Robin Beck

More On Mixing and Matching Practices: Intention

There are few topics that cause more controversy among Nichiren Buddhists than mixing other Buddhist practices with Daimoku chanting. Most will agree that Daimoku, chanting Namu -- or Nam' - Myoho Renge Kyo is primary. Nichiren specifically endorsed several ancillary or supplemental practices. Examples would include worshiping and / or contemplating a Gohonzon based on the Lotus sutra, and reciting segments of the Lotus Sutra. Of course, there are disagreements on both the correct format of a Gohonzon, and its significance. For some, the Gohonzon is primary, for others it is supplemental. As for the Sutra, there are differing opinions on which parts should be recited.

I have a lot of questions. Are there technical Buddhist terms for 'primary' and 'ancillary' or 'supplemental?' Does primary mean it is sufficient by itself? Or is just a prerequisite that comes first; like primary school? Does it mean that it is indispensable and necessary; while the ancillary practices are optional? If ancillary practices are optional, may we choose our own options from the vast body of Buddhist Practices; or are we limited to those that Nichiren used himself, specifically endorsed, or at least tolerated? What if Nichiren allowed a practice for one follower; but told another to avoid it?

Must we factor in the time when Nichiren wrote something; before or after the Tatsunokuchi persecution? Do Nichiren's suggestions, guidance, and admonitions to followers who lived in 13th Century Japan even apply on the global stage of the 21st Century? How does one deal with outdated, medieval, superstitious notions, like dragons causing rain? Should we strictly rely on and limit our options to the literal and specific, examples supplied to us in Nichiren's writings? What about practices that he did not even address?

Perhaps we should we seek a general, conceptual understanding, and then apply the concepts and principles to come up with methods or techniques of practice that meet our present wants and needs? I think most would agree that, among the multitude of Buddhist practices, Nichiren was most critical of the Nembutsu chant associated with Honen's Pure Land School. In one of Nichiren's major doctrinal treatises,he even referred to Honen's Nembutsu as the 'One Great Evil.' I have examined the translated Gosho that are available to me, looking for specific guidance about Nembutsu, to his followers. I came up with three scenarios:

1. A prominent layperson, and probable government official, from Sado Island, was, in his public life, a devout believer in the Nembutsu. Meanwhile, he was also a covert disciple of Nichiren. This follower was advised to keep a low profile, and not show his copy of the Lotus Sutra to anyone. Also, this follower was advised that combining a practice of Daimoku and Nembutsu was preferable to exclusive reliance on Nembutsu; but exclusively relying on Daimoku was best. This example makes me think of contemporary western Buddhists that are members of Christian congregations, primarily for social reasons.

2. Another disciple was told that chanting a little Nembutsu would not be harmful; provided one puts the Daimoku first. Specifically, the follower was told to chant plenty of Daimoku before chanting the Nembutsu.

3. Then there is the advice to Akimoto; which some are so fond of citing. In a letter to this disciple, who, iirc, was a monk of some kind, Nichiren compared mixing Nembutsu with Daimoku to mixing his excrement with his rice. In other words, Nichiren appeared to be saying that Nembutsu is unclean, something to definitely avoid.

In the Hopper plus Video Interlude -- bumped

"I see some standing outside the elevator; praying to the door, afraid to enter themselves; and doing their level best to stop anyone who tries." ~~ me

Buddhist Devotional Practice as Preliminary Samadhi

Trusting Faith, Pure Faith, and Clear Faith

Three levels of Faith