Chanting Growers Group

[EasyMyohoDisco]

Nam-myoho-renge-kyo!

It is because of the great amazingly good causes that we have been accumulating that we are receiving tremendous benefit.

For precisely this reason, devils and obstacles are vying to attack us. Lets get over the current hurdles in our life and prove the practice works better than anything else at our disposal.


Thanks GLW!

PTD, show us how its done! Your daimoku already has Little T on the right track.

Don't be afraid. Don't be defeated. Faith! Victory of Gold!

 

[PassTheDoobie]

Ha! Thanks everyone! Well the Doctors are happy! We have them scratching their heads a bit. I wish I could say he's out, but I can't because they just can't get a grip on how he could get so much better so fast! They are insisting to keep him an extra night for observation with the acknowledgement that right now there doesn't seem to be anything wrong with him. He is completely without ANY of the symptoms that led us to rush him to emergency last evening, which were serious enough that they ordered about a dozen tests done to make sure they got a handle on what he had, which they still have no idea what was the cause. I know the cause...

Son-of-a-bitch Devil of the Sixth Heaven, trying to make me doubt the protection of the Gohonzon after a hundred and fifty hours of Daimoku. I nailed his ass. I knew exactly what was happening. My deepest thanks to all of you for your support and prayers. I am quite sure they are being answered,

My family sends their love too!

Much love and deepest respect,

Thomas

 

[Bonzo]

~~~~~~~~~~~~~~~~Nam myoho renge kyo!!!!!~~~~~~~~~~~~~~~~~~~~~
~~~~~~~~~~~~~~~~Nam myoho renge kyo!!!!!~~~~~~~~~~~~~~~~~~~~~
~~~~~~~~~~~~~~~~Nam myoho renge kyo!!!!!~~~~~~~~~~~~~~~~~~~~~
~~~~~~~~~~~~~~~~Nam myoho renge kyo!!!!!~~~~~~~~~~~~~~~~~~~~~
~~~~~~~~~~~~~~~~Nam myoho renge kyo!!!!!~~~~~~~~~~~~~~~~~~~~~
~~~~~~~~~~~~~~~~Nam myoho renge kyo!!!!!~~~~~~~~~~~~~~~~~~~~~
~~~~~~~~~~~~~~~~Nam myoho renge kyo!!!!!~~~~~~~~~~~~~~~~~~~~~
~~~~~~~~~~~~~~~~Nam myoho renge kyo!!!!!~~~~~~~~~~~~~~~~~~~~~
~~~~~~~~~~~~~~~~Nam myoho renge kyo!!!!!~~~~~~~~~~~~~~~~~~~~~
~~~~~~~~~~~~~~~~Nam myoho renge kyo!!!!!~~~~~~~~~~~~~~~~~~~~~
~~~~~~~~~~~~~~~~Nam myoho renge kyo!!!!!~~~~~~~~~~~~~~~~~~~~~
~~~~~~~~~~~~~~~~Nam myoho renge kyo!!!!!~~~~~~~~~~~~~~~~~~~~~
~~~~~~~~~~~~~~~~Nam myoho renge kyo!!!!!~~~~~~~~~~~~~~~~~~~~~
~~~~~~~~~~~~~~~~Nam myoho renge kyo!!!!!~~~~~~~~~~~~~~~~~~~~~
~~~~~~~~~~~~~~~~Nam myoho renge kyo!!!!!~~~~~~~~~~~~~~~~~~~~~
~~~~~~~~~~~~~~~~Nam myoho renge kyo!!!!!~~~~~~~~~~~~~~~~~~~~~
~~~~~~~~~~~~~~~~Nam myoho renge kyo!!!!!~~~~~~~~~~~~~~~~~~~~~
~~~~~~~~~~~~~~~~Nam myoho renge kyo!!!!!~~~~~~~~~~~~~~~~~~~~~
~~~~~~~~~~~~~~~~Nam myoho renge kyo!!!!!~~~~~~~~~~~~~~~~~~~~~
~~~~~~~~~~~~~~~~Nam myoho renge kyo!!!!!~~~~~~~~~~~~~~~~~~~~~
~~~~~~~~~~~~~~~~Nam myoho renge kyo!!!!!~~~~~~~~~~~~~~~~~~~~~
~~~~~~~~~~~~~~~~Nam myoho renge kyo!!!!!~~~~~~~~~~~~~~~~~~~~~
~~~~~~~~~~~~~~~~Nam myoho renge kyo!!!!!~~~~~~~~~~~~~~~~~~~~~
~~~~~~~~~~~~~~~~Nam myoho renge kyo!!!!!~~~~~~~~~~~~~~~~~~~~~





Woooooooooooooooooooooooooo Hooooooooooooooooooooooooooooo!!!!!!!!!!!!!!!!!!!!!!



peace and all my love

bonz







~~~~~~~~~~~~~~~~~Nam myoho renge kyo!!!!!~~~~~~~~~~~~~~~~~~~~

 

[EasyMyohoDisco]

Thank you!

Thank you!

I read this today in the 10/5/07 World Tribune page II:

I'd like to share a passage from Nichiren's writing "On Repaying Debts of Gratitude": "If persecutions greater than those that arose during the Buddha's lifetime keep occurring again and again to someone who is not guilty of the slightest fault, then one should realize that that person is a true votary of the Lotus Sutra in the age after the Buddha's passing (The Writings of Nichiren Daishonin, vol.1, p.696).

This Gosho, On Repaying Debts of Gratitude, is very important and special to me since I have studied it on this thread and in my spare time throughout my practice. Recently I spoke to Bonz whom "felt" 'hey easy dude I just got this feeling your not doing enough daimoku' and he was soo right on target it was clearly the Gohonzon speaking to me and here I am a few days stronger from encouragement from my brother and I feel stronger and wiser because I had the Buddhawisdom to understand what he was telling me because we both have been dealing with serious sansho-shima and despite all the bullshit flying in our direction, Thomas whom is a rock of faith shows us through his life and advanced practice how truly insidious this fundamental darkness truly is and like the coward snake in the grass it goes after our weaknesses relentlessly, and by chanting and developing solid faith, those obstacles and that devil of the 6th heaven can and will be overcome!

I'm pleased to hear such great news, be encouraged on multiple levels (personally, emotionally, spiritually and physically) and know that if I'm bowing or saying I'm bowing with great respect for all of you, it is because I am an independent disciple who stands among you in your struggles even if we're half a world apart, I'm right there. Many in body yet one in mind, and together let's keep fighting in our lives and joyfully struggling for kosen-rufu. A deep bow of obeisance to all my amigos here and there!

Thank you!

 

[Mrs.Babba]

Wow T, great news, Im really really glad that little T is doing better!!...hes just about the most beautiful child I have ever met, took a little piece my heart when he left!
Give him a hug from all of us here! love you guys!!
Nam Myoho Renge Kyo!!!

 

[GeorgialouWho]

Nam Myoho Renge Kyo..........glad to hear T......Nam Myoho Renge Kyo........ g

 

[PassTheDoobie]

Well let me sew this little episode up. He got out and is already back at school. This was great actual proof for him too because I asked him to chant with me and promised him the Gohonzon would protect him. When he got home from the hospital, one of the first things he did was climb up into the chair in front of the Gohonzon, put his hands together and say out loud, "Thank you Gohonzon!"

Cool stuff! Thanks again to everyone for your encouragement and Daimoku. You are all good friends!

Nam-myoho-renge-kyo!

T

 

[PassTheDoobie]

Refuting Nichiren Shoshu's doctrine of "bequeathal received by just a single person."

By Andy Nagashima


First, the priesthood of Nichiren Shoshu holds forth the doctrine of "absoluteness" or "absolute authority" of its high priest, the chief or head priest of their head temple, Taiseki-ji. A doctrine manufactured centuries after Nichiren Daishonin's passing, its purpose has been to press believers into absolute, unquestioning obedience toward the high priest specifically, and by extension toward the priesthood in general.

At the core of the concept of the absolute authority of the high priest is another fallacious doctrine known as "bequeathal received by only a single person." In 1993, after the Nichiren Shoshu priesthood refused to confer the Gohonzon to Soka Gakkai members any longer, the Soka Gakkai began conferring to its members a Gohonzon transcribed by Nichikan Shonin, the 26th high priest of Taisekiji, who is recognized as a restorer of Nichiren Buddhism. In order to attack this conferral by the Soka Gakkai, Nichiren Shoshu published its document Refuting the Soka Gakkai's Counterfeit Object of Worship, 100 Questions and Answers (Published in 1994 by the Nichiren Shoshu Doctrinal Research Committee). The priesthood called the Gohonzon counterfeit because it was bestowed without the permission or authority of Nikken, then the high priest, who had launched a program of attacks against the Soka Gakkai. Here, we'll address why the assertions made in this pamphlet that cite the doctrine of a lifeblood bestowed just a single person lack any basis.

1. Nichiren Shoshu's assertions:

The following questions in 100 Questions and Answers are answered by citing the doctrine of "bequeathal received by only a single person":


42: Is it not contradictory to deny the lifeblood received by only a single person and yet to advocate being "based on the Gohonzon?"

75: So long as they have "faith based on the Gohonzon" and "faith which aims for Kosen-rufu," is it all right for someone to duplicate the object of worship?

76: If a Gohonzon in the possession of a branch temple is offered by that temple's chief priest, is it permissible for a lay believer to reproduce it and distribute the copies, as the Soka Gakkai is currently doing?


The answers that follow these questions in Nichiren Shoshu's pamphlet each cite a passage from the concluding portion of the writing On the Mystic Principle of the True Cause (Hon'in-myo Sho) attributed to Nichiren Daishonin. That passage reads, "The principles of the great significance of the lifeblood and the object of worship are the documents transmitted from Nichiren to each of the successive head priests, and are the bequeathal received by only a single person, indicating the bequeathal inside the Treasure Tower of Taho Buddha (Shinpen, p. 1684)" (Translation taken directly from the English language book: A Refutation of the Soka Gakkai's "Counterfeit Object of Worship" 100 Questions and Answers).

In response to question 42, Nichiren Shoshu states: "As this passage indicates, the great significance of both the lifeblood received by only a single person and of the Gohonzon appear to be separate, but their entities are one. They cannot be discussed separately," and "Therefore, those who deny the bequeathal received by only a single person also deny the Gohonzon itself."

And in the answer to question 75, they write, "The authority over everything concerning the Gohonzon, such as the protection and maintenance of the Dai-Gohonzon of the High Sanctuary, as well as Gohonzon transcriptions and conferrals, is limited to the High Priest of the bequeathal of the lifeblood of the Law received by only a single person."

Also, in reply to question 6: "Accordingly, even, for example, if it is a Gohonzon in the possession of a branch temple, it is impermissible for the branch temple's chief priest to arbitrarily decide to offer that Gohonzon to another person."

The gist of Nichiren Shoshu's argument in each of these cases is that without the so-called "bequeathal [of the lifeblood of the Law] received by only a single person," there can be no transcription or conferral of the Gohonzon. To support their argument, they offer a single passage from the latter portion of the writing On the Mystic Principle of the True Cause (Hon'in-myo sho).

Refutation

1. "The bequeathal received by only a single person."

As mentioned above, Nichiren Shoshu bases its arguments concerning "the bequeathal [of the lifeblood] received by only a single person" (sometimes translated as "the heritage bestowed on only a single person") on a passage from the end of the writing On the Mystic Principle of the True Cause that reads, "The principles of the great significance of the lifeblood and the object of worship are the documents transmitted from Nichiren to each of the successive head priests, and are the bequeathal received by only a single person, indicating the bequeathal inside the Treasure Tower of Taho Buddha (Shinpen, p. 1684)"

In connection with this, the 59th head priest of Taiseki-ji temple, Nichiko Hori, in Essential Teachings of the Fuji School, wrote, "I have indicated with a line those passages that appear to have been added later." The passage Nichiren Shoshu quotes is one of those Nichiko had denoted with a line, as he indicates. In other words, Hori Nichiko, a renowned researcher and scholar of Nichiren Buddhism, concluded that the passage from the On the Mystic Principle of the True Cause that Nichiren Shoshu relies upon to make its assertion of a lifeblood received by only a single person are not the words of Nichiren Daishonin, but were added in later times by someone else.

The question of whether On the Mystic Principle of the True Cause is in fact a writing attributable to Nichiren Daishonin at all has long been disputed and remains unresolved. Present-day research cannot confirm through any documentary evidence that this writing was passed directly from Nichiren to Nikko, as Nichiren Shoshu tradition holds. For this reason, the work is one of the few writings appearing in Nichiren Daishonin Gosho Zenshu (the Collected Writings of Nichiren Daishonin) that was not translated and included by the Soka Gakkai in the recently published Writings of Nichiren Daishonin, Volume 2. In addition, in the Gosho Zenshu, passages of particularly questionable origin within this writing are shown in small print.

The original of this work is not extant, and what is held to be the oldest extant copy is held to have been produced by Nichiji (?-1406), the 6th head priest of Taiseki-ji. But that copy lacks any signature or seal indicating the person who produced it, and it bears no date. In addition, handwriting comparisons make it doubtful that it was written in Nichiji's hand. For these reasons, it is difficult to view this copy as having been produced by Nichiji.

Furthermore, the term "received by a single person" is seen nowhere in the extant writings of Nikko (Nichiren's immediate successor). In documents pertaining to the doctrinal history the Nichiren Shoshu head temple Taiseki-ji, that term first appears in a work attributed to the 14th-century priest Nichijun, titled Oral Teaching on "The Mystic Principle of the True Cause" (Hon'in-myo Sho Guketsu).

This work, however, contains a reference to the "Nichiren School" (Nichiren Shu), a term that has been in use only since 1536 (the fifth year of the Tenbun era). This was when, in the aftermath of a religious conflict known as the Tenbun disturbance, groups associated with Nichiren's teachings were officially forbidden from referring to themselves as the Lotus School (Hokke Shu), as they had done until that time. This casts doubt upon the view that Oral Teaching on "The Mystic Principle of the True Cause" was produced by Nichijun in the 14th century. Rather, it suggests it was written later, perhaps around the mid-16th century.

Also, there is another view regarding the passage at the end of the The Mystic Principle of the True Cause. Some scholars believe that this passage was taken from Oral Teaching on "The Mystic Principle of the True Cause," where it originally appeared, and appended to the end of the The Mystic Principle of the True Cause during copying. If we accept this explanation, then it is a passage that was added sometime around the middle of the 16th century or after.

In Collected Notes on Private Matters (Ruijukanshu Shi) written in 1488, Sakyo Nikkyo (1428-?) , a disciple of the ninth high priest, Nichiu, excerpts the final passage of the The Mystic Principle of the True Cause, but the portion Nichiren Shoshu quotes, which should fall within that excerpt, is missing. Sakyo's excerpt ends with the date "the eleventh day of the tenth month of the fifth year of Koan, of the cyclical sign Mizunoe-ushi," which closes the letter. From this it is clear that, as of the end of the 15th century, the passage "The principles of the great significance of the lifeblood and the object of worship are the documents transmitted from Nichiren to each of the successive head priests, and are the bequeathal received by only a single person, indicating the bequeathal inside the Treasure Tower of Taho Buddha" did not exist within the text of the The Mystic Principle of the True Cause.

2. Transcription and Conferral of the Gohonzon

Next, regarding the authority and ability to transcribe the object of devotion, the Gohonzon, resting with the high priest alone as Nichiren Shoshu claims, let us briefly weigh the validity of this assertion against historical fact. According to Nichiren Shoshu, the high priest alone posseses the authority to transcribe the object of devotion. But examining the early history of the Nikko lineage, it is clear that this has not always been the case.

Priests such as Nissen and Nichiro, direct disciples of Nikko Shonin, as well as Nichimyo, Nichidai, and Nichiman of Sado, none of whom were high priests of the school, in fact transcribed Gohonzon.

And while Nichizon (a disciple of the Nichimoku, and a founder of the Yobo-ji temple in Kyoto in 1308) did not transcribe the Gohonzon himself, he had a woodblock made of a Gohonzon inscribed by Nichimoku for the purpose of reproducing it as prints. In addition, his disciple Nichidai transcribed the Gohonzon.

According to Essentials of the Fuji School and Detailed Biography of Nikko Shonin of the Fuji School by the 59th high priest of T aiseki-ji, Nichiko Hori, while Nikko Shonin was still alive, the priest Nikke transcribed seven Gohonzon, and Nissen transcribed one. From the time of the fourth high priest Nichido, through the sixth high priest, Nichiji, the following priests, none of whom were high priests, transcribed the following number of Gohonzons (shown in parentheses): Nikke (1), Nissen (3), Nichigo (8), Nichimyou (2), Nichidai (1), Nichidai (written with a different character) (1), etc. Thus, it is clearly recorded that in the Fuji school, now called Nichiren Shoshu, priests other than those holding the position of high priest have indeed transcribed the Gohonzon. Furthermore, there is no document or evidence of any sort to indicate that this sort of practice constituted a problem.

Again, it is clear that the phrase "bequeathal [of the lifeblood] received by only a single person" existed nowhere during the time of Nichiren Daishonin, Nikko Shonin, or Nichimoku Shonin. Instead, it appears to have originated sometime during the time of the ninth high priest, Nichiu, or his disciple Nikkyo; that is, sometime in latter part of the 15th century or thereafter. Nikkyo was entrusted with the guardianship of Nitchin, who was only 14 years old when he became the 12th head priest of Taiseki-ji. Nikkyo, with such a young high priest in office, must have seen it necessary to strengthen and solidify the high priests and his own authority within the priesthood, and to systematize the practice of using priests as religious intermediaries for funerals and other rituals. It is not hard to conclude that he formulated the concept of a "bequeathal received by only a single person" in order to support these goals.

Nichiren Buddhism has as its purpose ending the misery of all human beings and leading them to genuine happiness. As such, it bases itself first and foremost on the lifeblood, or heritage, of faith. As the centuries passed, the priests of the Fuji school formulated this secretive and authoritarian dogma of a "bequeathal to just a single person," which deviates from the original spirit and purpose of the Daishonin's teachings. At some point, the priesthood even went so far as to insert that dogma into copies of this writing attributed to Nichiren himself, falsely attempting to pass it off as a teaching of the Daishonin.

In the midst of an era in which the "Pure Law" of Nichiren Daishonin had become "obscured and lost" within the very school that purported to protect his teachings, the Soka Gakkai emerged. In struggling to spread the Daishonin's teachings far and wide, the Soka Gakkai has always made Nichiren Daishonin and his writings its foundation. In this way, it is contributing to the genuine happiness of millions of people around the world. Our hope is that we can help even one more Hokkeko member awaken to the error of the doctrines of "the absolute authority of the high priest" and "a bequeathal received by just a single person" and again walk along the great path of kosen-rufu together with the Soka Gakkai, which is directly connected in both spirit and practice to Nichiren Daishonin.

References:

The Essentials of the Fuji School by Nichiko Hori.
The Development of the Doctrine of the Absolute Authority of the High Priest and a Criticism of that Doctrine by Masahiro Kobayashi (Published in Journal of Oriental Studies, Vol. 32, no. 2; 1993).
The Mythology of Nichiren Soshu by Yumo Matsuoka, Ronso Press, 2006.

 

[Bonzo]

Ohhhhh Noooooooooo That means back to math class!!! Ahhhhhhhhhhhhhhhhhhhhhhh!!! he he he!!!

awesome T!! just awesome!!!! Go T family Go!!!

I wanna thank Little T for bein such a brave lil soldier and for what he has done for me!!

peace and all my love

bonz







~~~~~~~~~~~~~~~Nam myoho renge kyo!!!!!~~~~~~~~~~~~~~~~~~~~~

 

[EasyMyohoDisco]

Thanks for today's post PTD, I really really enjoyed it and feel it brought more viable evidence to the illegitimate nature of the priesthood. Upon struggling to practice Buddhism correctly the Soka Gakkai was protected by shoten-zenjin and the the karmic retribution of priesthood's slanderous ways have clearly polluted their practice and existence and distanced them from the great treasure which is our membership and the true practitioners and lay believers of the correct nature of Nichiren Buddhism that does not discriminate against ordinary people and strongly admonishes vile priests in the latter day of the law. I chanted the most daimoku I have in quite a bit today and feel great.

Have a nice weekend everyone

 

[PassTheDoobie]

"The first shi of the word shishi, or 'lion' [shi which means 'teacher'], is the Wonderful Law that is passed on by the teacher. The second shi [which means 'child'] is the Wonderful Law as it is received by the disciples. The 'roar' is the sound of the teacher and the disciples chanting in unison."

(Ongi kuden - Gosho Zenshu, page 748, The Record of the Orally
Transmitted Teachings, page 111) Selection source: Soka Gakkai
President Harada's encouragement, Seikyo Shimbun, September 8th, 2007

 

[PassTheDoobie]

Everyone must be victorious.
Everyone must become happy.
This is what kosen-rufu is all about.
Meaning that it's important for us to make every effort to lead
really cheerful lives that are full of confidence!

Daisaku Ikeda

 

[PassTheDoobie]

THE SUPREME VIRTUE FOR A BELIEVER LIES IN FAITH IN THE LAW

The current Nichiren Shoshu priesthood, influenced by former High Priest Nikken, promotes absolute faith in and strict obedience to the High Priest (Dai-Nichiren: The Correct Way of Faith in Nichiren Shoshu, special edition, pp. 13-14) -- a teaching that was never intended by Nichiren Daishonin and Nikko Shonin. The priesthood claims: Even if one possesses a traditional Gohonzon, if the person worshipping it slanders the High Priest¸there will be no benefit ([Nichiren Shoshu publication] 100 Questions and Answers, p. 15). Put simply, the priesthood regards our obedience to the high priest as more important than our faith in the Gohonzon.

The priesthood also declares: The supreme fundamental principle of Nichiren Buddhism is that it is indeed because we obey the instruction of the High Priest, the only person upon whom the Heritage of the Law has been bestowed and to whom it has been entrusted, that Nichiren Buddhism is correctly transmitted to us. Faith in Nichiren Shoshu means keeping a strict watch over slander, and we must always know that it is only the High Priest, the protector of the Heritage of the Law, who can judge whether or not the manner of teaching and the contents of a teaching are consonant with Nichiren Buddhism, and it is he who judges what is correct and incorrect. It follows that if a person is shown that he has made an error by the priesthood, the fundamental attitude of faith in Nichiren Shoshu is one through which that person sincerely repents of and confesses his error, and thereby eradicates the wrong (Dai-Nichiren: The Circumstances Surrounding the Soka Gakkai Problem, special edition, p. 21).

According to Nichiren Shoshu, the high priest is the only person who can understand the Daishonin's writings. The paramount concern for believers, therefore, lies not in their seeking and studying the Daishonin's teachings, but in their obedience to the high priest. Once a believer is found guilty of slander by the priesthood, his or her only recourse is to repent and confess. The supreme virtue for a believer, according to Nichiren Shoshu, lies in obedience to the high priest, and thus the greatest sin is to disobey him.

These views contradict the Daishonin's fundamental teaching, as he states: What is most important is that, by chanting Nam-myoho-renge-kyo alone, you can attain Buddhahood. It will no doubt depend on the strength of your faith. To have faith is the basis of Buddhism (The Writings of Nichiren Daishonin, p. 832). Contrary to the priesthood's claim, the Daishonin clearly states here that the supreme virtue for a believer lies in faith in the Law and in the realization of one's supreme potential of Buddhahood. Obedience to religious authority belongs to Nichiren Shoshu, but not to the Buddhism of Nichiren Daishonin.

Furthermore, the Daishonin stresses believers' practice and study as expressions of and sustenance for faith in the Gohonzon: Believe in the Gohonzon, the supreme object of devotion in all of Jambudvipa. Be sure to strengthen your faith. Exert yourself in the two ways of practice and study. Without practice and study, there can be no Buddhism (WND, p. 386). These statements by the Daishonin, and many more like them, make clear that our faith in the Gohonzon, supported by individual practice and study, is the foundation of his Buddhism. Nowhere in his writings does he state that our absolute faith in and strict obedience to the High Priest are essential to our happiness.

The priesthood's attempt to subordinate faith in the Gohonzon to obedience to the high priest -- thereby obscuring the essential teaching of the Daishonin's Buddhism -- clearly amounts to slander of the Law. When we recognize this transgression against Buddhism, it is important to withdraw our support from those who promote it. In this regard, the Daishonin says: It is the way of the great devil to assume the form of a venerable monk. Whatever they may say, however cleverly they may try to deceive you into discarding the Lotus Sutra, do not assent to it (WND, 81). Here the Daishonin warns us that the influence of authority, especially that of clergy, often works to dissuade us from faith in the Gohonzon, which is the Lotus Sutra of the Latter Day of the Law. The Daishonin urges us neither to condone nor to support such a negative influence.


THE SAME REASON NOW AND THEN: IS THE SGI CONTRADICTING ITS PAST STANCE TOWARD THE HIGH PRIEST AND PILGRIMAGE?

Currently, Nichiren Shoshu does not allow SGI members, at least officially, on the grounds of the head temple. The priesthood, however, has been long promoting SGI members to join the temple's parish by stressing the benefit of praying directly to the Dai-Gohonzon or by condemning one's unwillingness to visit the head temple not only as a sign of apostasy but also as a cause for karmic retribution. For example, the priesthood asserts: If you don't know the source, or don't seek to understand the source, you may become arrogant and unable to attain enlightenment. This is the reason for tozan as a fundamental practice in True Buddhism. In Nichiren Shoshu, the source of faith and benefit is the Dai-Gohonzon, found at the Head Temple, Taiseki-ji (The Group Tozan Handbook, p. 3). The priesthood also claims: However, if one's faith becomes cut off from the Dai-Gohonzon of the High Sanctuary and from the teaching of the lifeblood of the entity of the Law, then no matter how sincerely one chants to the Gohonzon in one's own home, there will be no benefit. On the contrary it will only result in the accumulation of negative karma (100 Questions and Answers, p. 4).

It is true that before the Nichiren Shoshu priesthood excommunicated the SGI in 1991, the SGI had long supported the high priest and stressed pilgrimage to the head temple widely among its membership. After the excommunication, however, the SGI has been publicly pointing out former High Priest Nikken's distortion of Nichiren Daishonin's Buddhism, and it now discourages its members from going to the head temple.

Is the SGI contradicting itself? Not at all. Up until 1991, the SGI respected and supported the high priest based on one essential assumption: that the office of high priest is vested with the responsibility to protect the integrity of the Daishonin's Buddhism and the believers who are sincerely working to spread it widely. The SGI believed that the successive high priests had done so to the best of their ability, despite their occasional frailties.

In 1991, however, this basic assumption and trust of the priesthood was betrayed when the priesthood unilaterally acted to disband the SGI, culminating in its excommunication in November of that year. The priesthood, furthermore, started to promote a doctrine of absolute faith in and strict obedience to the High Priest in order to silence any criticism (Dai-Nichiren: The Correct Way of Faith in Nichiren Shoshu, special edition, pp. 13Â14).

Clearly this absolute authority of the high priest derived neither from the Daishonin nor Nikko Shonin, both of whom always stressed Buddhist teachings themselves rather than clerical authority.

When the high priest seemed to be trying to fulfill his responsibility, the SGI supported him. When the head temple was not actively opposing the spread of the Daishonin's Buddhism, the SGI promoted pilgrimage. Now the high priest and the rest of the priesthood not only neglect their responsibility but also act in opposition to it. The SGI, therefore, does not support the high priest in his attempt to distort the Daishonin's teaching, nor does it promote pilgrimage to the head temple in support of the priesthood's aim to further disseminate its misleading teaching.

The Daishonin stressed the integrity of Buddhism as the basis of our Buddhist practice. As he wrote, Since the Buddha preached in his last testament to rely on the Law, not the person, you must not believe in anyone who does not preach according to the sutra, no matter how eminent he may be (Gosho Zenshu, p. 9). Foreseeing the possibility of doctrinal error by the high priest, Nikko Shonin also wrote, Do not follow even the high priest if he goes against the Buddha's Law and propounds his own views (GZ, 1618). In his warning against a high priest's erroneous views must have been his wish to protect the office of high priest from the high priest himself.

The SGI supported the high priest and promoted pilgrimage to the head temple because of its commitment to protect the integrity of the Daishonin's teaching. Now, exactly for the same reasons, the SGI condemns the high priest's error and discourages pilgrimage to the head temple, which the priesthood uses to support the high priest's erroneous teaching. The SGI followed the teachings of the Daishonin and Nikko Shonin before 1991 in its support of the high priest and pilgrimage, because that equated to protecting the Daishonin's Buddhism and its wide spread. Since 1991 the SGI is still following the teachings of the Daishonin and Nikko Shonin in its opposition to pilgrimage and the high priest, who has turned against Buddhism. The SGI may seem to be taking an opposite course of action then and now, but the reason behind its stance toward the priesthood has been the same all along†protecting the Daishonin's Buddhism and working to spread it to the best of its ability.

By SGI-USA Study Department Vice Leader Shin Yatomi
June issue of Living Buddhism (year unknown)

(from http://sokaspirit.org/about/whatsnew/justice/141.shtml )

 

[PassTheDoobie]

"But now you must build your reputation on the Lotus Sutra and give yourself up to it."

(The True Aspect of All Phenomena - The Writings of Nichiren Daishonin, Vol. 1, page 385) Selection source: Buddhist study, Seikyo Shimbun, September 9th, 2007

 

[PassTheDoobie]

"When a tree has been transplanted, though fierce winds may blow, it will not topple if it has a firm stake to hold it up."

(Three Tripitaka Masters Pray for Rain - The Writings of Nichiren Daishonin, Vol. 1, page 598) Selection source: Buddhist study, Seikyo Shimbun, September 9th, 2007

 

[PassTheDoobie]

"Little streams come together to form the great ocean"

(The Selection of the Time - The Writings of Nichiren Daishonin, Vol. 1, page 579) Selection source: The New Human Revolution, Seikyo Shimbun, September 11th, 2007

 

[PassTheDoobie]

"Nichiren Daishonin writes: 'If one can move Shakyamuni Buddha, the lord of teachings, can the grass and trees fail to respond, can the waters remain calm?' (WND-2, 811). In other words, as long as we base ourselves on the Mystic Law, the foundation of all existence, we can change anything."

SGI Newsletter No. 7333, The New Human Revolution--Vol. 20: Chap. 2, Bridge Building 11, translated Sep. 10th, 2007

 

[TheAfficianado]

Howdy

Howdy

Howdy,
I started reading this thread, intending to introduce myself after I had read the whole thing, so I would be properly informed and up to date with the conversation. Then I noticed it was already 444 pages long, and so I thought I would go ahead and introduce myself, and then begin to work on reading the whole thing. But I don't want to interupt the flow of the discussion that is currently taking place. But apparantly PasstheDoobie is flowing quite well, so I hope I can slip in here.

I was first exposed to Tibetan monks when Mickey Hart brought them to my summer camp in the late 70's and early 80's. At that time, I thought they were just another gimmick by a rock musician to appear to be more enlightened than the rest of us; i.e. Maharishi and the Beatles. I had meditated in martial arts classes, but it was not until I took up Raja Yoga in '86 that I really began to meditate seriously. At that time I met the Dalai Lama again and was given permission to begin the Bodhisatva path, which was a minor exposure to Lojong. In '96, under Lama Geshe Tsultzrim Gyeltzin, I was given permission to meditate on the White Tara.

I read earlier in the first two pages of this post where someone stated that the Bodhi path is as serious as a heart attack, and the seeker will suffer far more. I cannot agree more, this is absolutely the case.

I have read a lot, and have some of my own views, which are surely not in accordance with any lineage. In the past year I read "Tariki: Embracing Despair, Discovering Peace" by Hiroyuki Itsuki and Joseph Robert, and it did a lot for my practice, if I should call it that.

I do want to say upfront that if I get into any kind of debate in this thread, it will not be from a standpoint of spiritual arrogance (which might in itself seem spiritually arrogant) even if it seems that way, but more probably one of a point of information or one on the impermanance and impotence of language and verbal contructs when attempting to describe the horror and magnitude of suffering. It might also be on a point defending freedom.

Ghandi said, "Love is the most efficient force in the Universe."

Thanks for the effort in keeping this thread alive,
The Afficianado

 

[EasyMyohoDisco]

Howdy,
I started reading this thread, intending to introduce myself after I had read the whole thing, so I would be properly informed and up to date with the conversation. Then I noticed it was already 444 pages long, and so I thought I would go ahead and introduce myself, and then begin to work on reading the whole thing. But I don't want to interupt the flow of the discussion that is currently taking place. But apparantly PasstheDoobie is flowing quite well, so I hope I can slip in here.

I was first exposed to Tibetan monks when Mickey Hart brought them to my summer camp in the late 70's and early 80's. At that time, I thought they were just another gimmick by a rock musician to appear to be more enlightened than the rest of us; i.e. Maharishi and the Beatles. I had meditated in martial arts classes, but it was not until I took up Raja Yoga in '86 that I really began to meditate seriously. At that time I met the Dalai Lama again and was given permission to begin the Bodhisatva path, which was a minor exposure to Lojong. In '96, under Lama Geshe Tsultzrim Gyeltzin, I was given permission to meditate on the White Tara.

I read earlier in the first two pages of this post where someone stated that the Bodhi path is as serious as a heart attack, and the seeker will suffer far more. I cannot agree more, this is absolutely the case.

I have read a lot, and have some of my own views, which are surely not in accordance with any lineage. In the past year I read "Tariki: Embracing Despair, Discovering Peace" by Hiroyuki Itsuki and Joseph Robert, and it did a lot for my practice, if I should call it that.

I do want to say upfront that if I get into any kind of debate in this thread, it will not be from a standpoint of spiritual arrogance (which might in itself seem spiritually arrogant) even if it seems that way, but more probably one of a point of information or one on the impermanance and impotence of language and verbal contructs when attempting to describe the horror and magnitude of suffering. It might also be on a point defending freedom.

Ghandi said, "Love is the most efficient force in the Universe."

Thanks for the effort in keeping this thread alive,
The Afficianado

Thank you so much for taking the time to share such a great first post on the thread, as you will come to read many of us share our own unique backround and history which in the end contributes to our enlightenment. You will find a few very cool concepts such as: NO NEED TO SEEK CLEARANCE FROM A HIGHER AUTHORITY TO CARRY OUT YOUR BUDDHIST PRACTICE, NO SELF PROCLAIMED SINGULAR BUDDHA (We believe in the universal nature of Buddhahood found in every ordinairy person) are not subject to man-made fallicies eg. A self-proclaimed reincarnation of a or the Buddha (thus we embrace each individual's Buddhanature potentially within them), no painful austerities nor any deprication required to reach a higher plateau, FREEDOM and also amazing guidance that universally applies to all, and the most dynamic aspect is the Chanting of Nam-myoho-renge-kyo! which works for me and anyone else whom faithfully applies this to life in tandem with Study, Practice (for ourselves and others) and most importantly Faith. I really am glad you decided post and forgo reading all the pages for now to express yourself accordingly and thank you for taking the initiative to read this thread because IT CHANGED MY LIFE, concisely sums this up for me.

Also for anyone else checking this out for the first time, please use this thread as a tool to help you get to where you want to go, all the aspects of this thread are invariably linked to your individual happiness and really give you a boost (head start) in working on expiating your negative karma in this life.... Keep chanting and enjoy this day and everyday to the best of your ability!

your friend,
MyohoDisco

 

[PassTheDoobie]

Very well said, Brother!

Welcome Afficianado! There is a reason for you to be here. To help clarify the basis of the thread in advance of all the reading I truly hope you will follow through and do, we are in continuous dialog and study of the teachings of Nichiren (of thirteenth century Japan) based on Shakyamuni’s (Gautama/Siddhartha) Lotus Sutra.

The thread is not about Buddhism in general, chanting any mantra other than Nam-myoho-renge-kyo, or new age thinking. Several of us chanting Nam-myoho-renge-kyo are Soka Gakkai International members (which is a Nichiren Buddhism lay organization), and follow a practice that includes daily sutra recitation, and the attendance of SGI activities to promote a process we believe will facilitate the future development of world peace.

We welcome your questions. Many of Nichiren Daishonin’s teachings are contained in the 400 plus pages of reading you have ahead of you. However, there really isn’t a need to convey a qualification of why you would be debating because we really hope you can understand that the purpose of the thread is not to provide a forum for debate. This will become quite clear as you read.

Also understand that, like Buddhism and our lives, the thread is constantly evolving. The manner in which we all express ourselves has changed several times in the last three and a half years. We appreciate you taking the time to get to know us.

Some of our old friends are now gone and chose to take their posts with them. So sometimes what is being responded to can be kind of confusing since big portions of conversations are subsequently missing. And there are some sections where you will find obvious conflicts that developed between me and others. I guard the integrity of this thread like a junk-yard dog and make no apologies for doing so.

The thread gets a lot better after Babbabud starts chanting!

Congratulations on your journey thus far! You obviously have already completed great effort and continue to strive to do so. Such is the life of those who choose the Bodhisattva path. We who chant Nam-myoho-renge-kyo refer to ourselves as Bodhisattvas of the Earth. Our Bodhisattva path leads directly to Buddhahood.

We hope you will try chanting Nam-myoho-renge-kyo before judging it on the basis of what you already know from your journey thus far, but know that will be very difficult. Good luck and sincere best wishes! Please try chanting Nam-myoho-renge-kyo as you compare these teaching with those that you are already familiar with.

Deep respect,

Thomas