KWOON - Threefold Lotus Martial Arts

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Study is broad but Practice is focused

James,
I have pondered your request for a talisman or "token", as you called it, for your use as a meditative expedient. As I tolled you before your departure, I cannot envision a talisman of any worth other than the gohonzon, which I created with you in my heart. Though it would seem you were not ready to accept this ultimate of talismans, I feel torn as to what teaching or words I might provide to spark your desire for immediate enlightenment. It has been a question I have pondered and wrestled with for many months concerning your practice.

Please do not read this as a deceit or admonishment directed at you. The truth is that it is myself for whom I bear admonishment and disappointment for my lack of certainty and clarity in my responsibility to the truth and our Buddha nature. And so it is with this letter that I wish to redress my failure to properly teach the way of the Buddha and the One Vehicle to assured enlightenment in this lifetime, in this form.

First, let me explain that study of all Buddhist texts is essential to create a full and unshakable understanding of the Buddha's teaching. It is also essential to Buddhist practice that all non-Buddhist teachings should be studied as much as is possible. This is because, as we are all imbued with the inherent mind and life state of the Buddha, all secular activities also represent the Buddha knowledge. There is however, a difference between study and practice. To be dedicated to studies is to open one's capacity for understanding the applications of the Buddha Mind. To practice is to develop and maintain the presence and life condition of the ultimate force of life expressed through the Buddha Mind. Hence, study is unlimited, but practice is very specific. In fact practice is critical to correct development. In a weak analogy I would site the "cross-training" practices of professional football players. Though it is beneficial for these athletes to train in varied sports and skills to broaden their bodies abilities, they must focus primarily on the skills directly associated with their sport, or risk either severe injury or defiled performance, and ultimately being "cut" from the team. Study of the Vedas and Yogic and Tantric texts and skills are all part of the appreciation and breath of knowledge that deepen the understanding of successive texts which developed with tremendous effort over the many years of the historical Buddha as well as thousands of years and lives of supremely dedicated scholars of India, Middle Asia, China, and Japan, as well as British, French, German, Swedes, Italian, and even latter, Americans and others.

All of these texts and treatises are valuable and present information that is nevertheless variable in its importance in terms of practice. All study has value, but not all practices have value. In the same way that ballet is helpful to a wide receiver, a ballerina faces annihilation if the game of American football. The ballerinas practice has less than any value for the game of football. The fact is, ballet and its practice is antithetical to the practice of football at the cost of failure. In a similar way, the practice of using "tokens" as meditational devices is destructive to enlightenment. To study the practice is interesting, even perhaps to experience it, but to adopt it "as" practice is slander of one's innate Buddha nature and the ultimate teachings of the Buddha.

It is my responsibility as the person who introduced you to Namu-Myoho-Renge-Kyo, to tell you these truths. And so too is it my responsibility to exhort you to learn to practice correctly for the achievement of your enlightenment and protect you from slander. You should learn Gongyo - the recitation of the Hoben and Juryo chapters of the Lotus Sutra - create and altar and chant Nam-Myoho-Renge-Kyo and recite Gongyo to it in preparation for the receipt of a personal Gohonzon through a ceremony - Gojukai - to "attach" your samsaric identity and the Gohonzon to your innate Buddha nature. This is a sacred and immensely powerful act that will cement your life into the path of attainment.

As we spoke before your departure, you commented on the almost mystical occurrence of turning to pages in texts that seemed predestined for your finding. As I recited Gongyo today, thinking once again on how best to communicate with you without the risk of creating a barrier, it appeared obvious to me to look into the writings of Nichiren for advice on the matter. I went directly to book five and flipped through the book falling open on the Gosho, "The Problem to Be Pondered Night and Day". Too funny. It seemed I could have written the title as a question myself. A quick read and the Background in formation, and I knew I had to share it with you. I hope you will find it nurturing and awakening.

With all my love and respect, here is the Gosho:

The Problem to Be Pondered Night and Day

The second volume of Myoho-renge-kyo states, "One who refuses to take faith in this sutra and instead slanders it [immediately destroys the seeds for becoming a Buddha in this world].... [There will be those who slander a sutra such as this in the Buddha's lifetime or in the age after his death.] They will despise, hate, envy, and bear grudges against those who read, recite, transcribe, and embrace this sutra.... After they die, they will fall into the Avichi Hell.... In this way they will be reborn there again and again for kalpas without number." The seventh volume reads, "For a thousand kalpas in the Avichi Hell, [they underwent great pain and torment]". The third volume mentions [those who wandered in the evil paths for the duration of] sanzen-jintengo, and the sixth volume refers to [those who were submerged in the realm of suffering for the span of] gohyaku-jintengo. The Nirvana Sutra states, "Even if you are killed by a mad elephant, you will not fall into the three evil paths. But if you are killed by an evil friend, you are certain to fall into them."

The Hosho Ron of Bodhisattva Saramati reads, "Those who are ignorant and unable to believe in the True Law, who hold false views and are arrogant, suffer such hindrances in retribution for the slanders of their former lives. They cling to incomplete doctrines and are attached to receiving alms and humble respect; they recognize only false doctrines, distance themselves from good friends, approach with familiarity such slanderers of the Law who delight in attachment to the teachings of the lesser vehicle, and do not believe in the great vehicle. Therefore they slander the Dharma of the Buddhas.

"A wise man should not fear enemy households, snakes, fire, poison, the thunderbolts of Indra, attacks by swords and staves, or the various wild beasts such as tigers, wolves and lions. For these can only destroy one's life, but cannot cause him to fall into the Avichi Hell, which is truly terrifying. What he should fear is slander of the profound Dharma as well as companions who are slanderers, for these will surely cause him to fall into the frightful Avichi Hell. Even if one befriends evil companions and with evil intent spills the Buddha's blood, kills his own father and mother, takes the lives of many sages, disrupts the unity of the Buddhist Order and destroys all his roots of goodness, if he fixes his mind on the True Law, he can free himself from that place. But if there is another who slanders the inconceivably profound Law, that person will for immeasurable kalpas be unable to obtain release. However, if there is one who can cause others to awaken to and take faith in a teaching such as this, then he is their father and mother, and also their good friend. This man is a person of wisdom. Because, after the Buddha's passing, he corrects false views and perverse thoughts and causes people to enter the true Way, he shows himself to have pure faith in the three treasures, and performs beneficial deeds which bring enlightenment."

Bodhisattva Nagarjuna states in his Bodai Shiryo Ron, "The World-Honored One expounded five causes leading to the hell of incessant suffering.... But if, with respect to the profound Law that one has yet to comprehend, one were to remain attached [to lesser teachings, and declare that this is not the Buddha's teaching,...] then the accumulated sins of all the above-mentioned five acts would not amount to even a hundredth part of this offense."

A worthy man, while dwelling in security, anticipates danger; a deceitful flatterer, while dwelling amid danger, takes security for granted. A great fire fears even a small quantity of water, and a large tree can have its branches broken by even a small bird. What a wise man fears is slander of the great vehicle. It was on this account that Bodhisattva Vasubandhu declared that he would cut out his tongue, Bodhisattva Ashvaghosha implored that his own head be cut off, and the Great Teacher Chi-tsang made a bridge of his own body. The Learned Doctor Hsuan-tsang went to the sacred land of India to divine [which teaching represents the truth], the Learned Doctor Pu-k'ung likewise went to India to resolve his doubts, and the Great Teacher Dengyo sought confirmation in China. Did not all these men act as they did in order to protect the true meaning of the sutras and treatises?

In Japan today, among the four kinds of believers of the eight sects as well as of the Pure Land and Zen sects, from the emperor and the retired emperor on down to their vassals and the common people, there is not a single person who is not a disciple or supporter of one of the three great teachers: Kobo, Jikaku and Chisho. Ennin, the Great Teacher Jikaku, stated, "[Even though the Kegon and other sutras are termed 'esoteric,' they do not fully expound the secret teaching of the Tathagata;] therefore, they differ [from the Shingon teachings]." Enchin, the Great Teacher Chisho, said, "When compared with the Dainichi Sutra, the Kegon and the Lotus are mere childish theory." And Kukai, the Great Teacher Kobo, remarked, "[Each vehicle that is put forward is claimed to be the true vehicle, but] when examined from a later stage, they are all seen to be mere childish theory." Thus all three of these great teachers held that, though the Lotus Sutra is foremost among all the teachings that Shakyamuni Buddha has preached, now preaches or will preach in the future, when compared with the Dainichi Sutra [expounded by Dainichi Buddha], it is a doctrine of childish theory. Should any thinking person place credence in this assertion? A hundred, a thousand, ten thousand, a hundred thousand times more than mad elephants, vicious horses, fierce bulls, savage dogs, poisonous snakes, poisonous thorns, treacherous bluffs, steep cliffs, floods, evil men, evil countries, evil towns, evil dwellings, bad wives, wicked children and malicious retainers, the people of Japan today should fear those eminent priests who keep the precepts and yet hold distorted views!

Question: Are you suggesting that the three great teachers mentioned above were slanderers of the Law? Encho, the Great Teacher Jakko, the second chief priest of Mount Hiei; the Great Teacher Kojo, superintendent of the temple; Anne, the Great Teacher Daigyo; Priest Eryo; Priest Annen; the Supervisor of Monks Jokan; the Administrator of Monks Danna; the Virtuous Monk Eshin and several hundred others [of the Tendai sect], as well as several hundred of Kobo's disciples including Jitsue, Shinzei and Shinga, and also the other great teachers and virtuous monks of the eight sects and ten sects were like so many suns, moons and stars all appearing in succession. During the passage of four hundred years and more, not a single person among these men has ever questioned the teachings of the three great teachers you mentioned above. What sort of wisdom do you base yourself on that you presume to criticize them?

Considering this in light of the points I have made above, I hope my disciples will ponder this matter, cutting short their sleep by night and curtailing their leisure by day. Do not spend this life in vain and regret it for ten thousand years to come.

With my deep respect,
Nichiren

The twenty-third day of the eighth month
I have received one string of coins. I hope all those who seek the truth will gather in one place and listen to this letter.
Major Writings of Nichiren Daishonin, Vol. 5, page 167.

BACKGROUND:

Nichiren Daishonin wrote this letter to Toki Jonin, a learned and dedicated disciple in Shimosa Province. In it he stresses the extreme seriousness of the offense of slander, and also the importance of embracing the supreme Buddhist teaching. The original manuscript is dated only "the twenty-third day of the eighth month," and though it is generally thought to have been written at Mount Minobu in 1275, no firm conclusion has been reached in this regard. Other opinions are that the Daishonin wrote it in 1276 or even in 1273 on Sado Island.

In Nichiren Daishonin's teaching, rather than adherence to a specific code of conduct, one's fundamental posture toward the Mystic Law or ultimate reality is regarded as determining one's happiness or unhappiness in life. A person who seeks and awakens to the ultimate truth within himself will attain enlightenment, while one who remains in ignorance of it or even slanders it will remain bound by suffering. Hence the Daishonin's emphasis on exclusive commitment to the Lotus Sutra, which teaches the direct attainment of Buddhahood for all people. He himself embodied the Law implicit in the Lotus Sutra in concrete form as the Gohonzon of the Three Great Secret Laws, for the sake of all people in the Latter Day.

In the first part of the Gosho, the Daishonin quotes from the Lotus and Nirvana sutras to warn of the grave retribution for slandering the True Law and of the danger of being led astray by "evil friends" - those who hinder one in his quest for enlightenment. He also quotes from the writings of Nagarjuna and Saramati to show that even the so-called "five cardinal sins," traditionally regarded as the worst of evils, are minor when compared to slander of the ultimate truth or Buddha nature which is the true aspect of one's life. He also points out that great Buddhists of the past such as Hsuan-tsang and Dengyo were so determined to seek the truth of Buddhism that they risked their lives on hazardous journeys. Unwilling merely to accept the opinions of their contemporaries, they sought their answers in the Buddhist sutras and treatises themselves.

In the latter part of the Gosho, the Daishonin laments that the people of Japan as a whole have chosen to follow such teachers as Kobo, Jikaku and Chisho, who failed to grasp the profound meaning of the Lotus Sutra and discarded it in favor of the provisional Shingon teachings. To embrace the doctrines of these men, he suggests, is more dangerous than any imaginable physical threat. Lastly he raises a question, one that his assertions had no doubt raised in the minds of many: on the basis of what insight does he dare to criticize the eminent teachers of the past? However, instead of answering this question directly, he simply says, "I hope my disciples will ponder this matter, cutting short their sleep by night and curtailing their leisure by day." This passage, from which the Gosho takes its name, suggests that the most important task of our human existence is to seek out and uphold the Law leading to enlightenment.

Reverend Sylvain Chamberland, Nyudo