Petty Semantics: (was Re: The True Object of Worship...
- Michael writes
> Feel free to mock Nichiren all you like. His understanding of EshoSorry - I was just trying to be polemically provocative in order to
> Funi was sufficient for him to overcome the executioners at
> Tatsunokuchi beach.
bring the point to light. Your response is a very good one: in the
modern world fighting against "institutional foolishness", is where
we can truly stand alone and fight mistaken views.
Your comparison between the two cities is very meaningful. However,
where I think the Rissho Ankoku Ron is problematic is in its
ascription of earthquakes themselves (not the quality of forward
planning for them) as being a consequence of doing bad buddhism.
I just don't think natural disasters can be seen like that, without
courting the scorn of intelligent people everywhere. Think of the
recent ones: New Orleans, Asian Tsunami, Southern Iran earthquake,
Kashmir earthquake. We would have to conclude that the major poor
practices were: Christianity in New Orleans, potentially
homosexuality because of a gay pride thing there also- although the
relative lack of damage of the French Quarter argues against this,
for the Tsunami we have Theravada Buddhism and Hinduism being
particularly offensive to the universe (but more so if you are on the
east side of India and Sri Lanka - if you're on the western side, the
universe was more forgiving) then of course there is Shia islam in
the south of Iran, but Sunni islam in Pakistan. If of course we go
back another 10 years or so we have the Kobe earthquake and the Tokyo
sarin attack - all of which we all know were caused by Nikken.
As you see, you just can't argue strict causality for natural
disasters because even a cursory synopsis makes everything totally
untenable. That was my point. And I think if we are to make real
useful meaning of the RAR, then we have to elide its more voodooish
> For many of us, Esho Funi means more than just choosing to see the
> glass as 1/2 full. Our life itself influences the pouring of the
> water. But even if you don't see it that way or think the ideas in
> "What the Bleep do we Know?" are bunk, there are reasons to look a
> little deeper at what the Daishonin is saying.
> A good place to begin would be at 2 crescent citys, New Orleans and
> Crescent City California.
> Crescent City, CA was devestated by a tsunami in 1964 but Crescent
> City CA today is as prepared for a disaster as any community can be.
> On the other hand, the vulnerability of New Orleans and its levees
> hurricane damage was both well known and documented,arrive.
> yet no one seemed to be ready for a storm that took a while to
> My next door neighbor's mother lives in New Orleans and according to
> him, she is wealthy enough to have stayed in any hotel in New York
> Paris but like thousands of others, chose to ride out the storm atresponsibility
> home. Many folks had little ability to evacuate on their own and no
> one made any provision for them. The Peter principle was in full
> display as many leaders from the city to the national level were in
> way over their heads.
> I told my neighbor that maybe people would now understand that there
> was a cost to putting incompetent folks in postions of
> just because they were family or friends or financial contributors.was
> He told me that would never happen. That was just the way business
> and politics was done throughout the south.
> Nichiren railed against a religion that told people enlightenment
> impossible in Mappo. This was institutionalized foolishness thatkind
> robbed people of their hope and expectation for a better life. What
> caused the disaster in New Orleans was not only a hurricane but a
> of institutionalized foolishness that reached all the way to the top
> of the government in Washington.
> The Rissho Ankoku Ron is as relevant today as it ever was. I look
> forward to reading Ryuei's essay when I have time.
- After reading this great research, Ryuei wrote below that the schools
were secularized and divided in differnt ways until 1945,that is why,
Japan was the first country attacked in a nuclear war onwards...
No matter how they suppress the truth, it cannot escape retribution..
Until 1945....so that means, such madness stopped in that period?? I
heard this was the time Makiguchi and Toda were vigilant teachers of
the law..(correct me if wrong)
As soka progresses,with millions of Nichiren Budhists emerging, Japan
has renewed its good fortune as the 3rd most powerful country despite
the fact that its so small compared to america and china..It is also
the cleanest by far,in terms of graft and corruption in asia.
Indonesia, a muslim country is most corrupt..the philippines, the
first christian in asia is second most corrupt..
With all slanders to the law, and those who follow Nichiren, one can
tell Risho Ankoku was not in vain.
--- In SokaGakkaiInternational@yahoogroups.com, ryuei2000
> --- In SokaGakkaiInternational@yahoogroups.com, "clownhidden"
> <clownhidden@y...> wrote:
> > This is really a different question than what you've been
> > but I'm thinking it must have come up in your examination of this
> > gosho. What do you think the relationship has been between
> > and the military throughout these ages? Not so much the actualancient
> > but what would have been the ideal?
> Actually I've been exploring that a bit in my reading of the
> Japanese warrior tales - the Heike Monogatari and the Taiheki(which
> successively tell the story of the rise and fall of the Kamakuranpart
> Shogunate). It seems to me as though the warriors based their
> government in Kamakura in order to get away from the intrigues and
> also monk-armies of the Nara schools and the main centers of Tendai
> and Shingon. They wanted to keep them literally at a distance. As
> of this strategy they began patronizing the new movementsrepresented
> by Honen's followers and also the Shingon-Ritsu reformers likeRyokan.
> They also became the patrons of the Sung Dynasty Zen Masters whowere
> coming to Japan to flee the Mongols and the collapse of the Sungthe
> Dynasty. The successors of the Kamakurans: the Ashikagas and later
> Tokugawas, continued this patronage. They patronized Zen forseveral
> Number one, it had little ceremony or doctrine, and its discipline
> could be used (some would say perverted) to create disciplined
> warriors who could cast away their lives without regret.
> Number two, the Zen Masters from China acted as ambassadors and
> intermediaries who were able to support unofficial diplomatic
> relations and the facilitation of trade with China.
> Number three, the Chinese Zen Masters were not just teaching Zen
> they and their Japanese successors also brought in Neo-Confucianism, a
> form of which became the ideology of the Tokugawa totalitarianstate.
> Number four, Zen did not establish monk armies as had the older
> schools and Mt. Hiei, so they were easier to control as well asuseful
> for the reasons listed above.schools
> Number five, Zen inspired many of the arts that Japanese culture is
> today know for: tea ceremony, rock gardens, poetry and the like.
> Though I want to point out that this is often overstated - both
> Nichiren Buddhism and the Ji school of Pure Land Buddhism also
> inspired many art forms and artists as well. In particular, I think
> Noh was developed by Ji Shu Buddhists. So Zen was responsible for a
> lot, but not for everything and the contributions of the other
> are often neglected.other
> Now getting back to the other schools, in the 16th century, the
> dictator Oda Nobunaga razed Mt. Hiei and also rid Japan of the
> nests of monk-warriors. He and Ieayasu Tokugawa (the first Tokugawato
> Shogun) did all they could to render Buddhism powerless and
> subservient to the state. In Tokugawa times, the temples were
> artifically divided up into sects and no longer were they allowed
> proselytize or debate with one another. Also, everyone had toregister
> at their local temples as part of the Tokugawa strategy to ridJapan
> of Christianity. So all the temples became census bureaus and thefight)
> monks little more than bureaucrats and funeral directors for their
> parishes (called dankas). And as I mentioned, Zen was patronized by
> the Tokugawa, but largely because they taught Neo-Confucianism and
> kept the samurai out of trouble (now that they had no wars to
> by teaching them to sit still or ponder koans, or brush up on theirif
> calligraphy or pass the time having tea ceremonies and so on. And
> necessary, Zen taught them how to selflessly die for their lords.and
> When the Tokugawas were overthrown the new Imperial regime tried to
> get rid of Buddhism, but it was too deeply rooted in the culture
> people's lives. So they secularized it by encouraging monks tomarry
> and eat meat and drink alcohol and dress in civilian clothing andeven
> hold outside jobs. Later they artificially divided all the templesup
> into schools and this continued until 1945. They also made surethat
> Buddhists put the emperor first. When they began colonizingManchuria
> and annexed Korea they also used Japanese Buddhism to try to changebe
> and take over the indigenous forms of Buddhism so that they would
> as secularized and powerless as Japanese forms of Buddhism and alsoor
> further subordinate to Japanese power centers. The various forms of
> Buddhism also taught that one could attain rebirth in the Pure Land
> enlightenment by dying in service to the emperor. Basically, withfew
> exceptions, the various schools outdid themselves in trying topervert
> their doctrines to serve the ideology of State Shinto.state
> After the war, for the first time, Japanese Buddhism was free of
> control. But instead of reforming themselves, they squandered thenext
> several decades trying to cling to the danka system and continuingthe
> trend of turning the temples into a family funeral business. Thisis
> totally falling apart now as the Japanese people are turning awayfrom
> the old funeral customs. From what little I have observed, Japaneseas
> Buddhism is trying to reformulate itself. Some are pushing Buddhism
> a form of New Age magick - catering to the basist superstitions andexcorcisms
> gullibility of the Japanese populace with channelings and
> and good luck charms. Others are trying to turn the temples intoof
> community centers. Others are trying to promote Buddhism as a form
> therapy and the clergy as religious counselors. Others have beenwas
> promoting simplified forms of traditional practices as a way that
> ordinary people can take up to attain enlightenment.
> The general populace however is so far not too impressed. When I
> in Japan, I was asked by several people why I "didn't go to a realJapanese
> Buddhist country like Thailand." The instructors at Mt. Minobu
> informed all of us in training that according to a survey the
> people consider "Buddhist priest" to be the most useless professionof
> all. NHK (Japanese broadcasting)did a special on Asian Buddhismwhich
> was clearly biased towards SE Asian Buddhism as more authentic thanin
> East Asian Buddhism). An American women who had spend a few years
> Kobe and was intrigued by Buddhism told me that she had never metany
> Japanese who could tell her anything about it, even when shevisited
> the temples (probably a language barrier was involved here as well)are
> and that she found the Japanese to be incredibly materialistic and
> name brand oriented, and that even the few who were interested in
> spiritual matters would never dream of going to a temple but would
> usually seek out Christianity. Compared to Americans, the Japanese
> profoundly indifferent to religion, an indifference which strangelyis
> balanced by an equally strong amount of superstition.time
> That is my assesment of Japanese Buddhism (in general) from the
> of the Kamakuran Shogunate until today.*********************************************************************
> Namu Myoho Renge Kyo,