuni Buddha entrusted it to his disciples, Many Treasures Buddha testified to its veracity, and the other Buddhas extended their tongues up to the Brahmā heaven, proclaiming, ‘All that you [Shakyamuni] have expounded is the truth!’ Every single character in this sutra represents the true intention of the Buddhas, and every brushstroke of it is a source of aid to those who repeat the cycle of birth and death. There is not a single word in it that is untrue."

"Even if one were to prepare a feast of a hundred flavors, if the single flavor of salt were missing, it would be no feast for a great king. Without salt, even the delicacies of land and sea are tasteless."

“The Lotus Sutra of the Wonderful Law, before which I bow my head, in its single case, with its eight scrolls, twenty-eight chapters, and 69,384 characters, is in each and every one of its characters the true Buddha who preaches the Law for the benefit of living beings.”

"Every single character in this sutra represents the true intention of the Buddhas, and every brushstroke of it is a source of aid to those who repeat the cycle of birth and death. There is not a single word in it that is untrue."

"If one discards one word or even one brushstroke of the sutra, the offense is graver than that of one who kills one’s parents ten million times over, or even of one who sheds the blood of all the Buddhas in the ten directions."

I can supply dozens more similar passages.

Were believers to chant together, some chanting Namu Myoho renge kyo and others chanting Nam Myoho renge kyo, what a discordant mess it would be. Some chanting Namu Myoho renge kyo and others chanting Nam Myoho renge kyo is one of the principle causes of Nichiren faith disunity. One may spout all the theoretical reasons in the world why Nam Myoho renge kyo is equally correct but reality and actuality trumps them all.

Throwing out the character Mu is to throw out a golden Buddha from the heart of the Lotus Sutra. Perhaps the SGI should remove the character Mu from their Gohonzons as they have from Nichiren's writings?

Addendum 1

Nichiren never wrote Nam and despite the argument that the Japanese/Chinese rules of grammar would not support writing Nam, I am sure the Supreme Votary of the Lotus Sutra would have found a way to explain how to divorce the characters from their generally accepted pronunciation were Nam the correct pronunciation. Do you really think that Nichiren wanted some of his disciples to chant Nam and others to chant Namu? The other part of the argument is derived from the fact that Japan's and more generally East Asia's great vowel shift occurred in the 14th century. Therefore, during the time of Nichiren, everyone pronounced every Sino-Japanese character. There will never be unity in the Nichiren community unless both the recitation of the Daimoku and our doctrines are uniform. Nichiren praised Saicho for his attempts at unifying the Buddhist community and he will praise those from Eagle Peak who strive to accomplish same.

Addendum 2 from the Kempon Hokke archives

"NAM" AND "NAMU"

In the 13th Century, Japanese was pronounced as it was written, therefore we can assume that Nichiren chanted "Namu". Since the 3rd Century AD, a large number of Chinese words were incorporated into the Japanese language. These words were pronounced in Japanese approximately as they were in Chinese, but subsequently their pronunciation was modified considerably. In Nichiren's day, however, all syllables were pronounced . In Chinese, "nam mu" is pronounced as two syllables (roughly, "nan woo"). In the Muromachi Period (1333-1528), pronunciation underwent great change. It is only from this time that we can see the dropping of the final "u" in Japanese words.

Coincidentally, in this same time period (1350-1550) there appeared in our own language the "Great Vowel Shift" (so named by the Danish linguist, Otto Jespersen d.1943) wherein pronunciation of the vowels in Middle English were changed dramatically and consonants were dropped (as a sound) in many words, but were retained in spelling. (i.e. "walking" used to be pronounced "wa-l-king", etc.)

Perhaps once Nichiren was dead, The Devil King wanted to bring chaos into the Daimoku of the Lotus Sutra (as he sought to bring chaos into Shakyamuni's teachings, after Shakyamuni was dead), so he set up conditions for a worldwide shift in pronunciation, just to lessen the effects of the "good medicine for Mappo" (i.e. the Daimoku), Funny thing is, only Taisekiji adopted the practice of a six-syllable Daimoku. Most other Nichiren sects kept the "nam mu". We are discussing a linguistic point here, but the real reason for chanting "Nam mu myo ho renge kyo" is doctrinal, not linguistic. To remove a kanji from the chant is insane as well as uncalled for.

From the Gosho "REPLY TO OTA KINGO" (4/8/81)

"I, Nichiren, as the leader of the Bodhisattvas of the Earth, have indeed inherited these Three Great Secret Laws from the teacher, the Great Enlightened One and World Honored One, face to face, at a time two thousand and some odd years ago in the past. What, I, Nichiren, teach and practice is the exact, true, Three Great Secret Laws of Ji found in the Juryo chapter. The teaching that I propagate has not been altered in the slightest respect, even in form that which I inherited at Eagle Peak."

The fact that so many Taisekeji believers defend "nam" so blindly is suspicious. The usual response would be,"Namu" is correct, but we chant "nam", because we have been led to believe that it is the same as "namu"." Instead, American Taisekiji-ites are rabid about sticking to "nam", come hell or high water! These same people don't know if Taisekeji is telling the truth or not, since Americans don't know Japanese language. But they actually get into screaming matches over this point, instead of thinking about what might have been the "correct" chant in Nichiren's day, when Japanese was pronounced as it was written.

They are like fundamentalist Christians, when they are told that their bible is radically altered from the texts of Christianity, as they existed in 1st Century Palestine. The doctrine of Nichiren is that the Daimoku is seven Chinese characters, (and at that time, the Chinese pronunciation would be seven syllables, no omissions), the object of worship is the gohonzon (which is basically the 16th chapter of the Lotus Sutra, the "ceremony in the air", revealing the original eternal Shakyamuni Buddha's life and land.. There is no doctrine of a "Dai-Gohonzon" housed at Taisekeji.....ALL of Nichiren's gohonzons were the supreme mandala. The Taisekeji mandala isn't even in Nichiren's handwriting!

It's an obvious forgery. The "kaidan" is still a mystery (that's Nichiren's 3rd "great secret law".) It's certainly not and never was the "Sho Hondo", which was a sprawling replica of the 1964 Olympic Games auditorium in Tokyo.

Dropping the "mu" character in the Daimoku of Taisekeji seems to have made the other deceptions (so-called "dai-gohonzon", sho-hondo, many forged texts and documents, etc.) so easy to accept. Any one who chants "na mu" eventually starts questioning Taisekeji doctrine, almost as if the full Daimoku awakens them from the hypnotic spell of Taisekiji. Weird, isn't it? But it holds true, under the "actual proof" criteria. If you chant "na mu", you awaken from the Taisekeji "dream". That's the "doctrinal" mystery. How can one simple make so much difference? Yet it does. Perhaps it's as if you call out for "Bob Smith", but he only answers to "Robert Smith", so he never hears you calling him, because he doesn't respond to "Bob", never. Some imposter named "Bob" might even respond to the "abbreviated" call, who knows? After all, it's a fake honzon, posing as an authentic Nichiren gohonzon at Taisekeji. To perpetrate that kind of deception, the author must have been capable of great cunning and treachery. The real author may be Mara himself, who can assume the form of a "golden buddha", as Shakyamuni warned.

Mark

tkp67
Posts: 1376
Joined: Sun May 12, 2019 5:42 am

Re: The Writings of Nichiren

Post by tkp67 » Thu Feb 27, 2020 10:04 pm

Mark,

I don't recall intimating your intention. I recall 2 things. Venerating your efforts to promote Nichiren Buddhism and questioning the benefit in regards cause and effect of shakubuku of the complete bodies of Nichiren practitioners. Especially in light of the Lotus and Nichiren's writings mentioning otherwise. Neither of those translations are in question here. A lack of a direct answer leaves questions, but I won't be as brazen to assume it hasn't been contemplated. You may not realize the cautious measure of my words but that has been a common denominator here.

Regards

illarraza
Posts: 794
Joined: Fri Dec 09, 2011 4:30 am

Re: The Writings of Nichiren

Post by illarraza » Sat Feb 29, 2020 9:39 pm

tkp67 wrote:
Thu Feb 27, 2020 10:04 pm
Mark,

I don't recall intimating your intention. I recall 2 things. Venerating your efforts to promote Nichiren Buddhism and questioning the benefit in regards cause and effect of shakubuku of the complete bodies of Nichiren practitioners. Especially in light of the Lotus and Nichiren's writings mentioning otherwise. Neither of those translations are in question here. A lack of a direct answer leaves questions, but I won't be as brazen to assume it hasn't been contemplated. You may not realize the cautious measure of my words but that has been a common denominator here.

Regards
Certainly the translations are in question here. "A lack of direct answer" about what? Cautious about the overwhelming evidence? For how many years did Soka Gakkai accept On the First Bath, The 106 Articles, and on the True Cause as the writings of Nichiren. Your reticence to accept that there are other Gosho not written by Nichiren and to accept that the Fuji translations may be flawed, is troublesome.

Independents serve a great purpose. To help bring back those who have abandoned the Lotus Sutra because of Soka Gakkai's transgressions. Never forget that out of the ~600,000 SGI/NST gohonzons bestowed to people in the United States, less than 7% remain as SGI devotees.

narhwal90
Posts: 945
Joined: Mon Jan 25, 2016 3:10 am

Re: The Writings of Nichiren

Post by narhwal90 » Sat Feb 29, 2020 11:35 pm

I believe the question was "I would be sincerely and deeply interested in understanding the measurable cause and effect that is the product of that very difference outside your ardent correction.", as specifically applied to the use of "Nam" vs "Namu".

tkp67
Posts: 1376
Joined: Sun May 12, 2019 5:42 am

Re: The Writings of Nichiren

Post by tkp67 » Sun Mar 01, 2020 12:15 am

illarraza wrote:
Sat Feb 29, 2020 9:39 pm
Your reticence to accept that there are other Gosho not written by Nichiren and to accept that the Fuji translations may be flawed, is troublesome.
Where have I shown reticence to accept this? I would be interested in what words made you draw that conclusion.

Let me be very clear about my distinction here. I do not harbor doubt that their relationship with the Lotus Sutra will go unrequited regardless of the causes, conditions and capacities encountered.

Orthodoxy serves a purpose but it is not THE purpose in and of itself. It is a basis. The sutra translation of that sutra is no in question regardless of school. This takes the wind out of the manipulative end game of altered writings, because all these "streams" still point to the same source.

The discussion would then be which one suits causes, conditions and capacities more effectively. The end result of which deep contemplation might reveal that the division in the reality one might be seeing could be diversity in the teachings.

I don't believe Nichiren would put such a premium on solidarity if it wasn't as important an aspect of the Lotus Sutra itself and none of the schools seem to question the validity of this gosho / teaching of the lotus.

So it leads me to ask the question what is the measurable detriment in these differences versus the detriment of publicly admonishing them?

The potency and validity of Nichiren buddhism is dismissed because of the vocal division propagated on the internet.

This is repaying a debt of gratitude? The wisdom escapes me, I must be deluded thinking it is compassion.

illarraza
Posts: 794
Joined: Fri Dec 09, 2011 4:30 am

Re: The Writings of Nichiren

Post by illarraza » Sun Mar 01, 2020 7:37 am

tkp67 wrote:
Sun Mar 01, 2020 12:15 am
illarraza wrote:
Sat Feb 29, 2020 9:39 pm
Your reticence to accept that there are other Gosho not written by Nichiren and to accept that the Fuji translations may be flawed, is troublesome.
Where have I shown reticence to accept this? I would be interested in what words made you draw that conclusion.

Let me be very clear about my distinction here. I do not harbor doubt that their relationship with the Lotus Sutra will go unrequited regardless of the causes, conditions and capacities encountered.

Orthodoxy serves a purpose but it is not THE purpose in and of itself. It is a basis. The sutra translation of that sutra is no in question regardless of school. This takes the wind out of the manipulative end game of altered writings, because all these "streams" still point to the same source.

The discussion would then be which one suits causes, conditions and capacities more effectively. The end result of which deep contemplation might reveal that the division in the reality one might be seeing could be diversity in the teachings.

I don't believe Nichiren would put such a premium on solidarity if it wasn't as important an aspect of the Lotus Sutra itself and none of the schools seem to question the validity of this gosho / teaching of the lotus.

So it leads me to ask the question what is the measurable detriment in these differences versus the detriment of publicly admonishing them?

The potency and validity of Nichiren buddhism is dismissed because of the vocal division propagated on the internet.

This is repaying a debt of gratitude? The wisdom escapes me, I must be deluded thinking it is compassion.
"The sutra translation of that sutra is no in question regardless of school. This takes the wind out of the manipulative end game of altered writings, because all these "streams" still point to the same source."

Again, not really.

Burton Watson translates a passage from Chapter 21 of the Lotus Sutra as follows:

"At that time the Buddha spoke to Superior Practices and the others in the great assembly of bodhisattvas, saying: "The supernatural powers of the Buddhas, as you have seen, are immeasurable, boundless, inconceivable. If in the process of entrusting this sutra to others I were to employ these supernatural powers for a measurable, boundless hundreds, thousands, ten thousands, millions of asamkhya kalpas to describe the benefits of the sutra, I could never finish doing so. To put it briefly, all the doctrines possessed by the Thus Come One, the storehouse of all the secret essentials of the Thus Come One - all these are proclaimed, revealed, and clearly expounded in this sutra.

For this reason, after the Thus Come One has entered extinction, you must single-mindedly accept, uphold, read, recite, explain, preach and transcribe it, and practice it as directed. In any of the various lands, wherever there are those who accept, uphold, read, recite, explain, preach, transcribe, or practice it as directed, or wherever the sutra rolls are preserved, whether in a garden, a forest, beneath a tree, in monks quarters, in the lodgings of white-robed laymen, in palaces, or in mountain valleys or the wide wilderness, in all these places one should erect towers and offer alms. Why? Because you should understand that such spots are places of religious practice. In such places have the Buddhas gained anuttara-samyak-sambodhi, in such places have the Buddhas turn the wheel of the Law, in such places have the Buddhas entered parinirvana."

Bunno, Kato, Etal. translates the same passage:

"At that time the Buddha addressed Emminent Conduct and the host of other Bodhisattvas: "The divine powers of buddhas are so infinite and boundless that they are beyond thought and expression. Even if I, by these divine powers, through infinite, boundless hundred thousand myriad kotis of asemkheya kalpas, for the sake of entailing it, were to declare the merits of this sutra, I should still be unable to reach the end of those [merits]. Essentially speaking, all the laws belonging to the Tathagata, all the mysterious, essential treasuries of the Tathagata, and the very profound conditions of the Tathagata, all are proclaimed, displayed, revealed, and expounded in this sutra.Therefore you should, after the extinction of the Tathagata, wholeheartedly receive and keep, read and recite, explain and copy, cultivate and practice it as the teaching. In whatever land, whether it be received and kept, read and recited, explained and copied cultivated and practiced as the teaching; whether in a place where a volume of the sutra is kept, or in a temple, or in a grove, or under a tree, or in a monastery, or in a lay devotee's house, in a palace or a mountain, in a valley or in the wilderness, in all these places you must erect a caitya and make offerings. Wherefore? You should know that [all] these spots are the thrones of enlightenment. On these [spots] the buddhas attain Perfect Enlightenment; on these [spots] the buddhas roll the wheel of the Law; on these [spots] the buddhas [enter] parinirvana." (Lotus Sutra, Chapter 21, The Power of the Tathagata)

Leon Hurvitz translates this same passage;

"The Buddha then addressed Him of Superior Practice along with the others in the great assembly of Bodhisattvas. "The spiritual powers of all Buddhas are similarly immeasurable and boundless, beyond conception or imagining. Were I, for the sake of entrusting this scripture to others, to expound its merits and virtues for untold and limitless hundreds of thousands of myriad millions of eons by means of these-spiritual powers of mine, I would still not be able to exhaust its riches. In short, all the Teachings that I as a Tathagata possess, all the spiritual powers that I have at my disposal, all my unseen storehouses and all my extremely profound activities are expounded, revealed and explained in this scripture. For this reason, after my parinirvana, you should wholeheartedly accept and hold to it, study and recite it, understand and expound it, write it down and make copies of it and, just as you preach it, so practice in accordance with it.

"If there is anyone in any land or country who accepts, holds to, studies, recites, understands, expounds, writes down, copies or practices it as he preaches it, be it in a place where Scripture books reside, or in a garden, or in a grove of trees, or under a tree, or in a monk's quarters, or in the lodging of a white-clad layman, or within the halls of the nobility, or on a mountain, or in a valley, or in an open plain, therein will a stupa be raised and an offering be made. And for what reason? Know that such a place is indeed a seat for enlightenment: in such places Buddhas find Complete and Perfect Enlightenment, in such places Buddhas turn the Wheel of the Dharma, in such places Buddhas enter parinirvana."

"Because you should understand that such spots are places of religious practice."(Watson)

"You should know that [all] these spots are the thrones of enlightenment." (Bunno)

"Know that such a place is indeed a seat for enlightenment."(Hurvitz)

Don't you think that, after seeing these highlighted sentences and reading again and again the three translated passages above, that the SGI advisers to Watson had an agenda to mute the Buddha's message and passion for the Lotus Sutra? Please, think about it. Watson's passage is drab and passionless. Bunno's is vibrant and filled with passion and Hurvitz's is to the point. Do you think the Buddha was passionless or circumspect?

What Gosho are you referring to that everyone is uniform in believing it is authentic? If you are referring to the Heritage of the Ultimate Law, "it is alleged to be a forgery because it doesn't have a proper "holograph" (signed original) and follows certain conventions which other forged Gosho follow."* (Tendai Original Enlightenment)

Geocities Nichiren by Chris Holte

Nichiren followed the Four Standards

1). the doctrine (dharma) over the person (puru.sa) presenting it;
2). the spirit (artha) of the text over the words (vya~njana) in which it is presented;
3). the precise meanings (nitaartha) over our interpretations (neyaartha) thereof;
4). direct or immediate knowledge (j~naana) over mediated, discursive consciousness (vij~naana).

If the doctrine is false, so the person. The precise meaning over the interpretations of the various sects.

Time is much more important than causes, conditions, and capacities according to Nichiren.

You wrote:"The end result of which deep contemplation might reveal that the division in the reality one might be seeing could be diversity in the teachings."

I disagree. How can we have unity if there are a diversity of the teachings?

The disorder in the Nichiren community

Nichiren writes in Repaying Debts of Gratitude:

“Miao-lo wrote commentaries on T’ien-t’ai’s works in thirty volumes, the writings known as The Annotations on “Great Concentration and Insight,” The Annotations on “The Profound Meaning of the Lotus Sutra,” and The Annotations on “The Words and Phrases of the Lotus Sutra.” Not only did these thirty volumes of commentary serve to eliminate passages of repetition in T’ien-t’ai’s works and to elucidate points that were unclear, but at the same time, in one stroke, they refuted the Dharma Characteristics, Flower Garland, and True Word schools, which had escaped T’ien-t’ai’s censures because they did not exist in China during his lifetime.”

This happened towards the end of the former half of the Middle Day of the Law. Then, in the latter half of the Middle Day, Nichiren writes about Saicho:

“Immediately he vowed to do something about the situation, saying, "Because the people of Japan are all patrons of those who are slandering the correct teaching, the nation will surely fall into chaos.’ He thereupon expressed his criticisms of the six schools, but when he did so, the great scholars of the six schools and the seven major temples of Nara rose up in anger and flocked to the capital, until the nation was in an uproar. These men of the six schools and seven major temples were filled with the most intense animosity toward Saicho. But as it happened, on the nineteenth day of the first month in the twenty-first year of the Enryaku era (802), Emperor Kammu paid a visit to the temple called Takao-dera, and he summoned fourteen eminent priests— namely, Zengi, Shoyu, Hoki, Chonin, Kengyoku, Ampuku, Gonso, Shuen, Jiko, Gen’yo, Saiko, Dosho, Kosho, and Kambin— to come to the temple and debate with Saicho.”

After defeating them in debate, thanks to Saicho, Japan united under the provisional teachings of the Lotus Sutra.

Today, the disorder in the Nichiren community, with respect to the essential teachings, is much worse than the disarray during the Daishonin’s day regarding the provisional sects, let alone the situation among the various sects during the Middle Day. What’s more, the former ruling party in Japan supports the Komeito and therefore, the SGI. Nichiren, the Buddhist Prophet wrote, quoting the Nirvana Sutra in the Opening of the Eyes:

“At that time, this sutra will be widely propagated throughout Jambudvipa. In that age there will be evil monks who will steal this sutra and divide it into many parts, losing the color, scent and flavor of the correct teaching that it contains. These evil men will read and recite this sutra, but they will ignore and put aside the profound and vital principles that the Thus Come One has expounded in it and replace them with ornate rhetoric and meaningless talk. They will tear off the first part of the sutra and stick it on at the end, tear off the end and put it at the beginning, put the end and the beginning in the middle and the middle at the beginning or the end. You must understand that these evil monks are the companions of the devil.”

This is the reality of the world today. The SGI has widely propagated the Lotus Sutra throughout the world but the teachings have lost the color, scent and flavor of the correct teaching that it contains. The SGI leaders and members read and recite this Sutra but they ignore and put aside the vital principles that the Thus Come One has expounded in it. They have replaced the vital principles with ornate rhetoric such as: “We chant the Lotus Sutra to refute the Lotus Sutra”; “Nichiren is the Original Eternal Buddha”; “Myoho renge kyo is the Original Eternal Buddha.”; “Nichiren said this but he meant that.”; and “The SGI is the only group of true believers”.

Is not the reality laid out in the Rissho Ankoku Ron, the reality of warfare, famine, fires, floods, drought, etc. upon us to an even greater degree than during the time of Nichiren, despite the widespread propagation of the Sutra throughout Jambudvipa? The reasons are, the Law has been changed and the Gohonzon has been altered, the vital principles of the Lotus Sutra have been forgotten, and there is no unity in the Nichiren Sangha.

And yet, there is not one person who says, “perhaps this man has reason for saying these things.” (A paraphrasing of a passage in Repaying Debts of Gratitude).

The SGI will continue to spread Nam(u) myoho renge kyo but will it spread the vital principles contained therein? Most importantly, will it spread the Great Secret Law of the Object of Worship?:

“Answer: ‘One: Japan and so on to the whole of Jambudvipa should uniformly take the Master of Teachings Lord Shakya of the Original Doctrine as the Object of Worship.”

The Great Teacher Miao-lo states:

“Even people whose minds deviate from truth will gain great blessings if they form a relationship with an object of truth. But if a person forms a bond with an object that deviates from truth, even if that bond is free from the hindrances of doubt, he will be unable to foster the seed of Buddhahood.”

The SGI must return to the Gohonzon based on the Lord of Teachings, Shakyamuni Buddha of the Sixteenth Chapter of the Lotus Sutra for Kosen Rufu to be realized. It must repudiate the Nichiren as True Buddha Gohonzon of the Great Destroyer of Buddhism, Nichikan. This would help to unify the Nichiren Sangha and SGI would then be embraced by other Nichiren believers [except the Nichiren Shoshu]. We would respect your peccadillos and you ours. If you fundamentally changed this one doctrine of the SGI faith, we would be overjoyed. We would bestow upon SGI members a Gohonzon based on Lord Shakya of the Original Doctrine.

tkp67
Posts: 1376
Joined: Sun May 12, 2019 5:42 am

Re: The Writings of Nichiren

Post by tkp67 » Sun Mar 01, 2020 1:04 pm

illarraza wrote:
Sun Mar 01, 2020 7:37 am
"The sutra translation of that sutra is no in question regardless of school. This takes the wind out of the manipulative end game of altered writings, because all these "streams" still point to the same source."

Again, not really.

Burton Watson translates a passage from Chapter 21 of the Lotus Sutra as follows:

"At that time the Buddha spoke to Superior Practices and the others in the great assembly of bodhisattvas, saying: "The supernatural powers of the Buddhas, as you have seen, are immeasurable, boundless, inconceivable. If in the process of entrusting this sutra to others I were to employ these supernatural powers for a measurable, boundless hundreds, thousands, ten thousands, millions of asamkhya kalpas to describe the benefits of the sutra, I could never finish doing so. To put it briefly, all the doctrines possessed by the Thus Come One, the storehouse of all the secret essentials of the Thus Come One - all these are proclaimed, revealed, and clearly expounded in this sutra.

For this reason, after the Thus Come One has entered extinction, you must single-mindedly accept, uphold, read, recite, explain, preach and transcribe it, and practice it as directed. In any of the various lands, wherever there are those who accept, uphold, read, recite, explain, preach, transcribe, or practice it as directed, or wherever the sutra rolls are preserved, whether in a garden, a forest, beneath a tree, in monks quarters, in the lodgings of white-robed laymen, in palaces, or in mountain valleys or the wide wilderness, in all these places one should erect towers and offer alms. Why? Because you should understand that such spots are places of religious practice. In such places have the Buddhas gained anuttara-samyak-sambodhi, in such places have the Buddhas turn the wheel of the Law, in such places have the Buddhas entered parinirvana."

Bunno, Kato, Etal. translates the same passage:

"At that time the Buddha addressed Emminent Conduct and the host of other Bodhisattvas: "The divine powers of buddhas are so infinite and boundless that they are beyond thought and expression. Even if I, by these divine powers, through infinite, boundless hundred thousand myriad kotis of asemkheya kalpas, for the sake of entailing it, were to declare the merits of this sutra, I should still be unable to reach the end of those [merits]. Essentially speaking, all the laws belonging to the Tathagata, all the mysterious, essential treasuries of the Tathagata, and the very profound conditions of the Tathagata, all are proclaimed, displayed, revealed, and expounded in this sutra.Therefore you should, after the extinction of the Tathagata, wholeheartedly receive and keep, read and recite, explain and copy, cultivate and practice it as the teaching. In whatever land, whether it be received and kept, read and recited, explained and copied cultivated and practiced as the teaching; whether in a place where a volume of the sutra is kept, or in a temple, or in a grove, or under a tree, or in a monastery, or in a lay devotee's house, in a palace or a mountain, in a valley or in the wilderness, in all these places you must erect a caitya and make offerings. Wherefore? You should know that [all] these spots are the thrones of enlightenment. On these [spots] the buddhas attain Perfect Enlightenment; on these [spots] the buddhas roll the wheel of the Law; on these [spots] the buddhas [enter] parinirvana." (Lotus Sutra, Chapter 21, The Power of the Tathagata)

Leon Hurvitz translates this same passage;

"The Buddha then addressed Him of Superior Practice along with the others in the great assembly of Bodhisattvas. "The spiritual powers of all Buddhas are similarly immeasurable and boundless, beyond conception or imagining. Were I, for the sake of entrusting this scripture to others, to expound its merits and virtues for untold and limitless hundreds of thousands of myriad millions of eons by means of these-spiritual powers of mine, I would still not be able to exhaust its riches. In short, all the Teachings that I as a Tathagata possess, all the spiritual powers that I have at my disposal, all my unseen storehouses and all my extremely profound activities are expounded, revealed and explained in this scripture. For this reason, after my parinirvana, you should wholeheartedly accept and hold to it, study and recite it, understand and expound it, write it down and make copies of it and, just as you preach it, so practice in accordance with it.

"If there is anyone in any land or country who accepts, holds to, studies, recites, understands, expounds, writes down, copies or practices it as he preaches it, be it in a place where Scripture books reside, or in a garden, or in a grove of trees, or under a tree, or in a monk's quarters, or in the lodging of a white-clad layman, or within the halls of the nobility, or on a mountain, or in a valley, or in an open plain, therein will a stupa be raised and an offering be made. And for what reason? Know that such a place is indeed a seat for enlightenment: in such places Buddhas find Complete and Perfect Enlightenment, in such places Buddhas turn the Wheel of the Dharma, in such places Buddhas enter parinirvana."

"Because you should understand that such spots are places of religious practice."(Watson)

"You should know that [all] these spots are the thrones of enlightenment." (Bunno)

"Know that such a place is indeed a seat for enlightenment."(Hurvitz)

Don't you think that, after seeing these highlighted sentences and reading again and again the three translated passages above, that the SGI advisers to Watson had an agenda to mute the Buddha's message and passion for the Lotus Sutra? Please, think about it. Watson's passage is drab and passionless. Bunno's is vibrant and filled with passion and Hurvitz's is to the point. Do you think the Buddha was passionless or circumspect?
The stark differential you measure in passion and circumspect is reflective of your mind not all minds. If there was a real payload to the differential of words you would have substantive fruit from contemplation on the matter.
What Gosho are you referring to that everyone is uniform in believing it is authentic? If you are referring to the Heritage of the Ultimate Law, "it is alleged to be a forgery because it doesn't have a proper "holograph" (signed original) and follows certain conventions which other forged Gosho uoote]follow."* (Tendai Original Enlightenment)
there are many that mention this. which one would you like to choose from?

http://nichiren.info/gosho/HeritageUltimateLawLife.htm

https://www.nichirenlibrary.org/en/wnd-1/Content/71
Geocities Nichiren by Chris Holte

Nichiren followed the Four Standards

1). the doctrine (dharma) over the person (puru.sa) presenting it;
2). the spirit (artha) of the text over the words (vya~njana) in which it is presented;
3). the precise meanings (nitaartha) over our interpretations (neyaartha) thereof;
4). direct or immediate knowledge (j~naana) over mediated, discursive consciousness (vij~naana).

If the doctrine is false, so the person. The precise meaning over the interpretations of the various sects.

Time is much more important than causes, conditions, and capacities according to Nichiren.

You wrote:"The end result of which deep contemplation might reveal that the division in the reality one might be seeing could be diversity in the teachings."

I disagree. How can we have unity if there are a diversity of the teachings?
Difference and diversity are two sides of the same phenomenon. What you see as conflicting difference I see as diversity in teachings. This is why measurable cause and effect is needed to validate one's observations.

Projecting assumptions based on the nature of one's own mind alone will not yield viable answers.

The disorder in the Nichiren community

Nichiren writes in Repaying Debts of Gratitude:

“Miao-lo wrote commentaries on T’ien-t’ai’s works in thirty volumes, the writings known as The Annotations on “Great Concentration and Insight,” The Annotations on “The Profound Meaning of the Lotus Sutra,” and The Annotations on “The Words and Phrases of the Lotus Sutra.” Not only did these thirty volumes of commentary serve to eliminate passages of repetition in T’ien-t’ai’s works and to elucidate points that were unclear, but at the same time, in one stroke, they refuted the Dharma Characteristics, Flower Garland, and True Word schools, which had escaped T’ien-t’ai’s censures because they did not exist in China during his lifetime.”

This happened towards the end of the former half of the Middle Day of the Law. Then, in the latter half of the Middle Day, Nichiren writes about Saicho:

“Immediately he vowed to do something about the situation, saying, "Because the people of Japan are all patrons of those who are slandering the correct teaching, the nation will surely fall into chaos.’ He thereupon expressed his criticisms of the six schools, but when he did so, the great scholars of the six schools and the seven major temples of Nara rose up in anger and flocked to the capital, until the nation was in an uproar. These men of the six schools and seven major temples were filled with the most intense animosity toward Saicho. But as it happened, on the nineteenth day of the first month in the twenty-first year of the Enryaku era (802), Emperor Kammu paid a visit to the temple called Takao-dera, and he summoned fourteen eminent priests— namely, Zengi, Shoyu, Hoki, Chonin, Kengyoku, Ampuku, Gonso, Shuen, Jiko, Gen’yo, Saiko, Dosho, Kosho, and Kambin— to come to the temple and debate with Saicho.”

After defeating them in debate, thanks to Saicho, Japan united under the provisional teachings of the Lotus Sutra.

Today, the disorder in the Nichiren community, with respect to the essential teachings, is much worse than the disarray during the Daishonin’s day regarding the provisional sects, let alone the situation among the various sects during the Middle Day. What’s more, the former ruling party in Japan supports the Komeito and therefore, the SGI. Nichiren, the Buddhist Prophet wrote, quoting the Nirvana Sutra in the Opening of the Eyes:

“At that time, this sutra will be widely propagated throughout Jambudvipa. In that age there will be evil monks who will steal this sutra and divide it into many parts, losing the color, scent and flavor of the correct teaching that it contains. These evil men will read and recite this sutra, but they will ignore and put aside the profound and vital principles that the Thus Come One has expounded in it and replace them with ornate rhetoric and meaningless talk. They will tear off the first part of the sutra and stick it on at the end, tear off the end and put it at the beginning, put the end and the beginning in the middle and the middle at the beginning or the end. You must understand that these evil monks are the companions of the devil.”
This is the reality of the world today. The SGI has widely propagated the Lotus Sutra throughout the world but the teachings have lost the color, scent and flavor of the correct teaching that it contains. The SGI leaders and members read and recite this Sutra but they ignore and put aside the vital principles that the Thus Come One has expounded in it. They have replaced the vital principles with ornate rhetoric such as: “We chant the Lotus Sutra to refute the Lotus Sutra”; “Nichiren is the Original Eternal Buddha”; “Myoho renge kyo is the Original Eternal Buddha.”; “Nichiren said this but he meant that.”; and “The SGI is the only group of true believers”.
Is not the reality laid out in the Rissho Ankoku Ron, the reality of warfare, famine, fires, floods, drought, etc. upon us to an even greater degree than during the time of Nichiren, despite the widespread propagation of the Sutra throughout Jambudvipa? The reasons are, the Law has been changed and the Gohonzon has been altered, the vital principles of the Lotus Sutra have been forgotten, and there is no unity in the Nichiren Sangha.

And yet, there is not one person who says, “perhaps this man has reason for saying these things.” (A paraphrasing of a passage in Repaying Debts of Gratitude).

The SGI will continue to spread Nam(u) myoho renge kyo but will it spread the vital principles contained therein? Most importantly, will it spread the Great Secret Law of the Object of Worship?:

“Answer: ‘One: Japan and so on to the whole of Jambudvipa should uniformly take the Master of Teachings Lord Shakya of the Original Doctrine as the Object of Worship.”

The Great Teacher Miao-lo states:

“Even people whose minds deviate from truth will gain great blessings if they form a relationship with an object of truth. But if a person forms a bond with an object that deviates from truth, even if that bond is free from the hindrances of doubt, he will be unable to foster the seed of Buddhahood.”

The SGI must return to the Gohonzon based on the Lord of Teachings, Shakyamuni Buddha of the Sixteenth Chapter of the Lotus Sutra for Kosen Rufu to be realized. It must repudiate the Nichiren as True Buddha Gohonzon of the Great Destroyer of Buddhism, Nichikan. This would help to unify the Nichiren Sangha and SGI would then be embraced by other Nichiren believers [except the Nichiren Shoshu]. We would respect your peccadillos and you ours. If you fundamentally changed this one doctrine of the SGI faith, we would be overjoyed. We would bestow upon SGI members a Gohonzon based on Lord Shakya of the Original Doctrine.
I would appreciate citations regarding the commentary I highlighted in bold.

You never answered in regards to the detriment of sowing discord among practitioners.
All disciples and believers of Nichiren should chant Nam-myoho-renge-kyo with one mind (itai doshin), transcending all differences among themselves13 to become as inseparable as fish and the water in which they swim. This spiritual bond is the basis for the universal transmission of the ultimate law of life and death. Herein lies the true goal of Nichiren's propagation. When you are so united, even the great hope for kosen-rufu can be fulfilled without fail. But if any of Nichiren's disciples should disrupt the unity of itai doshin, he will destroy his own castle from within.
You admitted the SGI propogates the LS. Does ardent correction of their position propagate the lotus or denigrate it? Can you tell me how many people you saved by bringing them to the lotus this way versus those who abandoned the notion of practice due to the obvious delusional discord.

Try asking outside of your own being for that one Mark. Also without a gosho or expert from the lotus that declares perfection in orthadoxy is the one true vehicle I am having a hard time supporting your position. Especially since it is unreasonable and unsolicited in a thread for veneration of Nichiren's writings.

Seems your corrective wrath has blinded you to the purpose of this simple thread. Which is why I question paying back how that facilitates to paying one's debt to the buddhas.

Note the first post.
Hello,

The writings of Nichiren are a source of profound wisdom. I would like to share sections of the writing (and encourage others to do the same) for veneration the purpose of veneration of these works. I hope to remain mindful of not only Nichiren's many in body, one in mind doctrine within the writings as well as remain mindful of the diversity of practice embraced at Dharmawheel.

illarraza
Posts: 794
Joined: Fri Dec 09, 2011 4:30 am

Re: The Writings of Nichiren

Post by illarraza » Sun Mar 01, 2020 6:13 pm

You should be reprimanding the Soka Gakkai and Nichiren Shoshu for sowing discord, not me. I believe that Soka Gakkai and Nichiren Shoshu are icchantikas, hardly Nichiren Buddhists so my writings regarding them can hardly be construed as breaking the unity of believers. They are NOT believers.

I can give you many citations from the Manual of Forced Conversion and Dave Baldshin's essay on the SGI's teachings that the Lotus Sutra has lost it's power in the Latter Day:

The SGI Bible of Shakubuku (1951), supervised by Daisaku Ikeda,
was published by the Soka Gakkai to train believers. The Soka
Gakkai no longer publishes the Bible of Shakubuku because it
promotes the Nichiren Shoshu. Nevertheless, SGI's fundamental
doctrines have not changed except for denying that the heritage of
the Law is transmitted through the person of High Priest of Nichiren
Shoshu. Now they claim that the heritage is only transmitted through
the Successive Presidents of the Soka Gakkai.

"Shakyamuni's dharma is the dharma of the past and no longer
beneficial". (page 63, The Bible of Shakubuku)

Nichiren taught that Shakyamuni's Lotus Sutra is the only teaching
to be spread in the Latter Day.

"It is necessary to realize that we no longer have a connection
to Shakyamuni's Buddhism." (page 65, The Bible of Shakubuku)


Nichiren taught that we are the direct disciples of the Original
Eternal Buddha Shakyamuni.

"You should know that Nichiren Daishonin is the only true Buddha
because Shakamuni's Buddhism is useless." (page 67, The Bible of
Shakubuku)


Nichiren taught that Shakyamuni Buddha is the Original Eternal Buddha
and we can not even discard the Theoretical Section of the Lotus Sutra,
let alone the Essential Section.

"Buddha Shakamuni is inferior to the true Buddha Nichiren." (page
316, The Bible of Shakubuku)


Nichiren taught that all Buddhas throughout the past, present,
and future, are emanations of Shakyamuni Buddha. He also taught
that those who abandon Shakyamuni will fall into the Avici hell.

"The Lotus Sutra which is the long-cherished wish of Buddha
Shakamuni is no longer valid in this era, not in the least." (page93,
The Bible of Shakubuku)


Nichiren says the Lotus Sutra is the ultimate teaching of the past,
present, and future

"If you don't worship the Gohonzon of NST (SGI), you will know no
well-being in the age of Mappo." (page70, The Bible of Shakubuku)


Yet, the deluded SGI members criticize us for pointing out that the
Nichikan Gohonzon breeds evil men.

'If you worship the Honzon of a wicked religion, you will naturally
experience misfortune (page280, The Bible of Shakubuku).


The misfortune of the SGI senior leaders and their family members,
is actual proof that they worship a Honzon of a wicked religion and
the tremendous good fortune of the believers in the Kempon Hokke
is proof of the righteousness of our Honzon and the goodness of our
religion.

"All other sects except NST (SGI) are wicked religions and are a
negative influence on society. (page280, The Bible of Shakubuku)


The reality is that wherever the SGI has spread, the people have
suffered every manner of misfortune and even their own members
obtain neither merit nor virtue.

"The teachings of Buddha Shakamuni is as useless as last year's
calendar. If you are guided by his teachings, your life will surely
fail as a logical result." (page303,The Bible of Shakubuku)


Then why so many unrealized dreams among the Soka Gakkai
members and why such wonderful benefits in the life of Nichiren
believers who embrace the Lotus Sutra and Shakyamuni Buddha?

"Every person who doesn't worship the Gohonzon of Fuji-Taiseki temple
(SGI) are bad people who slander the true dharma.' (page314, The Bible
of Shakubuku)


Then, the SGI members are bad because, according to their own criteria,
they slander the "true dharma" of Fuji-Taisekiji temple. The reality is
that they are bad people, especially their high salaried leaders, for
other real and serious transgressions: For abandoning the Lotus Sutra
and Lord Shakyamuni Buddha and exploiting the Dharma for personal
gain.

"The family which believes in the so-called Nichiren-shu will have
children who have deformities, mental retardation or madness."
(page321, The Bible of Shakubuku)


Then, why do so many children of SGI top senior leaders never make
it past their twenty first birthday while most Nichiren Shu priests' and
believers' children not only survive but thrive? The reason is that the
SGI's leaders curses and particularly Ikeda's curses have returned to the
originator. For slandering votaries of the Lotus Sutra they or their SGI
family members suffer every manner of disease and death before they grow
old.

"All other sects except NST (SGI) are false heresies who exert a
bad influence on society." (page323, The Bible of Shakubuku)


Then, why does France label the SGI a dangerous cult and has
Daisaku Ikeda never once received an award or honor from his
own people, the Japanese

The Twenty Eight Chapter Lotus Sutra, according to SGI, has lost its effectiveness while Nichiren teaches:

"I have accordingly quoted the passages from the Lotus Sutra that read, 'In the evil age of the Latter Day of the Law if there is someone who can uphold this sutra . . . ,' 'in the latter age hereafter, when the Law is about to perish . . . ,' and 'they [the Buddhas] make certain that the Law will long endure' in order to demonstrate the error [of believing that the Lotus Sutra has lost its effectiveness]. " -- Nichiren

But in order to assert that the Lotus Sutra has lost its effectiveness, Dave Baldshun (SGI Study Department leader) and other Soka Gakkai leaders and members cite the following passage from Reply to Lord Ueno:

"Now, in the Latter Day of the Law, neither the Lotus Sutra nor the other sutras lead to enlightenment. Only Nam-myoho-renge-kyo can do so. This is not my own judgment. Shakyamuni, Many Treasures, the Buddhas of the ten directions, and the bodhisattvas who emerged from the earth as numerous as the dust particles of a thousand worlds have so determined it. To mix other practices with this Namu-myoho-renge-kyo is a grave error. A lantern is useless when the sun rises. How can dewdrops be beneficial when the rain falls? Should one feed a newborn baby anything other than its mother's milk? No addition of other medicines is needed with a good medicine. Somehow this woman remained true to this principle, and continued to uphold her faith until the last moment of her life. How admirable, how worthy!

With my deep respect,
Nichiren

The first day of the fourth month in the first year of Koan (1278)

You will find dozens of citations for this on Google Groups Alternate Religion Buddhism of Nichiren.

The Soka Gakkai takes the Gosho out of context in order to debase the Lotus Sutra. What this does to their believers, their minds of faith, and to the teachings, is unpardonable.

The One Great Secret Law is Namu Myoho renge kyo. This is the teachings of Soka Gakkai, the Nichiren Shu, and the Kempon Hokke. The Nichiren Shoshu teaches that the One Great Secret Law is the DaiGohonzon. I will leave aside for the moment who is correct about the One Great Secret Law. Every last Nichiren Buddhist, from the newest member to the most experienced knows that there is no practice in the Latter Day other than chanting Namu Myoho renge kyo. SGI's oft repeated argument implying that the Nichiren Shu, the Honmon Butsuryu Shu, and the other Nichiren practitioners, neither practice nor understand the import of Namu myoho renge, is nothing but a straw man argument. It is a logical fallacy.

Lord Ueno is none other the young samurai, Nanjo Tokimitsu. This writing is from 1278 in response to offerings he received from Lord Ueno and in memorium for the death of Lord Ueno's niece. Here the Daishonin is stating that Namu Myoho renge kyo is the practice for the Latter Day. We read in an earlier part of this letter [which SGI members never cite] :

"After Many Treasures Buddha had closed the door of the treasure tower and the other Buddhas had returned to their original lands, not even Shakyamuni Buddha himself could have denied the Lotus Sutra, whatever other sutras he might have expounded in an effort to do so, because the other Buddhas had all joined in affirming its truth. That is why in the Universal Worthy and Nirvana sutras, which follow the Lotus Sutra, the Lotus Sutra is praised but never disparaged. Nonetheless, priests like Shan-wu- wei of the True Word school and the founders of the Zen school have repudiated the Lotus Sutra, and the entire Japanese nation has now taken faith in their teachings, just like those who were deceived by the rebels Masakado and Sadato. Japan is now on the brink of ruin because it has for many years been the archenemy of Shakyamuni, Many Treasures, and the Buddhas of the ten directions, and in addition, the person who denounces these errors is persecuted. Because such offenses thus accumulate one atop another, our nation will soon incur the wrath of heaven."

On the one hand we see that repudiating the Lotus Sutra is a cause for falling into hell and on the other hand we read that, "neither the Lotus Sutra nor the other sutras lead to enlightenment". How does one resolve this seeming paradox? Nichiren Daishonin writes in the True Object of Worship (Kanjin No Honzon Sho):

"Answer: This is a matter that is difficult to believe and difficult to understand. T’ien-t’ai defined two points that are “difficult to believe and difficult to understand.” One lies in the realm of doctrinal teachings and the other in the realm of meditative practice. With regard to the former, in the sutras preached before the Lotus Sutra we read that persons of the two vehicles and icchantikas, or persons of incorrigible disbelief, are forever barred from attaining Buddhahood, and that Shakyamuni Buddha, the lord of teachings, attained enlightenment for the first time in this world. Nevertheless, we find that the theoretical and the essential teachings of the Lotus Sutra repudiate both these statements. One Buddha who says two things as opposite as fire and water— who could believe him? This is the point that is “difficult to believe and difficult to understand” in the realm of doctrinal teachings.

The point that is “difficult to believe and difficult to understand” in the realm of meditative practice, concerns the principle of the hundred worlds and thousand factors and that of three thousand realms in a single moment of life, which explains that even insentient beings are endowed with the ten factors of life, and that they are endowed with both material and spiritual aspects.":

Thus we see that Nanjo Tokimitsu was confused by the Tientai practice of the Lotus Sutra that was prevalent in Nichiren Daishonin's day. The Lotus Sutra is practiced differently according to the time. Here Nichiren is talking about Tientai's Lotus Sutra teachings and practice. The Lotus Sutra itself must never be disparaged, contrary to the slanderous Soka Gakkai teachings. Disparaging the Lotus Sutra is why their members suffer in the Great Citadel of Hell, why Japan is on the verge of ruin, and why their teachings lead people into the Lower Three Worlds.

One can not read the entirety of the writings, especially the Five Major Writings, and perceive that Nichiren Daishonin disparaged the Lotus Sutra. Soka Gakkai practitioners are evil people, according to Nichiren Daishonin.

Nichiren means what he says:

Eric Toro SGI Senior Leader teaches:

"It is not enough to assume that Myoho Renge Kyo is the Lotus Sutra". Nor is it accurate to say that the Lotus Sutra is Shakyamuni's life in sumi ink. The energy of our practice and living movement for Kosen Rufu derives from Nichiren's wisdom of the correct reading of the Lotus Sutra. The Tendai (Tien Tai) sect of Japan did not understand the Lotus Sutra or put faith into its propogation as Nichiren did. Big difference. For Nichiren it is simply Nam Myoho Renge Kyo alone. The fact that he used Shakyamuni as a way for the people of his time to understand was simply like that of a fisherman who employs a lure to bait the fish. Those Japanese monks who saw Nichiren as a Bodhisattava underling of Shakyamuni Buddha do not understand the principle of wisdom which leads to the "equality of all Buddhas". and were simply swayed by fear of the political power structure of feudal Japan. This issue is embodied in the difference between Nikko Shonin's practice and Niko Shonin's practice in the Minobu contraversy." -- Eric Toro SGI Senior Leader

I have already refuted these concepts which derive from Dave Baldshun, SGI Vice Study Department Chief''s article:

Understanding The Writings of Nichiren Daishonin
By Dave Baldschun
SGI-USA Vice Study Department Leader

Here is the first part of my refutation, If you wish to see the entire refutation, e-mail me.

Dave Baldschun: "Nichiren Daishonin’s writings, SGI President Ikeda has said, “The Gosho are the Buddhist scripture for the Latter Day of the Law” (“The World of Nichiren Daishonin’s Writings,”April 2002 Living Buddhism, p. 8)."

Mark: Let us never forget that we chant Namu Myoho renge kyo, devotion to the Lotus Sutra (Myoho renge kyo), not Namu Gosho or devotion to the Gosho. The Lotus Sutra was preached for all people of this Latter Age equally without regard to their capacities. The Gosho was often preached according to the capacity of the individual recipient of the Gosho. In just this first introductory sentence of Dave Baldschun's essay, we have a grievous omission and lack of understanding.

Dave Baldschun: "Studying his writings is an essential part of our Buddhist practice. Reading them can be gratifying and inspiring; it can also be challenging and, without understanding the context in which he wrote, it can be confusing."

Mark: Yes and we should never forget the Lotus Sutra which Nichiren lived and cherished:

"The physical and spiritual which are one in essence, manifest themselves as two distinct aspects; thus the Buddha’s mind found expression as the written words of the Lotus Sutra. These written words are the Buddha’s mind in a different form. Therefore, those who read the Lotus Sutra must not regard it as consisting of mere written words, for those words are in themselves the Buddha’s mind." (On Wooden and Painted Images)

There is no doubt that, here, Nichiren is referencing the twenty-eight Chapter Lotus Sutra. To rely on the SGI to gain understanding and resolve confusion, rather than the Lotus Sutra, is a futile endeavor. Dave Baldschun hides critical information necessary to understand the teachings. Nichiren cherished the twenty-eight Chapter Lotus Sutra till the very last moment of his life.

Dave Baldschun: "Underlying everything Nichiren wrote and did was his boundless compassion and vow to relieve the suffering of all people. He was willing to endure anything for the sake of the Law. He was genuinely humble and at the same time, supremely confident. He was not arrogant. All of this is reflected in his writings. Some of his works are easy to understand, poetic in their beauty and heart rending. Others are more difficult—some because they address doctrinal distortions of his day and others because he references societal views of thirteenth century Japan that seem archaic by today’s standards."

Mark: Thanks to SGI and Taisekaji, the writings have become somewhat difficult to understand and muddled. By forging Gosho and altering Gosho or their translations, a correct understanding of the Gosho has become more difficult. Certainly however, it is not a monumental task and is accessible to everyone, even a beginner on the path. The Nichiren Lotus Sutra faith and practice enables everyone to traverse the thickets of misunderstanding and more importantly, to understand the heart of the Daishonin.

The Lotus Sutra states:

"Of yore i made a vow,
Wishing to cause all creatures
to rank equally without difference with me.
According to the vow I made of old,
Now[all] has been perfectly fulfilled....
[But] the unwitting [remain] confused
And, going astray, never accept my teaching.
I know that all these creatures
Have never practiced the fundemental goodness,
Are firmly attatched to the five desires,
And through infatuation are in distress;
By reason of these desires,
They fall into the three evil paths;
Transmigrating in the six states of existence,
They suffer the utmost misery
Received into the womb in minute form,
Life after life they ever increase and grow,
Poor in virtue and little happiness.
They are oppressed by all the distresses;
They have entered the thickets of heretical views,
Such as 'existence' or nonexistence';
Relying on these [false] views
Altogether sixty-two,
They are deeply attatched to these false laws,
Firmly holding, unable to give them up,
Self sufficient and self inflated,
Suspicious, crooked, and faithless in mind;
During thousands and milliards of kalpas
They have not heard the name of a buddha,
Nor have they heard the True Law. (Lotus Sutra Chapter 2)

If it was so difficult to sort things out, if only one could do so through the Soka Gakkai and the teachings of Daisaku Ikeda, the Buddha and Nichiren Daishonin would be great liars.

Dave Baldschun: "Although he was absolutely confident in his teachings, he was not dogmatic about them. In the “Opening of the Eyes,” he states, “As long as persons of wisdom do not prove my teachings to be false, I will never yield!” (The Writings of Nichiren Daishonin,p. 280).

Mark: How strange that Dave Baldschun would even bring up the idea of Nichiren Daishonin as dogmatic! Nichiren was confident because he had the Scripture of the Fine Dharma and a multitude of experiences to back up his teachings and assertions. Certainly the SGI President and leaders are not persons of wisdom to prove Nichiren's teachings false, although they have tried their best with such teachings as their person above the Law mentor-disciple rubbish and interfaith. The entire purpose of Dave's article is to alter the teachings of Nichiren Daishonin, to shoehorn the wide and deep teachings of Nichiren into the narrow and shallow mold of SGI. It is SGI teaching that "Nichiren said this but meant that."

Dave Baldschun: “In his writings,” President Ikeda has said, “the Daishonin repeatedly emphasizes the importance of the heart in Buddhist practice. While on the one hand he teaches that faith and courage are the powers and functions of the heart that enable us to open the world of Buddhahood in our lives, he also cautions against negative functions of the heart such as disbelief and cowardice, which close us off to our potential for Buddhahood. His writings are really a teaching of the heart” (April 2002 Living Buddhism, p. 9).

Mark: No one needs Daisaku Ikeda to teach that both hell and heaven exist in the heart because Nichiren taught, "Neither the pure land nor hell exists outside oneself; both lie only within one’s own heart." (Hell is the Land of Tranquil Light).

SGI makes Buddhism appear so difficult, beyond the capacity of ordinary people to comprehend and like some endless austerity. This is to bind and enslave people to the Soka Gakkai and the "Three Presidents" which they have incorporated in their Essential Services. Nichiren, on the other hand, stated,

"A baby has no conscious understanding but, taking the mother’s breast, grows naturally." (This is What I Heard)

Chanting Namu Myoho renge kyo with a correct faith and practice to the Gohonzon is the most important cause and condition to avoid disbelief and cowardice. Reading the Lotus Sutra and writings of Nichiren Daishonin is the other cause and condition required to develop faith and courage.

As you will see, one way the SGI supports their teachings, is by taking things out of context. That is why we must read the entire Gosho again and again. That is why I put together the 100 passages of Proof demonstrating that Shakyamuni is the Original Eternal Buddha.

Dave Baldschun: '"It is important, therefore, not to take his writings out of context or in a literal sense that was not intended, as highlighted by the following questions and answers.

What does Nichiren mean by the Lotus Sutra? Once Nichiren revealed that the Law of the Lotus Sutra was Nam-myoho-renge kyo, the view of the Lotus Sutra was forever changed. In the context of Shakyamuni’s teaching, in which the Law remains hidden, the Lotus Sutra is provisional. When Nichiren writes about the Lotus Sutra, he does so based on his conviction that the Law of Nam-myoho-renge-kyo is the correct teaching and practice for our age.

He states “Even if they pray to the gods, the Buddha, or the Lotus Sutra, these calamities will only be aggravated. But it is different when the votary of the Lotus Sutra offers prayers to the essential teaching of the Lotus Sutra. In the final analysis, unless we succeed in demonstrating that this teaching is supreme, these disasters will continue unabated” (“The Treatment of Illness,” WND, 1114).

Mark: Let me put this passage in context for the sake of the future Bodhisattvas of the Earth since the SGI is loathe to do so:

"The three calamities and seven disasters of these past thirty years or more, however, are due solely to the fact that the entire country of Japan hates me, Nichiren. In province after province, district after district, and village after village, everyone from the ruler on down to the common people seethes in anger against me such as the world has never seen. This is the first time that the fundamental darkness has erupted in the lives of ordinary people caught in the illusions of thought and desire. Even if they pray to the gods, the Buddha, or the Lotus Sutra, these calamities will only be aggravated. But it is different when the votary of the Lotus Sutra offers prayers to the essential teaching of the Lotus Sutra. In the final analysis, unless we succeed in demonstrating that this teaching is supreme, these disasters will continue unabated"

Here, what Nichiren Daishonin means by the "essential teaching" is a bodily reading of the Lotus Sutra, the twenty- eight Chapter Lotus Sutra. Thus he states, in the next sentence, " Some people practiced them to an extent but encountered few difficulties because there were no powerful opponents." "Powerful opponents" derive from Chapter 13 of the Lotus Sutra. Apart from the twenty-eight Chapter Lotus Sutra, there is no votary. He is also teaching that even should the SGI chant the Daimoku or invoke the gods or the Buddha, because they have a warped faith and hate the True Votary of the Lotus Sutra (they hate Nichiren because they alter his teachings), their prayers will remain unanswered.

In one fell swoop, Dave Baldshun calls the entire Lotus Sutra provisional, He would have us throw away the entire Lotus Sutra when Nichiren taught that we can not even discard the Theoretical Section represented by the Hoben-pon, let alone the Essential section represented by the Juryo-hon. Is he not an extremely evil man, walking in the footsteps of his master, Daisaku Ikeda?

Here too is the perfect example of the SGI withholding information, hiding the teachings of the Gosho, and doing that which they advise us not to do: '"It is important, therefore, not to take his writings out of context or in a literal sense that was not intended, as highlighted by the following questions and answers." But that is exactly what he did. He took this passage out of context. Apparently, The SGI leaders are incapable of doing what they say, thus not even realizing one of the very initial stages of Buddhist Enlightenment, the stage where one does as one says.

Fortunately, not everyone accepts what the SGI teaches uncritically. I advise everyone to study the Lotus Sutra and the Gosho on their own and in their entirety. I advise everyone also, to not to accept what we say here uncritically. If you examine side by side our [The Bodhisattvas of the Earth] teachings with the SGI teachings in light of the Lotus Sutra and Gosho, you can determine for yourselves the relative merits of both.

Dave Balsdchun: Nichiren used the imagery and principles of the Lotus Sutra as the basis for his inscription of the Gohonzon. Therefore, when he refers to the Lotus Sutra, he is often, in fact, referring to the Gohonzon.

Mark: This is patently untrue. When Nichiren states, "Lotus Sutra", he means Lotus Sutra. Rarely, if ever, when Nichiren states, "Lotus Sutra", does he mean Gohonzon or Namu Myoho renge kyo. Study the Sutra. Study the Gosho, particularly the Five Major Works. They are not called the Five Major Works for nothing. I suggest, if Dave is going to throw out the Lotus Sutra (Myoho renge kyo) that he doesn't chant Namu (Myoho renge kyo). In his heart, I think, he chants something else. One other thing, I have heard the SGI say, "The Gosho is the Lotus Sutra of the modern age." I have also heard them say, "The Human Revolution is the Lotus Sutra [or Gosho] for the modern age." I must point out for their sake as well as for those who would be bamboozled by their ornate but meaningless rhetoric, that we do not chant Namu Gosho nor Namu Human Revolution. We chant Namu Myoho renge kyo (Lotus Sutra).

Dave Baldschun: What does it mean when Nichiren refers to himself as a votary of the Lotus Sutra? When Nichiren identifies himself as a votary of the Lotus Sutra, he is stating that he is a votary of the Lotus Sutra of Nam-myoho-renge-kyo in the context of his teaching. Nichiren used the Lotus Sutra like a blueprint for the inscription of the Gohonzon and it is often used as a metaphor for the Gohonzon. Therefore, he is stating that he is a votary of the Gohonzon. He is not a votary of Shakyamuni’s Lotus Sutra in which the Law and the Gohonzon remain hidden and theoretical.

Mark: How duplicitous is the SGI! They pay Burton Watson hundreds of thousands of dollars to translate the Lotus Sutra and they promote it, making a lot of money off it, the Institute of Oriental Philosophy buys priceless ancient fragments of the Lotus Sutra and goes around teaching the scholars in India how wonderful the Lotus Sutra is but, to their members, the recipient of this writing by Dave Baldschun, they say, "close, ignore and abandon" the Lotus Sutra. It is frightening [Dave Baldshun's and Daisaku Ikeda's fate]. The Daimoku (Namu Myoho renge kyo) is the heart of the Lotus Sutra. The Lotus Sutra is the body. If you kill the body, the heart dies and visa versa. SGI is killing both the Lotus Sutra and it's heart.

When Nichiren says, "Gohonzon" or "mandala", he means Gohonzon or mandala and when he says "Lotus Sutra", he means Lotus Sutra (Myoho renge kyo).

Mark

tkp67
Posts: 1376
Joined: Sun May 12, 2019 5:42 am

Re: The Writings of Nichiren

Post by tkp67 » Sun Mar 01, 2020 11:34 pm

Why would I reprimand entities not in attendance? What volition is there to question?

I find it "interesting" you pick and choose your position denying commentary on the questions and goshos that betray your position.

I find it more interesting that you use materials no longer in publication as proof of what lies in the hearts and minds of all SGI practitioners, including their capacities, causes and conditions here and now.

Please provide relevance to how extraneous arguments are appropriate here since the only one propagating questionable teachings (according to your perspective) is you.

I do not see any of "offending" entities posting nor their mantras in this thread. There was nothing to revile until you posted it.

Mark, I must also point out you never illustrated cause and effect in regards to any of the differences as requested.

If the roles where reversed I would personally be apprehensive that Insisting cause and effect without being able to prove it is negligent best at and slanderous at worst.

tkp67
Posts: 1376
Joined: Sun May 12, 2019 5:42 am

Re: The Writings of Nichiren

Post by tkp67 » Mon Mar 02, 2020 12:15 am

The word “perfect” here means that which is complete or fully satisfactory, while the word “other” means that which is defective. It is wrong to cling even to the perfect teaching, in which all beings in the Ten Worlds are equally capable of attaining Buddhahood, and such clinging must be rejected.

illarraza
Posts: 794
Joined: Fri Dec 09, 2011 4:30 am

Re: The Writings of Nichiren

Post by illarraza » Mon Mar 02, 2020 2:29 am

tkp67 wrote:
Sun Mar 01, 2020 11:34 pm
Why would I reprimand entities not in attendance? What volition is there to question?

I find it "interesting" you pick and choose your position denying commentary on the questions and goshos that betray your position.

I find it more interesting that you use materials no longer in publication as proof of what lies in the hearts and minds of all SGI practitioners, including their capacities, causes and conditions here and now.

Please provide relevance to how extraneous arguments are appropriate here since the only one propagating questionable teachings (according to your perspective) is you.

I do not see any of "offending" entities posting nor their mantras in this thread. There was nothing to revile until you posted it.

You are not Soka Gakkai? Pardon me if I err. If you want Cause and Effect, I will send it in a private message to you because I doubt you will ever see it were I to post it here.

Mark

Mark, I must also point out you never illustrated cause and effect in regards to any of the differences as requested.

If the roles where reversed I would personally be apprehensive that Insisting cause and effect without being able to prove it is negligent best at and slanderous at worst.

illarraza
Posts: 794
Joined: Fri Dec 09, 2011 4:30 am

Re: The Writings of Nichiren

Post by illarraza » Mon Mar 02, 2020 7:30 am

Apparently my reply was contained in your quoted response. If you missed it tkp67, I stated, "You are not Soka Gakkai?" Pardon me if I err. If you want Cause and Effect, I will send it to you in a private message because I doubt you will see it were I to post it here." Besides, there are more than several SGI and NST members here.
Mark

tkp67
Posts: 1376
Joined: Sun May 12, 2019 5:42 am

Re: The Writings of Nichiren

Post by tkp67 » Mon Mar 02, 2020 1:09 pm

Mark,

I appreciate the apology but in all honesty it is not required as the SGI label is relatively empty from my perspective. We have discussed my position previously in private conversation. Let me unpack my perspective a bit for everyone to understand.

When I encountered Nichiren Buddhism in 2009 it was through the writings made freely available by the SGI by SGI members. Upon investigation the schism between the schools was so typical of human nature and other human institutions that coupled with my own ignorance I was apprehensive. I decided to study and practice independently long enough to discriminate so I could make a more informed choice.

For ten years: None of the contested materials ever crossed my eyes or entered my ears. None of the schism was ever presented in any medium other than on the internet. It revolves around the same critiques. None of them seem to be propagated past the doors of the receptive schools.

Now we bring the teachings into play. Three aspects seem relevant.

A) All should practice as if one of mind according to the writings and the Lotus Sutra.
B) The ultimate goal is to understand mind to quote "If one only sees the mind, the Buddha, and all living beings are one and all embodied in his own thoughts, and are not to be found elsewhere, he can certainly attain enlightenment in his earthly life however low his intellect may be." *
C) The subjective nature of mind, cause, conditions and capacity.

From my perspective the free gifts of the SGI have led me to investigate the Lotus Sutra also made freely available. One of my debts that I am repaying is the gift of the writings made freely available. Why wouldn't I rightly credit the SGI for their gifts? Why would I judge them on gifts I never received (such as bible of shakubuku)? Why would I judge the members of an entity based on the entity and not the specific cause and effect in their lives? Why would I treat any of their past offenses as a mark of permanency?

Now I do not deny that your experience may have been different nor have I made it a point to judge your own perspective on the matter. I rightly recognize and venerate your zeal for the teachings and simply question if your perspective really defines every ones experience on the matter. Thus the contemplation commentary and questioning the measured cause and effect. I have an answer from my own perspective. One I felt most important to share. I do believe this is a sublime aspect of the Lotus is that our varying perspectives are natural and meant to be requited equally. Does the buddha not understand our minds equally?

Personally I refuse however to differentiate between those who embrace the lotus regardless of their causes, conditions or capacities. They are under the mantle of the world honored one so I treat them accordingly. Are we all still ordinary mortals? Of course, so I try not to let expectations exceed that facet of our existence. I hope this finds you well Mark and thank you again for your diligence in regards to preserving the integrity of the writings of Nichiren.

* https://play.google.com/store/books/det ... J4C_hhi9QC

tkp67
Posts: 1376
Joined: Sun May 12, 2019 5:42 am

Re: The Writings of Nichiren

Post by tkp67 » Mon Mar 02, 2020 7:59 pm

Here is another perspective for consideration on the matter.

https://pounceatron.dreamhosters.com/ni ... /003C.html
Rev. Ryuei on
Nam or Namu? Does it really matter?
There is no appreciable difference, but many people have wondered why some people chant Nam Myoho Renge Kyo and others chant Namu Myoho Renge Kyo. Even in the groups that primarily chant "Nam," they also chant "Namu" when doing three prolonged Odaimoku (Daimoku Sansho or Hiki Daimoku). Actually, the whole Nam or Namu controversy is really a non-issue.

The two Chinese characters that begin Odaimoku are pronounced Na and Mu when they stand alone. The first character means "South" and the second character signifies a negation (as in "Does a dog have Buddha-Nature?" "MU!"). Those two characters were chosen by the Chinese to transliterate the Sanskrit word "Namah", they were not chosen for their meaning. In China the two characters are chanted as Namo (as in Namo Amito Fo). In Japan, they are pronounced Namu, unless it becomes convenient to drop the "u" sound, which happens when Odaimoku is chanted at a fast pace. So when writing the Odaimoku, it should always be written as "Namu" in order to acknowledge each Chinese character. There is no way to contract Namu into Nam' when writing Chinese characters or even when using the Japanese phonetic systems - the hiragana and katakana. Only in English can you write Nam' and leave out the "u."

This is important, because in the Nichiren tradition each character of the sutra is looked upon as a golden Buddha. Now it may be prefereable to chant "Namu," but chanting "Nam" is a linguistic matter and not a doctrinal issue.

As my sensei, the Ven. Ryusho Matsuda, and others have pointed out, the pronunciation of the Odaimoku was different in Nichiren's day anyway. According to Japanese linguists, the pronunciation of the Chinese characters has changed over time. This was actually discussed during Shingyo Dojo (the final training period for Nichiren Shu priests held at Mt. Minobu). So it is not as though we need to pronounce it exactly the way Nichiren did, because no one pronounces those characters the way he did anymore. Bottom line: the difference between Nam and Namu is a linguistic issue and not a doctrinal issue.

Namu Myoho Renge Kyo,
Ryuei

tkp67
Posts: 1376
Joined: Sun May 12, 2019 5:42 am

Re: The Writings of Nichiren

Post by tkp67 » Tue Mar 03, 2020 12:44 pm

Is Shakubuku as a means of sharp correction rendered lame if it does not accomplish the corrective aspect?

Should it be used when effect is in question or unknown.?

What if one lacks all capacity?

Should this be done in the nature of Bodhisattva never disparaging?

Is there is a greater or sharper correction then venerating the buddha nature of a delusional sentient being?

Should the nature of Bodhisattva never disparaging be divorced from Shakubuku or is it the foundation thereof?


Edit: remove unnecessary wording.

illarraza
Posts: 794
Joined: Fri Dec 09, 2011 4:30 am

Re: The Writings of Nichiren

Post by illarraza » Thu Mar 05, 2020 7:16 am

tkp67 wrote:
Tue Mar 03, 2020 12:44 pm
Is Shakubuku as a means of sharp correction rendered lame if it does not accomplish the corrective aspect?

Should it be used when effect is in question or unknown.?

What if one lacks all capacity?

Should this be done in the nature of Bodhisattva never disparaging?

Is there is a greater or sharper correction then venerating the buddha nature of a delusional sentient being?

Should the nature of Bodhisattva never disparaging be divorced from Shakubuku or is it the foundation thereof?


Edit: remove unnecessary wording.
Answer to first four questions:

No by virtue of the Poison Drum relationship, according to Nichiren.

Yes, it should be done in the nature of Bodhisattva Neverdespise

Answer to fifth question:

Among other than the disciples and believers of the Lotus Sutra and Nichiren, the forceful method should be used predominantly in Mappo, according to Nichiren regardless of capacity.

Among the disciples and believers of the Lotus Sutra and Nichiren whose offenses are minor, the gentle method is to be utilized.

Regardless of the method employed, always "venerating the Buddha nature of delusional sentient beings"

Answer to the sixth question:

Shakubuku is the nature of Bodhisattva disparaging, having caused those who persecuted him to fall into the Avici Hell for 1000 kalpas for them to eventually awaken.

illarraza
Posts: 794
Joined: Fri Dec 09, 2011 4:30 am

Re: The Writings of Nichiren

Post by illarraza » Thu Mar 05, 2020 7:36 am

Anonymous wrote:

"I HAVE received your offerings to the Gohonzon of five thousand coins, one horseload of polished rice, and fruit. To begin with, this Gohonzon was revealed in the last eight years of the fifty that the Buddha preached in this world, and in this period of eight years, in eight chapters [of the Lotus Sutra], from the “Emerging from the Earth” chapter through the “Entrustment” chapter. Now, during the three periods following the Buddha’s passing, in the two thousand years of the Former and Middle Days of the Law, not even the term “object of devotion of the essential teaching” yet existed. How then could the object of devotion have been revealed? Moreover, there was no one who was able to give it expression. T’ien-t’ai, Miao-lo, and Dengyō perceived it in their hearts, but for some reason never put it into words, just as Yen Yüan1 realized the true meaning of Confucius’s teaching, but never gave it expression. Yet the sutra itself and the commentaries of T’ien-t’ai and Miao-lo explicitly state that the Gohonzon will appear after two thousand years have elapsed following the Buddha’s passing, in the first five hundred years of the Latter Day of the Law." -Real Aspect of the Gohonzon

Reply:

Still, does not invalidate this:

https://www.nichirenlibrary.org/en/wnd-1/Content/46

nor this:

"Even though statues and paintings were made of these Shakyamuni Buddhas during the two millennia, no image or statue was made of the Buddha of the “Life Span” chapter. Only in the Latter Day of the Law will the representation of that Buddha appear. - True Object of Worship

nor this:

"Since I heard from you about Kyō’ō, I have been praying to the gods of the sun and moon for her every moment of the day. Always cherish the Gohonzon that I gave you some time ago for her protection. The Gohonzon was never known, let alone inscribed, by anyone in the Former or Middle Day of the Law. The lion king is said to advance three steps, then gather himself to spring, unleashing the same power whether he traps a tiny ant or attacks a fierce animal. In inscribing this Gohonzon for her protection, Nichiren was like the lion king. This is what the sutra means by “the power [of the Buddhas] that has the lion’s ferocity.”1 Believe in this mandala with all your heart. Namu-myoho-renge-kyo is like the roar of a lion. What sickness can therefore be an obstacle?" -- Reply to Kyoho

Nor Ichinen Sanzen:

Three Thousand Realms in a Momentary Existence of the Life (which contains the Three Realms - realm of the individual, realm of society, AND REALM OF THE ENVIRONMENT).

The mandala Gohonzon is most benificent and merciful, having the nature of both pity and compassion:

“The World-Honored One in his great mercy makes use of a rare thing, in pity and compassion teaching and converting, bringing benefit to us..." - On Prayer

tkp67
Posts: 1376
Joined: Sun May 12, 2019 5:42 am

Re: The Writings of Nichiren

Post by tkp67 » Sun Mar 15, 2020 2:05 am

Winter Always Turns to Spring

If the sun and the moon were not in the heavens, how could plants grow? Children usually have both father and mother, and it is difficult for them when one parent is dead. Your husband had to leave behind a daughter, a son who is ill, and you, his wife, who suffer from a poor constitution. To whom could he entrust his family before leaving this world?

At the end of his life, the Lord Buddha lamented, "Now I am about to enter nirvana. The only thing troubling my heart is King Ajatashatru." Bodhisattva Kashyapa then asked him, "Since the Buddha's mercy is impartial, your regret in dying should stem from compassion for all mankind. Why do you single out King Ajatashatru?" The Buddha replied, "Suppose that a couple has seven children, one of whom falls ill. Although the parents love all their children equally, they worry most about the sick child." T'ien-t'ai cited this passage in his Maka Shikan. To the Buddha, all people are his children. Just like parents who worry most about their sick child, among all people, the Buddha is most concerned about a man evil enough to slay his own parents and become an enemy of the Buddha's teachings. King Ajatashatru was the ruler of Magadha. He murdered his father, King Bimbisara, a powerful patron of Shakyamuni, and became an enemy of the Buddha. In consequence, the heavens forsook him, the sun and the moon rose out of rhythm, and the earth shook violently as if to cast him off. All his subjects came to oppose Buddhism, and the neighboring kingdoms started to attack Magadha. All this happened because King Ajatashatru took the wicked Devadatta for his teacher. Finally, on the fifteenth day of the second month, leprous sores broke out all over his body, and it was foretold that he would die and fall into the hell of incessant suffering on the seventh day of the third month. Saddened by this, the Buddha was reluctant to enter nirvana. He lamented, "If I can but save King Ajatashatru, all other wicked people can also be saved."

Your late husband had to leave behind his daughter and ailing son. It must have troubled him deeply that his aged wife, as feeble as a withered tree, would be left alone to worry about her children. The persecutions which befell Nichiren must also have weighed heavily on his heart. Since the Buddha's words are in no way false, the Lotus Sutra is certain to spread. Knowing this, your husband must have felt that something wonderful would happen and this priest would one day be highly respected. When I was exiled, he must have wondered how the Lotus Sutra and the Jurasetsu could possibly have allowed it to happen. Were he still living, how joyful he would be to see Nichiren pardoned! How glad he would be to see my predictions fulfilled, now that the Mongol Empire has attacked Japan and the country is in crisis. Such are the feelings of common mortals.

Those who believe in the Lotus Sutra are as if in winter, which never fails to turn into spring. Never have I seen or heard of winter turning into autumn. Nor have I ever heard of any believer in the Lotus Sutra who remained a common mortal. A passage from the sutra reads, "Among those who hear of this Law, there is not one who shall not attain Buddhahood."

Your husband gave his life for the Lotus Sutra. His entire livelihood depended on a small fief, and that was confiscated because of his faith. Surely that equalled giving his life for the Lotus Sutra. Sessen Doji offered his life for but half a stanza of a Buddhist teaching, and Bodhisattva Yakuo burned his elbows in offering to the Buddha. They were both saints, so they could endure these austerities as easily as water pours on fire. But your husband was a common mortal, so he was at the mercy of his sufferings, like paper placed in a fire. Therefore, he will certainly receive blessing as great as theirs. He may be watching his wife and children in the mirrors of the sun and the moon every moment of the day and night. Since you and your children are common mortals, you cannot see or hear him, but neither can the deaf hear thunder nor the blind see the sun. But do not doubt that he is close at hand protecting you.

Just when I was thinking that if at all possible I must somehow go and see you, you had a robe sent here to me. Your thoughtfulness was totally unexpected. Since the Lotus Sutra is the noblest of all sutras, I may yet gain influence in this lifetime. If so, rest assured that I will watch over your children whether you are living then or not. While I was in Sado and during my stay here, you sent your servant to help me. Neither in this nor future lifetimes shall I ever forget what you have done for me. I will not fail to repay my debt of gratitude to you. Nam-myoho-renge-kyo, Nam-myoho-renge-kyo.

With my deep respect,
Nichiren

The fifth day in the first month of Kenji (1275)

Major Writings of Nichiren Daishonin, Vol. 1, page 149.

Post Reply

Return to “Nichiren”

Who is online

Users browsing this forum: _johnarundel_ and 29 guests