Today's post is the ninth installment in my "TO: SGI" series, which is primarily addressed to current and former members of the Soka Gakkai International (SGI). Of course, anyone else is invited to read and ponder this post, but please keep in mind that it would be helpful if you are familiar with the details of SGI Buddhism's practices and terminology. This link will connect you to the homepage of my Lotus Sutra Champions blog so you can access links to other essays I've posted and so you can read a general introduction to this new site:
http://lotussutrachampions.blogspot.com/2013/07/lotus-sutra-champions.html
Specific Introduction
Today, I'm going to share some of my impressions which were a reaction to the texts of the Silent Prayers offered by members of the SGI and by believers affiliated with the Nichiren Shoshu priesthood which had excommunicated all SGI members back in 1997; this was after having excommunicated the SGI organization back in 1991.
Some of my comments will focus on:
- The destruction of the Shohondo as a great benefit;
- Nichiren's shortcoming, caused by his Japanese nationalism;
- Why don't SGI/Nichiren Shoshu members pray to become Buddhas?
A Disclaimer
My commentary isn't meant to be exhaustive, but rather, a means intended to stimulate your own thoughts. I have chanted for thousands of hours over two decades but, unlike too many, have pondered deeply over the meanings implied by the text of the Silent Prayers. I hope you will benefit from my meditations.
An Overview
I will review the texts of the Silent Prayers recognized by the SGI - from a 1999 version of the gongyo book as well as from the current version I found on the internet. I will then review an on-line version posted by the Nichiren Shoshu priesthood.
Concerning the SGI's versions, I will comment after quoting from sections marked "1999 version" and "SGI's current on-line version," the latter which can be found at this link:
http://www.sgi-usa.org/memberresources/resources/gongyo/silentprayers.php
The SGI's versions
First Silent Prayer
QUOTE: [1999 version]:
I offer appreciation to the functions in life and in the environment (shoten zenjin) that serve to protect us night and day. I pray that these protective powers be further strengthened and enhanced through my practice of the Law.
:UNQUOTE.
QUOTE: [SGI's current on-line version]:
I offer appreciation to the functions in life and the environment (shoten zenjin) that serve to protect us, and pray that these protective powers be further strengthened and enhanced through my practice of the Law.
:UNQUOTE.
MY COMMENTS:
Since both versions are practically identical, my comments apply to both equally. I remember old versions of the Gongyo book that translated "shoten zenjin" as "Buddhist gods." In fact, I just now checked the SGI's on-line Dictionary of Buddhism, which defines "shoten zenjin" as "heavenly gods and benevolent deities." I suppose the change to "functions" was made out of a concern that SGI members in Western societies would be uncomfortable praying to "gods." But...had they read the Lotus Sutra as Shakyamuni Buddha instructed them to do, they would have understood what was meant.
I think the intent behind offering "appreciation" to the Buddhist gods was that they, in turn (because we showered them with our thanks), would work that much harder to protect us. If, however, we are supposed to be offering "appreciation to the functions...that serve to protect us," it's hard to conceive of saying "thank you" to impersonal, natural forces "in life and the environment" - forces like gravity and the various laws of physics, for example.
Furthermore, it seems useless to "pray that these protective powers be further strengthened and enhanced through my practice of the Law" if we're talking about powers/forces like gravity. Will gravity work harder to protect us if we pray for it to be "further strengthened?"
As far as protection is concerned, we hardly need to pray for that since (as stated in the Lotus Sutra) there are an immeasurable number of gods and bodhisattvas who vowed to protect those who embrace the Lotus Sutra. And they made this vow long before we were born.
Second Silent Prayer
QUOTE: [SGI's current on-line version]:
I acknowledge my debt of gratitude and offer profound appreciation for the Dai-Gohonzon of the Three Great Secret Laws, which was bestowed upon the entire world; to Nichiren Daishonin, the Buddha of the Latter Day of the Law; and to Nikko Shonin.
I acknowledge my debt of gratitude and offer appreciation to Nichimoku Shonin.
:UNQUOTE.
QUOTE: [1999 version]:
I offer my deepest praise and most sincere gratitude to the Dai-Gohonzon of the Three Great Secret Laws, which was bestowed upon the entire world.
:UNQUOTE.
MY COMMENTS:
The 1999 version of the Second Prayer only mentions the Dai-Gohonzon, but the 1999 version of the Third Prayer makes up for that by focusing on the Three Teachers, as you can see:
QUOTE: [1999 version]:
Third Prayer
Appreciation for the three teachers
I offer my deepest praise and most sincere gratitude to Nichiren Daishonin, the Original Buddha of the Latter Day of the Law.
I offer my deepest praise and most sincere gratitude to Nikko Shonin, the Great Leader of the Propagation of True Buddhism.
I offer sincere gratitude to Nichimoku Shonin, the High Priest of Kosen-rufu.
:UNQUOTE.
MY COMMENTS:
I was happy to see that Nikko and Nichimoku were shorn of their titles - "Great Leader of the Propagation of True Buddhism" and "High Priest of Kosen-rufu" - for surely neither was worthy. During their lifetimes, propagation was only minutely realized and Kosen-rufu was nowhere in sight. Of course, I'm speaking within the context of the kind of "actual proof" that solid membership numbers can convey.
As far as offering appreciation goes, I focus on Shakyamuni Buddha (who was a Buddha and is still alive and present in this world, while Nichiren was not and is not), and on the Lotus Sutra (rather than the Dai-Gohonzon).
The part about Nichiren being the Original Buddha is nonsense. During my early days in the SGI (in the 1970s), I was told Nichiren was the first (therefore the "original") Buddha who had attained his enlightenment before any other Buddha. Since Buddhism teaches that the universe has always existed, how could there have been a first Buddha? All Buddhas were once bodhisattvas who, under the guidance of other Buddhas and due to the power of the Lotus Sutra, became Buddhas. If, however, we are to believe there could have been a first Buddha, we're forced to also believe that the universe did not always exist but had a beginning.
As for the Three Great Secret Laws (highlighted in yellow, above), I will focus on one of them - the idea that true Buddhism will be established, in part, due to the establishment (in Japan, of course) of the High Sanctuary which is to house the Dai-Gohonzon. When Buddhism becomes the dominant faith on planet earth, there won't be any Buddha present. Rather, there will be a large number of highly-accomplished bodhisattvas living in a wide variety of countries. And the people of those countries should seek out those great teachers, instead of traveling to Japan to do so.
Shakymuni Buddha was a prince who gave up his country, living among other renunciates who had also given up their earthly stations. Nichiren, however, was an ultra-nationalist who could not manage to break his attachment to his native land. To him, the connection a person has with his environment is sacred - as reflected in the concept of esho funi (oneness of person and environment). Nichiren's definition of "environment" was narrow, as opposed to broadly embracing the entire earth.
When the shohondo was destroyed by the head priest, I hailed that as a profound benefit. Before the schism with the priesthood, SGI members were encouraged to make a pilgrimage to Japan to worship the Dai-Gohonzon. I always felt that the money saved by not going could have been better spent on charitable donations - or almsgiving, as promoted by Shakyamuni. So now that the shohondo no longer exists and SGI members are barred by the priests from accessing the Dai-Gohonzon, it will be easier now to focus on the true object of worship - which consists of the pages of the Lotus Sutra as we recite that text in its entirety (which I, personally, regard as correct practice).
Third Silent Prayer
QUOTE: [SGI's current on-line version]:
For the Attainment of Kosen-rufu
I pray that the great desire for kosen-rufu be fulfilled, and that the Soka Gakkai International develop in this endeavor for countless generations to come.
I acknowledge my debt of gratitude and offer appreciation to the three founding presidents — Tsunesaburo Makiguchi, Josei Toda and Daisaku Ikeda — for their eternal examples of selfless dedication to the propagation of the Law.
:UNQUOTE.
Compare that quote to this, which is part of the 1999 version's Fifth Prayer:
QUOTE: [1999 version]:
Fifth Prayer
Appreciation for the first and second presidents of the Soka Gakkai and prayer for the deceased
I offer gratitude to the first president of the Soka Gakkai, Tsunesaburo Makiguchi, and the second president, Josei Toda, for their selfless dedication to the propagation of the Law.
:UNQUOTE.
MY COMMENTS:
I strongly object to the inclusion of Ikeda's name in the silent prayers, since he is still alive and could go astray. Didn't Devadatta go astray? Doesn't the SGI stress the importance of maintaining faith until the very end of one's life? If Ikeda were to go astray, then (obviously) the Silent Prayers would have to be revised so as to omit his name - or maybe to pray to expiate his sins. To me, it is the height of arrogance to promote the eternal virtues of those who are still alive.
Fourth Silent Prayer
QUOTE: [SGI's current on-line version]:
Fourth Silent Prayer
Personal Prayers and Prayer for the Deceased
I pray to bring forth Buddhahood from within my life and accomplish my own human revolution, change my destiny and fulfill my wishes in the present and the future.(Offer additional prayers here.)
I pray for my deceased relatives and for all those who have passed away, particularly for these individuals: (Sound the bell continuously while offering prayers.)
I pray for peace throughout the world and the happiness of all humanity.
:UNQUOTE.
MY COMMENTS:
Here, I'll only comment on the current version of the Fourth Prayer, as quoted immediately above.
One of my biggest complaints about the SGI's Silent Prayers: It is a glaring oversight that the SGI never had a prayer with this language: "I pray to become a fully-enlightened Buddha and to help as many as I can to also attain this goal - as quickly as possible." This, however, wasn't an oversight as much as it was an intentional dumbing-down of Buddhism.
When SGI members pray to "bring forth Buddhahood from within my life," what is meant is that they (as often as possible) manifest behavior in their daily lives that is consistent with the behavior of an enlightened person (as in, "Did you bring the Buddha to work with you today?"). SGI maintains that "we're already Buddhas" or (contradictorally) that Buddhahood "is a journey, not a destination." Both claims - which I've heard by leaders at meetings, of course, are ridiculous, since we are bodhisattvas working to become Buddhas.
In my 20+ years of interaction with the SGI, I've never met anyone I'd think of as a fully-enlightened Buddha. And that includes Daisaku Ikeda, whom I think of as a successful businessman who is the leader of a layman's organization which has been excommunicated by its priests.
For SGI silent prayers to omit a prayer that its members aggressively pray for the enlightenment of themselves and others is a vast disservice to all concerned.
I also vehemently object to the pairing of "Buddhahood" with "human revolution" in these words from the prayers: "I pray to bring forth Buddhahood from within my life and accomplish my own human revolution..." If one is praying for Buddhahood, it is not necessary to also mention "human revolution." But that gets mentioned because it was the brainchild of SGI's second president Josei Toda.
The Nichiren Shoshu priesthood's version
http://www.nichirenshoshumyoshinji.org/faq/gongyo.php
QUOTE:
The Meaning of Gongyo
What is Gongyo?
Gongyo is to recite the Lotus Sutra [This should read "Gongyo is to recite selected portions of the Lotus Sutra"] and chant Daimoku in front of the Gohonzon. The practitioners of Nichiren Shoshu have been carrying out the practice of Gongyo since the time of Nichiren Daishonin and Nikko Shonin. We recite the first part of the Hoben ("Expedient Means"-2nd) Chapter and the entire Juryo ("Life Span"-16th) Chapter of the sutra and chant the Daimoku, Nam-Myoho-Renge-Kyo, to the Gohonzon.
Practicing morning and evening Gongyo allows us to establish happy lives and create our own desirable futures. It is crucial to perform Gongyo every day without fail. [This should read, "It is highly desirable to perform Gongyo every day, but the true standard is to perform it as consistently as you are able." Since I have cancer, I have missed some of my daily chanting sessions. But I'm not unduly worried, since the Lotus Sutra* did say, "This [Lotus] sutra is hard to uphold; if one can uphold it even for a short while, I [Shakyamuni] will surely rejoice and so will the other buddhas."]
We perform all five silent prayers in the morning and three silent prayers (the second, the third and the fifth silent prayers) in the evening.
The Silent Prayers
The First Silent Prayer
In this prayer, we offer the essence of the Mystic Law (Myoho) to the Shoten zenjin who protect the True Buddha and the Law at all times.
The Shoten zenjin gain their power to protect living beings from the essence of the True Law. This protection is included in the beneficial effects of Nam-Myoho-Renge-Kyo, hidden in the depths of the Juryo Chapter. Therefore, we offer the Shoten zenjin the essence of the Law and pray so that they may have increased power to protect the Mystic Law.
The Second Silent Prayer
In the Second Silent Prayer, we express gratitude to the Dai-Gohonzon of the High Sanctuary of the Essential Teaching, which is the essence of the Buddhism of Nichiren Daishonin, and give the highest praise to its great, beneficial effects. [I would have thought that the Daimoku would be the essence of Nichiren's Buddhism. Since Buddhists are taught to reject (or at least transcend) the things of the phenomenal world, it seems strange to me that a physical object should be regarded as essential. If the Dai-Gohonzon were to be destroyed, would that mean the essence of Nichiren's Buddhism was destroyed? I would love to hear the priests explain that away.]
Next, we offer appreciation to Nichimoku Shonin, who inherited the True Law from Nikko Shonin. Then, we express gratitude for all the successive High Priests.
The Third Silent Prayer
In the Third Silent Prayer, we acknowledge the virtues of Nichiren Daishonin: sovereign, teacher and parent to all people. [It would have been more consistent with the priesthood's (and SGI's) claims to have written "...virtues of Nichiren Buddha." I am convinced that one day, both the SGI and the priesthood will get around to designating Nichiren as "Buddha," totally ignoring the "Daishonin" label. It will be interesting to see which group will be the first to make this change.] We offer Him our thanks and repay our debt of gratitude. Following this, we praise the merits of the Second High Priest, Nikko Shonin, who received the Law of the Daishonin and directly passed it down. Nikko Shonin protected the Dai-Gohonzon and founded the head Temple, Taisekiji.
Next, we offer appreciation to Nichimoku Shonin, who inherited the True Law from Nikko Shonin. Then, we express gratitude for all the successive High Priests.
The Fourth Silent Prayer
In the Fourth Silent Prayer, we pray for the extensive propagation of the True Law. This prayer is entitled "Prayer for Worldwide Propagation." When all the nations of the world become devout believers in the Mystic Law, global peace is certain. Kosen-rufu is possible through the efforts toward extensive propagation. Practicing shakubuku in order to accomplish wide-spread dissemination of the Law means that we devote ourselves to the Daishonin's teachings because we are His faithful disciples. [This should read, "...we devote ourselves to the teachings of the Lotus Sutra because we are Shakyamuni Buddha's faithful disciples."]
With this spirit, the successive High Priests have been continuously conducting Ushitora Gongyo at the Head Temple every single day since it was initiated by Nikko Shonin. The High Priests have been praying for world-wide peace based on the expansive propagation of the True Law. In the same way, we, the members of Hokkeko, pray for propagation in this prayer and pledge our utmost efforts towards shakubuku.
In the second half of the fourth prayer, we pray to expiate karmic hindrances due to past slander and determine to deepen our faith. Additionally, we pray for our families' harmony and comfort, and to achieve our individual goals.
The Fifth Silent Prayer
In the Fifth Silent Prayer, we perform a memorial prayer for the deceased. In this memorial prayer, we offer deceased individuals the benefits produced by reciting the sutra and chanting Daimoku. There is no other way for a deceased individual to attain Buddhahood. ["...no other way?" What nonsense! I'm sure, if chanting Daimoku were indispensable toward this end, the Lotus Sutra would have mentioned it - but it doesn't. In any event, the deceased will be saved - if not by means of our heartfelt prayers, then by means of Buddhas and bodhisattvas who had vowed long ago to save those suffering in hell (as mentioned in the Lotus Sutra).] A prayer offered to the Gohonzon is the highest cause. That is why we make this supreme memorial prayer for the deceased.
Lastly, we recite "May the impartial benefits of Myoho-Renge-Kyo spread equally to the farthest reaches of the universe so that I, together with all other existence, may attain the tranquil state of enlightened life." This means that all life in the universe is to be embraced by the merits of Nam-Myoho-Renge-Kyo and all can attain Buddhahood, equally. We pray that the land in which we live is filled with the merits of the Gohonzon. Then, we chant three Daimoku, and end Gongyo.
Hiki-Oaimoku is pronounced Namu-Myoho-Renge-Kyo. By chanting these prolonged Daimoku after each recitation of the sutra we can express the meaning of the Mystic Law hidden in the depths of the Juryo Chapter.
In the evening, we offer the second, the third and the fifth prayers of Gongyo.
Reciting the Hoben and Juryo Chapters
The reason for reciting the Hoben Chapter and the Juryo Chapter during Gongyo can be found in the Gosho, "Recitation of the Hoben and Juryo Chapters," which states:
All chapters of the Lotus Sutra are excellent, but there are none better than the Hoben Chapter and Juryo Chapter. The others are, as it were, branches and leaves grown from the trunk of a tree. You should acknowledge this whenever you recite the Hoben Chapter and the Juryo Chapter. (Gosho, p. 303). [This should read, "All chapters of the Lotus Sutra are indispensable, therefore - as the Buddha instructed - the entire Lotus Sutra should be recited."]
Accordingly, the Hoben Chapter and the Juryo Chapter are the core of both the Theoretical (Shakumon) and Essential' (Honmon) Teachings of the Lotus Sutra. The Daishonin, of course, always read both chapters. It is important to keep in mind that this practice is to show the meaning and benefit of Daimoku – Nam-Myoho-Renge-Kyo. Gongyo is called the supporting practice (Jo gyo), while chanting the Daimoku is called the primary practice (Sho gyo).
The Correct Attitude Towards Gongyo
It is important that we devotedly perform both morning and evening Gongyo in our daily practice of True Buddhism. Nevertheless, each individual's situation varies. For example, different occupations require different work hours. Therefore, we perform morning and evening Gongyo according to our schedules.
During morning Gongyo, we pray that we may spend a meaningful day as children of the Buddha, and that we may realize the merit of Myoho in our lives. In order to make a fresh start daily, we recite the five prayers in the morning. During evening Gongyo, we extend sincere gratitude to the Three Treasures (the Buddha, the Law and the Priesthood) for protecting us throughout the day.
Because the practice of Gongyo is so important, we must sit up straight and pay attention while facing the altar. During Gongyo, hold the Juzu beads in your hands, look at the sutra and read each word precisely. [I never used Juzu beads. Does that make me any less of a Buddhist?]
When chanting Daimoku during Gongyo, put your hands together and hold them at the chest naturally. Look at the character "Myo" on the Gohonzon as much as possible. Again, there is no restriction as to how much or how long you must chant Daimoku. You may chant as long as you like. The Fifty-ninth High Priest, Nichiko Shonin, said:
To properly offer Daimoku, we should be careful to recite the words without negligence and put everything else out of our mind. Don't chant with your voice too loud or too fast. (Koyo, 134)
We should face the Gohonzon solemnly and chant Daimoku calmly.
Taking the initiative to visit the Temples or the propagation centers where they are available, and doing Gongyo and chanting Daimoku under the leadership of priests are essential to learn how to properly conduct Gongyo and to chant Daimoku correctly. Until new believers learn the daily practice, those who introduced them should demonstrate a good example by performing Gongyo with them.
The Benefits of Performing Gongyo and Chanting Daimoku
The Daishonin said, in "Conversation Between a Sage and an Unenlightened Man":
If only you chant Nam-Myoho-Renge-Kyo, then what offense could fail to be eradicated? What blessing could fail to come? This is the truth, and it is extremely profound. You should believe and accept it. (Gosho, p. 406; d. MW, vol. 5, p. 110-111)
As we are common mortals suffering from numerous difficulties, we will never be able to comprehend the Mystic Law or manifest the Buddha nature in our lives by ourselves. Therefore, we must perform Gongyo and chant Daimoku faithfully towards the Gohonzon, which is the manifestation of the True Buddha's enlightened realization of Myoho. The Gohonzon embodies the ultimate merit, great benevolence, and will free us of suffering. During Gongyo, the Daishonin's powers-the power of the Buddha and the power of the Law unite with the power of our faith and the power of our practice. Performing Gongyo is the only way to cause Buddhahood to manifest in our minds and inspire us to make great efforts. As the result of this, we can lead joyful and powerful lives.
The Twenty-sixth High Priest of the Head Temple, Nichikan Shonin, said:
The Gohonzon is endowed with power that is vast and deep, and works marvels. By chanting Nam-Myoho-Renge-Kyo to this Gohonzon we are able to realize our wishes, eradicate our negative karma, accumulate fortune, and carry out truth in our lives. (Mandan p. 189) [I wonder what today's priesthood would claim if the Japanese military authorities, during WWII as part of their crackdown on non-conformist religious sects, had destroyed the Dai-Gohonzon. Our prospects for attaining enlightenment would not have been diminished one iota, simply because a piece of camphor wood was destroyed.]
Believers have experiences of recovering from illness and overcoming poverty. This is proof of the Gohonzon's beneficial effects. Whatever difficulties they may have overcome, these are only partial revelations of the Gohonzon's power. These are superficial and temporary benefits, and are not all of the Gohonzon's merits. We must apply ourselves and perform Gongyo and chant Daimoku every morning and evening. We must also devote ourselves to carry out shakubuku. Moreover, we must continue to maintain faith for three years, five years, ten years and more to open the door to and become closer to Buddhahood, which exists in our lives.
The purpose of faith is to attain Buddhahood, which is the highest realm. We must believe in the Gohonzon with our hearts, always perform Gongyo, and faithfully chant Daimoku to the Gohonzon. This is the only way to attain Buddhahood.
:UNQUOTE.
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NOTE:
Lotus Sutra* - This refers to the version of the Lotus Sutra published in 2009 by the SGI, as translated by Burton Watson..
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Virtual Samgha of the Lotus and
former candidate for US President (in 2008 and 2012)
Contact me at bpa_cinc@yahoo.com
And that’s why you died of Cancer, you Soka Gakkai Slanderer.
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