Ok, from what I have read, Nichiren Shoshu believes that Nichiren is the exclusive path to enlightenment. Is this a common thread throughout all of the Nichiren schools, or solely Shoshu? Please give factual answers, not an opinion or guess. And list the school whose belief you are espousing please.

Hello, Eikon -

I practice with Nichiren Shu. From what I know today, there is no single position on this question within Nichiren Shu. Some folks may believe the position listed above to be true. Others will disagree, and in varying degrees. Nichiren Shu often functions as a "big tent" with a range of viewpoints on a given question. There are few absolutes.

First of all, it is the One Vehicle of the Lotus Sutra that is the path to enlightenment in this time period. This is backed up by T'ien-t'ai and Dengyo and other great teachers of Buddhism that understood the Three Time Periods of Buddhism. So the question then is "is the Nichiren school the One Vehicle of the Lotus Sutra?".

Even Honen understood the Three Time periods, but thought that Pure Land was the practice of the One Vehicle.

The only way you can find out is through practice. There is no other way!

And, BTW, I feel that all Nichiren paths are a part of the One Vehicle. Dengyo stated that "he couldn't wait to see how the One Vehicle of the Lotus Sutra fit everyones abilities." This pretty much decribes what is going on today with various sects of Nichiren Buddhism.

"The Lotus Sutra speaks of “someone finding a ship in which to cross the water.” This “ship” might be described as follows: As a shipbuilder of infinitely profound wisdom, the World- Honored One of Great Enlightenment, the lord of teachings, gathered the lumber of the four flavors and eight teachings, planed it by honestly discarding the provisional teachings, cut and assembled the planks, forming a perfect unity of both right and wrong, and completed the craft by driving home the spikes of the one true teaching that is comparable to the flavor of ghee.

Thus he launched the ship upon the sea of the sufferings of birth and death. Unfurling its sails of the three thousand realms on the mast of the one true teaching of the Middle Way, driven by the fair wind of “the true aspect of all phenomena,” the vessel surges ahead, carrying aboard all people who can “gain entrance through faith alone.”

The Thus Come One Shakyamuni is at the helm, the Thus Come One Many Treasures takes up the mooring rope, and the four bodhisattvas led by Superior Practices row quickly, matching one another as perfectly as a box and its lid. This is the ship in “a ship in which to cross the water.”

Those who are able to board it are the disciples and lay supporters of Nichiren. Believe this wholeheartedly."

Gosho : A Ship To Cross The Sea Of Suffering

HHY -

I like this quote, but I am trying to understand how this answers Eikon's question. Can you elucidate, please?

I believe that excellent quote of the Daishonin's fully answers the question, without having to break down what each individual Nichiren sect thinks on this issue or that issue. I was merely defecting away from diversions by getting to the heart of the matter. At least that was my intention.

We can go around and around in circles - as I too can bear testimony - when essentially it comes down to taking a positive step and begin practising wherein the rest should fall into place , step-by-step , through employing the three component parts of Buddhism: Faith, Practice and Study. Otherwise we can just become authorities on this sect or that sect, this doctrine or that doctrine, without ever actually moving forward and realising value for ourselves.

With due respect to Eikon of course. As markp has also astutely asserted:

"The only way you can find out is through practice. There is no other way!"

OK, I guess we were looking at the question from different perspectives.

I agree with all above comments. In this day and age, I don't know how one can try and simplify the direction of Nichiren any further as it has been boiled down into a strong medicine which, at first might be hard to ingest and digest, but necessarily becomes a source of nourishment and, in fact, the only food one actually needs (if they choose to accept)

It is the voice that does the work.

But that doesn't answer the question. I asked what I asked for a specific reason. And I want to hear what different schools say, because I am trying to fnd out which school is for me. So while I respect the fact you may not want to read what each sect has to say, I do. And I find that it is easier to relate to what lay practioners have to say, than canned responses from each schools PR section.

In other words, there is no "PR section" going on here, only expressions of what we honestly put our faith in.

I wish not to say anything inflammatory, but maybe you should ask yourself various questions like whether or not you wish to rely on the outward appearance of a priesthood or if you like, a root guru or some other figure. If you wish to discard all of those, then you can still practice in the way Nichiren set forth



"Izumi Shikibu, a licentious woman, violated one of the eight precepts by writing poetry, but still she made it rain with a poem." (WND-p.766)

wow, i like this guy!

I do not think anyone can give anything except their take or understanding. I am not part of a lineage anymore, so I can only give my take on Nichiren's writings and the Lotus Sutra. I represent the Hokke Indy Shu, A.K.A Hokke Armchair Shu.

Exclusive Path {senju: I need the kanji anyone?} is not at all unique to Nichiren. It also should not necessarily be conflated with One Vehicle or ekayana {ichijo 一乗}. From what I gather, esoteric schools train beginners with an exclusive path. It is simply specific to the individual; not a general method. I think Nichiren was looking for a general, accessible, sort of 'one size fits all' exclusive practice that included completion of all all three trainings of higher ethics, spiritual cultivation, and insight / wisdom, in this life. He was not the only one. Dogen, I think, attempted that with shikan taza 止観打坐. Honen apparently taught an exclusive path; but also taught, iirc, that that it would not complete in this life; but in the Pure Land; an idea similar to the once returner or anagamin in the Nikayas.

Nichiren told at least one disciple to stop hedging his bets by mixing the Daimoku {Namu Myoho Renge Kyo} with Nembutsu. As taught then, they were conflicting. However, Nichiren is said to have told others it was sort of acceptable to mix them. He also told some that mixing traditional shikan was certainly fine; but only if they had the required skills. When Nichiren refuted other schools, sometime sarcastically, he was refuting what he saw as mistaken principles, concepts, and methods, not the persons who taught them.

On the three vehicles versus one; we are all shravakas in the conventional sense, because we entered the Dharma Stream based on the Dharma Dispensation of Shakyamuni; whether directly or indirectly. The three vehicles have to do with how one attains enlightenment. The enlightenment is the same for all three, hence one vehicle. The Lotus Sutra seems to get beyond haggling over methods, or different kinds of Buddhas, and instead explores the unborn and deathless nature of Awakening itself; realized in a single moment of pure faith. It also goes into the innate virtues and acquired merits of Enlightenment. Nichiren called himself the hokkekyo gyoja 法華経 行者; the traveller of the Lotus Sutra. That is the same gyo 行 often translated as practice.



In terms of Doctrine and tolerance of diverse practices; the only one I could join right now would be Nichiren Shu. Or perhaps RKK. I would steer you to look at the current conversations with Reverend Ryuei at Fraught with Peril. A discussion evolved on Four Ways to practice the Dharma:

Why Lineage is Important

My Journey in the Dharma

gassho

robin


"I think it may be a mistake to think in terms of sects and schools - better to think in terms of what the local Sanghas on the ground/offline face-to-face actually have to offer you and what you may have to offer them. I don't see the point of trying to stick round pegs in square holes (in either direction)." -- Reverend Ryuei

Perhaps if you put things a little less demandingly...?

However, I know very well the differences between the diifferent sects and traditions, but still maintain that when it comes down to it, there's nothing other than to test and ,ultimately, to judge according to your own experience.

I should add that in the main it is lay practitioners - across the Buddhist landscape - who sincerely put together those Buddhist websites that you do such a disservice to, in doubting their integrity, and by referring to them as being no more than public relations exercises and "canned responses". That's not the way it works at all. You could learn much from them ( most of us have ) as indeed you could from here. There's a middle path to be trodden in this respect.

I hope that you find that which you seek.

Nam-myoho-renge-kyo

IMHO, Rissho Kosei Kai has the most inclusive and tolerant perspective on practice (of course they also tend to view themselves more as a Nichiren-inspired reformed Tendai Lotus Sutra school aka Ekayana Buddhism). They do not believe themselves to be the "one and only True Way". They focus on the Lotus Sutras as well as core Buddhist teachings (4 Noble Truths. Eightfold Path, 6 Paramitas, 4 Bodhisattva Vows, Ichinen Sanzen). They also do not slander the dharma by denigrating other sanghas or religions (in keeping with the spirit of Chapter 2 of the Lotus Sutra). They use the Lotus Sutra and view Shakyamuni as the Eternal Buddha (while they are Nichiren-inspired they are not technically a Nichiren sect and thus do not view the Gosho or Goibun as authoritative). They chant portions of the Lotus Sutra as a primary practice and also chant Daimoku. They have many good books publishing by Kosei Publishing which reflect this inclusive and tolerant perspective. RKK has been known for its work on many interfaith activities including cordial and cooperative relationships with Tendai and Nichiren Shu as well as the Japanese New Relgions (and obviously mainstream religions too). Of course, they also don't tend to proselytize as much which is why they have had a lower visibility. They have a long working relationship with Unitarian Universalism as well.

Here are some good quotes from the website (under About Ekayana Buddhism):

"Where can the nature of Ekayana Buddhism be found in Rissho Kosei kai?

1. Our Path is inclusive, welcoming all to study and practice.

2. We celebrate the diversity found within the human family and at the same time, we acknowledge our interconnectedness.

3. We study and practice Ekayana Buddhism (One Vehicle) by which we respect all spiritual traditions and acknowledge them as tactful methods to achieve Enlightenment.

4. We promote inquiry as a part of our spiritual path while teaching core Buddhist concepts combined with the wisdom of the Lotus Sutra.

5. We work to establish interfaith relationships that are not just intellectually based, but that create a deep human connection with others.

6. We recognize the buddha-nature in all, and practice the bodhisattva way to be of benefit in the world.

7. We practice hoza (circle of compassion) in which we learn to see Universal Truth at work within the struggles of our daily lives. It gives us the opportunity to practice applying the Buddha Dharma, along with the support of the Sangha.

8. Chanting the Lotus Sutra is: an expression of gratitude, a purification for the mind, mouth, and body, a gift of service to all beings, and a way to connect with the Eternal Truth.

9. We study and practice the Enlightenment teachings for our own personal growth and to support others on their Path."


Read for yourself to see what you think:

Rissho Kosei Kai of North America

Dave

Nichiren Shoshu says exactly what you have stated. They don't mince words, and they are exclusivists.

How so, mark ? The bloke says that he wants to hear from "lay practioners". But you talk of "they". Who are who "they" exactly - the Nichiren Shoshu priesthood ?

That makes sense to me. It is hard for me to see how an exclusive path [senju 専修] could be the One Vehicle. I just think it of it as a path tailored to an individual's specific needs. The One vehicle, it seems to me, would be a very general, inclusive path ichijo kai e 一乗 開会?

I wonder if Nichiren even mentioned senju, other than to criticize 専修念仏 -- exclusive nembutsu?

r

Hi Eikon:

If you go to the NBAA website they have a chart of the various Nichiren sects. You might find what you are looking for there. However, it is just an outline so if you have any further questions come back and I'm sure someone here will jump at the chance to answer your questions and reel you in like a big fat marlin.

Joekraut but never sour

Hi Joe and all -

Respectfully, buyer beware applies here - the NBAA organizational differentiation chart, while updated within the last couple of years, still has some serious inaccuracies. Some of the worst have been removed, but others (which have been pointed out to the NBAA folk more than once) remain, and the changes that have been made removed the worst inaccuracies but substituted question marks for accurate information supplied to NBAA more than once by a variety of folks.

Personally I would believe what they say of themselves, but wish to verify anything they might have to say about other Nichiren groups. Your mileage may vary, of course.

Yes, specifically the priesthood, but the laity can be said to be exclusivist also in regards to Buddhism. Some are tolerant of other Nichiren sects, but none are that way for other Buddhist sects. Nichiren wasn't either in the case of the latter, the former being irrelevant to him.

That is, of course, your take, based on his letters. I do not know of any statement he made that he was intolerant. I do know he had some specific objections to other specific schools and teachers. I can not, personally, overly generalize from that. I do have the impression that intolerance of all other sects is a position of Nichiren Shoshu.

I can generalize that Nichiren objected to certain policies or views:

1. Placing any Buddha over Shakyamuni Buddha of the Juryo Chapter.
2. Placing Secret Transmissions, apart from the Sutras, over the Sutras.
3. Vinaya ordinations as a means of Salvation.
4. Ranking esoteric teachings as superior in practice to the exoteric Hokke-Nehan teachings.

There are others, but those seem to be the 4 basic ones.

gassho

robin

In the Rissho Ankoku Ron he said it would be best to outlaw the other sects, because of the slander they were committing. Thats a pretty good example.

Hi Mark,

I think we have to be very careful about reading what Nichiren meant by this. We can't extrapolate these types of comments to the modern day because the social and political structure of Buddhism has changed so dramatically. Particularly in Japan. Nichiren was addressing a specific group of Buddhist sects and I think it would be problematic to just accept these types of declarations without proper context.

I take many of these comments from Nichiren to be examining the political connection these sects had to the government, and not the kind of inter-faith work that we do today. Nichiren was addressing a government that was totally corrupted and Buddhist schools were benefiting from this cozy relationship. Some of the Jodo Buddhists, for example, hated Nichiren and tried to kill him. But, many of these people were also ranking government officials as well, so I see Nichiren addressing how politics corrupts Buddhism and vice versa.

One can also read how the "prayers" of the Buddhist schools were used- for victory in battle, to destroy one's opponents and so forth. I think that Nichiren was seeing how these practices of supporting the government in this way could only bring ruin to Buddhism. This why he refused prayers for the ruling party- because the fundamental
basis of the government was not following what he outlines in Rissho Ankoku Ron. He argued that embracing it would bring true peace and security through embracing the principles of the Lotus Sutra.

I do believe that Nichiren taught that the Lotus Sutra is the best way to awakening in this era. He also heavily criticize some sects because of doctrinal issues. However, the specific circumstances that he was dealing with at the time don't always translate to our circumstances 800 years later.

I've said repeatedly that the Rissho Ankoku Ron was written to the Emperor and should be taken in that context, not as empowerment for personal means. Nichiren saw other sects of Buddhism as having the incorrect practice for Mappo and that was his basis for making this statement. And, it was all Buddhist sects he was addressing, not just the Japanese sects.

The Rissho Ankoku Ron should not be used as a basis for attacking other religions though. It was specifically written to the sovereign and in this age it does not apply. In a democracy we have to prove that this Buddhism has the power to change, not just provoke other religions through personal debate.

That is possible. I have no definitive proof either way. If so, I disagree with him. It makes no difference to me, either way, because I keep my own counsel on this issue. I do agree with the 4 points I outlined.

Hi Everyone,

I am responsible for maintaining the organizational differentiation chart on NBAA's web site.

At the top of the page that the chart is on, we invite people to write us answers to the questions on the chart. We have changed answers to questions, added questions and removed questions at the suggestion of others. If there was once an answer where there is now a question mark, it would be be because we received conflicting answers from the members of an organization. Even the members of the organizations themselves don't always agree about what their organization teaches. The point is that we have changed the chart due to the input we've received from others and we still continue to.

Due to the fact that we received conflicting answers from people, we had to create a couple of ground rules. When you send us your answers, we ask that you provide us with quotes from a text authorized or published by the organization and cite your source. We will use both the answer and the reference text on the web site. You can also send text that offers further clarification of the views or expounds upon them, within reason, of course. If you're a person of some stature within your organization and can speak directly on behalf of the organization, then there is no need to cite your sources. You are the source, after all. But we request your title within the organization and the right to quote you.

And please, please tell us specifically which question you're referring to and for which organization you are speaking. Just vaguely saying the chart is wrong and then talking about something somewhat related can be very confusing to us. Please say something like, "The answer to question 4 for such and such organization is No, because ..." Or, "I would like add the question, 'Do you believe the Earth is flat?' The answer for such and such organization is No. I offer you these quotes as evidence of its beliefs."

Unfortunately, ever since we adopted the above-mentioned rules, only one person, a national-level SGI leader, has written us with changes to be made to the chart. Yes, we did make the changes requested. As you can see, there are still many question marks on the chart that need to be filled in. And certainly there are reasons that we haven't thought of as to why people belong to one organization rather than another. We do ask that all questions relate directly to Buddhism rather than secular wrong-doings. (Note our answer for that on the chart.) In the meantime, we are patiently awaiting answers from all of the various Nichiren schools. So, if you have time to do a bit of research, or you happen to be reading something that makes you think of a question you want to see on the chart, please send your emails on over to nbaa@nbaa.tv. I look forward to hearing from you.

P.S. To Engyo: I read a post by you awhile back in which you recommended an introductory level book about Buddhism. I looked for it, but I couldn't find it. I am looking for some good introduction books to give and/or sell to new people. If you have any suggestions, I would love to hear them.

By the way, to everyone else, if you're looking for one, there is a great introduction to Buddhism on our web site called Practicing Buddhism in a War Zone. I hope you get a chance to read it.

I could not find the comparison chart. The blue print on black is unreadable for me though. One thing, it is hard to pigeon hole Nichiren Shu, I think. There are at least five major lineages. From where I sit, on the outside looking in, the Nakayama lineage might be the most influential. Then the Nichiro, Niko, and Nikko lineages in that order, but they are fairly close in influence, with Nissho's lineage not so much. There are also vague lines from Uzumi-ko Nippo, Echigo Nichiben. Chikai Nichigen who may have been connected with Nichiji, and That is all tentative; just my impression.

., I see it now

I know that some of what you have is wrong about some lineages within Nichiren Shu. For example, they actually give quite a bit of weight to some unauthenticated and some even to inauthenticated writings. I also have no idea where you got the idea Nichiren Shu gives away Gohonzons to those who do not want one. That one is funny.

Hi Shannon -

Welcome to E-Sangha!

Nice rework of your site; it looks very good. I also appreciate that you continue to update your table. One question there - how would I go about providing documentation to show that Omandalas aren't given out to people who don't ask for them? I can cite practices of specific ministers and/or temples, but these are (like much else in Nichiren Shu) not something that there is a standard organization-wide written policy for. I don't personally know of any temples or ministers who do give Omandalas away; certainly not in North America anyway. I'm also curious what information led you to cite that in the table to begin with.

About the introduction books:
Awakening to the Lotus is an introductory book which covers Nichiren Buddhism and it's place within Buddhism as a whole. It is written from a Nichiren Shu standpoint but covers Nichiren Buddhism as a whole rather well. There are two chapters of 9 which are specific to Nichiren Shu - the rest is Nichiren Buddhism as a tradition, without going into the doctrinal fine print so to speak.

The other books we recommend as beginning books are:

It's Easier Than You Think by Sylvia Boorstein

and Basic Buddhist Concepts by Kogen Mizuno
(also available from the Nichiren Buddhist International Center's books page)

Hopefully one of these is the one you are interested in? If not, I will try to find whatever else I may have recommended.

Thanks!



I'm glad you asked this, because there are a few questions on the chart to which the answers wouldn't be published by the referenced organization. In Nichiren Shu's case, they may not publish anything that explains how one would receive a Gohonzon. If anyone should come across an answer that they would like to see changed to such a question, we encourage them to ask us about it.

The reason that particular question is there is because a lot of people email us to ask us how they can receive a Gohonzon from us. We don't know these people, so we assume they would be fine with receiving a Gohonzon from any organization. We think such people believe that it would be easier to receive a Gohonzon from us than from another organization, but in reality, it's much more difficult.

The reason we answered that question the way we did is because we have a collection of Gohonzons ourselves given to us by Nichiren Shu members. Maybe the difference is in what we would call a Gohonzon. For instance, we received a Nichiren Shu Gongyo book with a Gohonzon in the back of it. Is that not an authorized publication from Nichiren Shu? Or do you not consider a Gohonzon in a book to be a "real" Gohonzon?

I would be happy to change the answer. So the question I would ask is this: A new person approaches you and asks you how they can go about receiving a Gohonzon from Nichiren Shu. Tell me, as if I were the person asking, what steps I would have to go through to receive a Gohonzon. If you know the answer to that question, I'll just take your word for it in this case. Just keep in mind that people really will ask us how they can get a Gohonzon from Nichiren Shu, so you might hear from real people about this topic.

Thank you for the book recommendations. I will read them. I'm trying to avoid any organizational discussions in introduction books, mainly because I don't like to talk about that as a discussion topic with new people.

Hi again, Shannon, and thanks!

I think some of the confusion may stem from the fact that an image of the Omandala isn't always considered as a Gohonzon in Nichiren Shu. Thus someone may have a pendant, for instance, with an image of the Omandala on it, that is considered an amulet or an artwork, but not a Gohonzon (meditation focus for use on an altar). The gyo-e or pilgrim jackets with the Omandala image on the back are also in this category. The images found in books, or on other items fall into this category as well. It would be easy for someone not familiar with this differentiation to mistake such images as Gohonzon when they were never intended for use on altars as meditation foci.

Omandala images which are intended as Gohonzon are not given out indiscriminately; I can't speak for Japan or other parts of the world, but here in North America, none of the ministers would issue an Omandala for use on an altar unless the individual had also taken refuge vows (jukai), formally joining Nichiren Shu. All of the ministers that I have spoken with will provide a temporary amulet known as an ofuda for use on a prospective member's altar until such time as the member is ready to commit to being a Nichiren Shu member.

The time required is not fixed but is generally a minimum of 6 months, during which the prospective believer is learning to practice and deciding whether this teaching and organization are ones that he or she can commit to. I have seen this process take much longer than 6 months, depending on the individual involved - it is personalized, rather than regulated.

Nichiren Shu uses the eye-opening ceremony (as described by Nichiren) to consecrate an Omandala image or a statuary arrangement for use on a believer's altar, as a meditation focus. The Omandala is generally dedicated to that individual or family at the time of it's bestowal. My family's has the dedication written on the back, including the date and the bestowing minister's name. There should also be a record of that individual or family somewhere in the records of the temple to which the minister belonged at the time, although I can't say how well such records are maintained over the years.

Please understand - the eye-opening is not about "turning on" the Omandala. In Nichiren Shu the "Gohonzon" is differentiated from the items used to depict it; a scroll or a statue themselves are not the Gohonzon, but rather the items we use to represent the Gohonzon for use during our meditations and services. Items I mentioned in the first paragraph, like the pendants or the pilgrim jackets, are never intended for use in representing the Gohonzon on an altar; they are art or study objects, or identifiers, etc., having other purposes than a potential altar focus does.

I hope this helps explain a bit; it took me some time to become comfortable with the distinctions when I was first exposed to them after my NSA/SGI upbringing.

This is as it should be and is consistent with how Nichiren approached the subject. You don't get Gohonzon unless you have demonstrated a consistent practice and can take the vow!

Ok, from what I have read, Nichiren Shoshu believes that Nichiren is the exclusive path to enlightenment. Is this a common thread throughout all of the Nichiren schools, or solely Shoshu? Please give factual answers, not an opinion or guess. And list the school whose belief you are espousing please.

Pls permit me to comment something here (as my Nichiren knowledge is limited):

As a Catholic years ago, this sounds similar : There is no Salvation outside of the Catholic Church (although toned down by Vatican II)
In my country, Malaysia, the Muslims often declared their faith, Islam, as the Final & Decisive One, as the Syahadah/Faith Declaration says: There is no God but Allah and Mohammad is His Prophet.

I do come from the Pure Land Tradition, where I have read that the late Tripitaka & Dhyana Patriarch Ven Master Hsuan Hua that the Last Sutra to be gone would be the Amitabha Sutra, then His Name would be around a while longer before this too suffer extinction, yet he never made a declaration that the Pure Land is exclusive (neither did any Pure Land Patriarchs nor Commentaries) but points out that the Compassionate Buddha has opened 84,000 Dharma Doors for all's liberation and Pure Land is one of the expedients.

Exclusivity? Isnt that dogmatic? I always thought that the Buddha never favoured dogmatism, especially the Brahmanistic dogmas of His day, no?
Or has Master Nichiren been misunderstood? Pls enlighten me.

Namo Amitabha Buddha!

There are three time periods in Buddhism where certain practices are able to help the people. If it is not the time period for that practice then it is no longer able to help the people as we can see in Asia. T'ien-t'ai and Dengyo both talked extensively on this subject as well as other Buddhist Masters.

Mappo is the time period for the One Vehicle of the Lotus Sutra. Now you just have to figure out what is the One Vehicle.

Honen, Dogen, and Nichiren all taught an exclusive path. Hieian Era Buddhism in Japan had become very complicated with lots of rituals. The Kamakura reformers may have been reacting to that. One can wind up doing so many different practices that ones does none of them. There is also the principal that one can not ride two horses.

Honen taught that Nembutsu could result in rebirth in the Pure Land. Therefore, other practices were superfluous and would serve as impediments to thst goal. Then, once rebirth in the Pure Land is achieved, one could attain Nirvana there. It was evidently his feeling that people of "Mappo" lacked the merits needed to complete the path in this lifetime. Note that Honen rejected the concept of an inherent Buddha Nature; he believed it must be acquired. He also believed the other power of Amida was needed to keep from sinking into the evil realms of existence. Dogen, by contrast, believed that we possess an inherent Buddha Nature; and that sitting in Shikan Taza 止観打坐 was, itself, Buddhahood. So his practice was about self power.

Nichiren was sort of in the middle. The other power of Shakyamuni Buddha is needed; but this is not really other power, because we possess the Buddha Nature. What we need is the merit of the Lotus Sutra, especially the Title, to awaken our Buddha Nature, Nichiren also believed that the practices of the Lotus Sutra make Enlightenment in this life possible. So seeking rebirth in the Pure Land would be an impedement. Also, most people, in his view, lacked the merit to tackle za-zen, so trying to pursue that would also be useless.

While the practice Nichiren taught is very simple, the doctrine of the Lotus Sutra is fairly complicated. I do think Nichiren's intent in promoting an exclusive practice is poorly understood by some. The point of One Vehicle is that there is only one NJirvana. There are not three kinds of ultimate Buddhahood. Awakening means to solve the fundamental problem that life is dukkha -- it is stressful and unsatisfying. We seek beauty in that which is decadent, happiness in that which is suffering, constancy in that which is inconstant, and self fuldfillment in that which is not-self.

The Lotus Sutra teaches that the answer is found within ourselves. We possess a Buddha Nature that is wholesome, blissful, constant, and authentic. The practice of the Lotus Sutra is to have faith in it, to study its subtle meanings, to chant its words and title, to explain it to ourselves and others, and to copy it or meditate on its visual imagery. Nichiren packaged these in a simple format derived from the traditional three trainings of ethical training, spiritual cultivation training, and wisdom-insight training. It is sort of like the other power Honen taught, because the merits we need are transfered to us by Shakyamuni Buddha. It is also sort of like the self power Dogen taught, because Shakyamuni Buddha is within us and chanting Daimoku is, itself, awakening. All five practices are contained within chanting Namu Myoho Renge Kyo.

I do not think the One Vehicle excludes the Three Vehicles. The One Vehicle is awakening itself. The idea of an exclusive practice is to stay focused and not get overwhelmed. That is my take right now. Sorry this was so long, I am trying to keep it brief.

Hi All,

Thank you for highlighting the essentials and I may have grasp what was being conveyed here. Again my 5 cents worth:

Nichiren was sort of in the middle. The other power of Shakyamuni Buddha is needed; but this is not really other power, because we possess the Buddha Nature. What we need is the merit of the Lotus Sutra, especially the Title, to awaken our Buddha Nature, Nichiren also believed that the practices of the Lotus Sutra make Enlightenment in this life possible. So seeking rebirth in the Pure Land would be an impedement. Also, most people, in his view, lacked the merit to tackle za-zen, so trying to pursue that would also be useless.
I do see the point that Master Nichiren is making. Each Tradition/Dharma Door is with its own merits and purpose. What abt in this way:
Does not one think that all Dharma Doors contain at least the form of other Doors/Tradition as well altho the finer specs and goal will differ ?
E.g the Pure Land Tradition that I practice.
Esoteric Tradition: The Name of Amitabha Buddha is itself an efficacious mantra
Dhyana Tradition: The Name of Amitabha Buddha is itself a koan
Pure Land Tradition: The Name is recited as part of Faith,Vows and Practice towards Sukhavati and onward to Enlightenment from there. Some may even attain it in this life due to assidous practice and effort.
Vinaya Tradition: "Amitabha Buddha" encompasses all merits and virtues of Sila
Perhaps, taking into account everyone's capability is an enormous task and best left to each to choose his/her designated Path according to their abilities.

I do not think the One Vehicle excludes the Three Vehicles. The One Vehicle is awakening itself. The idea of an exclusive practice is to stay focused and not get overwhelmed. That is my take right now. Sorry this was so long, I am trying to keep it brief.
I agree with you.
For myself, exclusive practice is reciting Amitabha Buddha as my primary concern and besides that I have an ancillary practice of reciting Sutras/Mantras, upholding Precepts and etc but all practices are geared towards the exclusive practice:Amitabha Buddha & Sukhavati
But this exclusive practice does not stop me from learning abt others in light of the 4 Mahayana aspiration is:Dharma Doors are Limitless, Yet I Vow to Learn them All, which is altruistic, yet knowing my limit without betraying my exclusive practice or disparaging others.
On a broader side, I started off with Theravada, which became my foundation for my move towards Mahayana and Vajrayana (at least I consider it being part of Mahayana) thus forming this One Vehicle like a tripod,
all uniquely different yet similar supportive.
After reading the Saddharmapundarika Sutra, it inspired me in this way.
Forgive me, I m getting old and with long winded answers..
Namo Amitabha Buddha!
Namo Miao Fa Lian Hua Jing!

Thanks for the reply. Do you mind if I quote you on our web site?

Dear friend thornbush,
in Lotus teaching we emphasis on the proofs to judge the validity of a giving teaching, hence Nichire raised the standard of three proofs (三証) : Documentary proof, theoretical proof, and actual proof.

As Nichiren writes: "In judging the relative merit of Buddhist doctrines, I, Nichiren, believe that the best standards are those of reason and documentary proof. And even more valuable than reason and documentary proof is the proof of actual fact."

Here,
i) Documentary proof means that the doctrine of a particular Buddhist school is based upon or in accord with the sutras.
ii) Theoretical proof means that a doctrine is compatible with reason and logic.
iii) Actual proof means that the content of a doctrine is borne out by actual result when put into practice.

If you look around in the state of degeneration of Dharma in the traditional Dharma nations , and also examine on which tradions is now effectively doing the Buddha works of sucessfully propagating the Dharma to all those non-tradional Dharma places, then you would come to realise on the correctness of what Nichiren has expounded.

Ansanna

Dear friend thornbush,

Here,
i) Documentary proof means that the doctrine of a particular Buddhist school is based upon or in accord with the sutras.
ii) Theoretical proof means that a doctrine is compatible with reason and logic.
iii) Actual proof means that the content of a doctrine is borne out by actual result when put into practice.
If you look around in the state of degeneration of Dharma in the traditional Dharma nations , and also examine on which tradions is now effectively doing the Buddha works of sucessfully propagating the Dharma to all those non-tradional Dharma places, then you would come to realise on the correctness of what Nichiren has expounded.

With my high regards for the Saddharmapundarika Sutra to which I will
to as to all Sutras, so I respect Master Nichiren and his noble efforts like all fellow noble Dharmadutas and Dharma Expounders.
Dharma Ending Age? A mindset? I see that as the collective responsibility of the Fourfold Assembly to ensure that either its effects are dulled or delayed altogether or better yet, restore back the Proper Dharma Age.
And hopefully relevant to this thread, the Saddharmapundarika remains for all's benefit as long as there will be those who are willing.

Namo Amitabha Buddha!

Hi again, Shannon -

If this was meant for me, no I don't mind - with one caveat: This is my current best understanding and experience, and I am a layman with little formal training in Nichiren Shu doctrines.

The Three Vehicles 三乗 {sanjo} or triyana of the Lotus Sutra does not refer to hinayana, mahayana, & vajrayana. Those designations were formed later on. It refers to the three vehicles taught by the Buddha:

Sharavakia, Shravaka, 声聞 {shomon}: Those who enter the Dharma Stream via a Dharma Gate revealed by a SamaSambuddha, Samyaksambuddha; 三耶三佛. One who completes this path, by becoming an arahant; arhat, 阿羅漢 is then known as an Anubuddha 所知 {shochi}.

Pacceka; Pratyeka, 縁覚 {engaku}: This refers to one who enters the Dharma Stream without the aid of a Dharma Dispensation by a Samyamsambuddha. One who attains arhat this way is called a pratyekabuddha. 辟支佛.

Bodhisatta; Bodhisattva; 菩薩: This is the same as pratyeka in that there is no teacher. It is different in that the Bodhisatta seeks the salvation of all beings; and thus acquires more merit. After attaining arhat, the Bodhisattva appears in the world as a SamaSambuddha, Samyaksambuddha; 三耶三佛 and reveals a Dharma Dispensation. Shakyamuni is the only current Samyaksambuddha for our world; he is our Treasure of Buddha at the present time. Nichiren stresses this point.

In my opinion, informed by study, the Lotus Sutra accepts these traditional three vehicles as Conventional or Relative Truth. If we wish to understand the Lotus Sutra on its own terms, this is what is meant by Three Vehicles. Then, we can begin to understand what is the One Vehicle. For one thing, the One Vehicle; Ekayana; 一乗 {ichijo} is what the Three Vehicles share in common.

In some of the 'pre-Lotus' Mahayana Sutras, the Enlightenment od the Anubuddhas is disparaged as inferior. The Vimalakirti Sutra confuses Samyamsambuddha with Enlightenment itself. I think this is done intentionally, with a sense of irony, to make us ponder what is Enlightenment? The Vimalakirti Sutra also confuses, deliberately I think, the distinction between Relative or Conventional Truth and Absolute Truth. Shariputra becomes a fictional character who represents this confusion.

In the Lotus Sutra, the Awakening or Nirvana of the Shravaka, Pratyeka, and Bodhisattva is declared to be equal, it is all anuttara samyak-sambodhi 阿耨多羅三藐三菩提. This awakening is available to all, in our present form, via adhimukti 信解 {Shingei} or 勝解 {shoge}. This is called 即身成仏 {soku shin jobutsu} or Enlightenment in one's present body. This is dramatized by the parable of the Dragon King's Daughter.

I do not think that the Lotus Sutra rejects the specific meanings of the Three Vehicles, but it goes beyond those by deriving general concepts from the same principles. It then uses various parables to depict and dramatize the source principles, general concepts,. and specific methods. It is also reveals, using visual imagery, the 4 inherent virtues of unbinding, as well various merits acquired through practice / cultivation. The specific {now shifting perspective} blessing of the practice of the Lotus Sutra is to awaken the innate virtues we already possess, represented by the Bodhisattvas from Underground. The general blessings are to gradually acquire merits represented by Bodhisattva like Monju.

Power of Fours; Qualities of Bondage and Unbinding

Check out the chart and let me know if it's okay.

Hi again, Shannon -

Nicely done, and thank you very much.

I will be looking for some other information - there are a couple of other points that may need polishing, but I haven't had time to go into them yet. Then again, they may be OK as is - will get back to you.

Just let me know whenever you're ready.

Nichiren Shu has a web site, which means to me that it has teachings that are representative of its beliefs. If one of the questions doesn't apply to Nichiren Shu, or it doesn't have a united stance on a particular issue, then that would be the answer to the question, wouldn't it? If it's true that Nichiren Shu has no common teachings that exist for every lineage, then that would be something unique about them and that itself should be on the chart.

I explained in an earlier post that I have Gohonzons from Nichiren Shu members that I did not request. However Engyo explained that Nichiren Shu doesn't consider a book or a piece of paper with a Gohonzon printed on it to necessarily be considered a Gohonzon, so I changed the answer on the chart already to more clearly represent Nichiren Shu's opinion about Gohonzons.

Hi, Shannon -

Just wanted you to know I hadn't forgotten. Internet access is only available at my work right now - home is still without power or ISP after Hurricane Ike. I will hopefully have some time to research this over the next couple of weeks or so, after things settle down some more.

I want to again reiterate my thanks for you willingness to update your website to reflect accurately the information you present. This is refreshing in the world of Nichiren Buddhism, where often times people will continue to misrepresent groups they feel to be in conflict with their own, even after those misrepresentations are made clear. Thanks again.

Hope things return to normal soon. Ike even affected us near Chicago; lots of rain.

Very Nice Robby

I don't see us as being in conflict with each other. In my opinion, Nichiren Buddhists should unite against the onslaught of theism. Of course, we don't agree on everything, but at least we agree that we are the ones responsible for the happiness or suffering of living beings on this planet, not some mythical, purposely undefinable thing in the sky.

I look forward to updating the chart according to your corrections when you can get over the effects of Ike. I know a lot of people were affected by that storm. It's astonishing.