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2. Out of Context: Manipulating
the Teachings
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In a sense, religious scripture
is not absolute. That is, different people may derive
different inspiration or act differently in response to
the same text or passage. Upon reading a religious teaching,
some may respond with selfless love and compassion, others
may behave arrogantly, and still others lash out destructively.
This is perhaps why Nichiren Daishonin states that actual
proof the reality of how practitioners live and behave
surpasses documentary or scriptural proof in evaluating
a religious teaching. Nevertheless, the principal writings
of any religion are extremely important. In them, the
deep heartfelt intent of the author is surely present.
Differing interpretations arising from a sincere desire
to seek the truth are understandable. Through dialogue,
sincere people can reach some common understanding.
Unfortunately, religious writings are sometimes purposefully
used in a manner that is utterly self-serving and blatantly
at odds with their original intent.
One tool often employed to accomplish this is the out-of-context
quote. This involves taking a short statement, assigning
it a meaning independent of its context and using it to
support one's own aims or agenda.
The following citation in Nichiren Shoshu literature of
the Daishonin's words could qualify as a textbook illustration
of this technique: The Daishonin states in Ichidai Shogyo
Taii ('An Outline of the Sacred Teachings Taught by the
Buddha During His Lifetime'), 'Unless one is included
in the transmission, it is difficult to know this sutra'
(Shinpen, p. 92). At the current time the Soka Gakkai
slanders and denies the High Priest who alone inherits
the lifeblood of the Law while asserting that they are
'based on the Gosho.' Their claim of being based on the
Gosho is not in accord with the transmission, so they
cannot correctly understand the Gosho's meaning (Refuting
the Soka Gakkai's Counterfeit Object of Worship: 100 Questions
and Answers, Nichiren Shoshu Temple, 1996, p. 18).
Here the priesthood wants us to believe that the term
transmission in the quoted Gosho sentence refers to a
formal transmission of the authority of its high priest.
Only those individuals who receive that transmission can
know the sutra, that is, understand the Gosho, the writings
of the founder. Only priests, they assert specifically,
the high priest is qualified to interpret the Gosho.
However, reading this passage in context leaves us with
quite a different impression of its message: Question:
As we see with other sutras, some are expounded for bodhisattvas,
some for those of the human and heavenly realms, and some
for voice-hearers and causeawakened ones. Each of these
groups, according to their capacity, understands these
respective teachings differently and derives differing
benefit from them. For what kind of persons is this [Lotus
Sutra] expounded?
Answer: Unless one is included in the transmission, it
is difficult to know this sutra. Ultimately, this sutra
is expounded for evil persons, good persons, persons of
wisdom, persons without wisdom, those who observe the
precepts and those who keep no precepts, for men and for
women, for those of the four paths and for the eight kinds
of beings; it is for all of the beings of the Ten Worlds.
Evil persons are [represented by] Devadatta, King Wonderful
Adornment and Ajatashatru; good persons, by Vaidehi and
others of the human and heavenly realms; persons of wisdom,
by Shariputra, and those without wisdom, by Chudapanthaka;
those who keep the precepts, by the voice hearers and
bodhisattvas; those who keep no precepts, by the dragons
and beasts; and women, by the dragon girl.
All of them, the beings of the ten worlds, are enlightened
to this one perfect teaching. Scholars who fail to understand
this say that the Lotus Sutra is not intended for us ordinary
mortals; but they should fear the Buddha's will (Gosho
Zenshu, p. 398; tentative translation).
The persons and beings the Daishonin lists above are among
those depicted as attaining enlightenment in the Lotus
Sutra.
The Daishonin's point in this passage is clear: While
the provisional teachings those expounded by the Buddha
before the Lotus Sutra were tailored for specific groups
of people and their specific capacities, the Lotus Sutra
directly expresses the Buddha's will to save all living
beings equally and without distinction. People of any
capacity, any inclination, any race, culture, rank or
status can attain enlightenment through the Lotus Sutra.
It deeply respects the precious potential for Buddhahood
innate in all human life. In saying so, the Daishonin
states his will as the votary of the Lotus Sutra and the
Buddha of the Latter Day of the Law to save all people
from suffering and lead them to happiness.
There are those, however, the Daishonin points out, who
are not included in the transmission: They are scholars
who fail to understand this essential point and who say
that the Lotus Sutra is not intended for us ordinary mortals.
The priests of Nichiren Shoshu hold that they alone are
party to an exclusive transmission. They divide and distinguish
themselves from ordinary mortals by insisting that only
they can understand the Daishonin's words. For this reason,
they most resemble the scholars the Daishonin describes
above, who have removed themselves from inclusion in the
transmission of his teachings.
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(Originally published, World
Tribune, July 20, 2001)
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