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3. How Is Mentor-and-Disciple
Taught Differently in the SGI and the Temple? |
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Jeff Farr
Associate Editor
In discussing the mentor/disciple relationship, Nichiren
Daishonin wrote: "As the sutra says, ‘hoping
to make all persons equal to me, without any distinction
between us' you can readily become as noble a Buddha as
Shakyamuni" (Writings of Nichiren Daishonin, p. 1030).
In other words, mentor and disciple are essentially equal;
equality is the core of this relationship.
The Daishonin put this into practice, treating his followers
as his equals and even encouraging them to become greater
than him. In "The Unity of Husband and Wife,"
he shares that "the Buddha surely considers anyone
in this world who embraces the Lotus Sutra, whether lay
man or woman, monk or nun, to be the lord of all living
beings…" (WND, p 463).
Nichiren Shoshu, though, teaches that mentor and disciple
are not equal; priests are thought to be mentors superior
to lay believers. The priesthood claims that "an
absolute difference between priest and layperson exists
in the lineage of the master and disciple" (Dai-Nichiren
Special Edition III, pp. 1—18). "To talk about
the priesthood and the laity with a sense of equality
is an expression of great conceit," states Nichijun
Fujimoto, Nichiren Shoshu's general administrator.
The high priest, especially, is portrayed by the priesthood
as intrinsically superior to all believers. He's called
the "Daishonin of modern times" to convey a
sense of supreme authority. The priesthood urges us in
Refuting the Soka Gakkai's "Counterfeit Object of
Worship" to "completely follow the Way of Master
and Disciple to realize our road to Buddhahood. For us,
to proceed to the original Master of all mankind means
that we must faithfully follow the guidance of the High
Priest, the general head priest" (p. 9). To follow
him, believers must adhere to the erroneous teaching that
they are inferior.
In "The Essentials For Attaining Buddhahood,"
the Daishonin warns us "both teacher and followers
will surely fall into the hell of incessant suffering
if they see enemies of the Lotus Sutra but disregard them
and fail to reproach them" (WND, p. 747). It's interesting
how he emphasizes both. The teachings of the Lotus Sutra
cannot be protected and cannot be spread without the dedication
of both parties.
Each of us has a responsibility for kosen-rufu, then,
as great as anyone's. Our organization has upheld this
understanding since its inception-we're all equals in
the realm of kosen-rufu. We're all seeking together the
Daishonin's teachings and how to implement them in today's
society.
Because the presidents of the Soka Gakkai have always
maintained this spirit, they have won the people's respect
and are regarded as great mentors by millions worldwide.
They have led the way in putting the Daishonin's ideas
into action.
Again, if equality is not the starting point of the mentor-and-disciple
relationship, there is no kosen-rufu. The Daishonin expresses
this in "The Eight Winds," saying, "If
lay believers and their teacher pray with differing minds,
their prayer will be as futile as trying to kindle a fire
on water" (WND, p. 795). The same heart or mind-this
is what it takes for the mentor/disciple relationship
to work.
Real equality-this is what it takes for kosen-rufu to
happen.
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(Originally published in the World
Tribune, Nov. 26, 1999)
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