Nichiren Daishonins Buddhism

How to Practice it Independently

2007, Gerald T. Aitken.
gtaitken@frontiernet.net

Nichiren Daishonin, 1222-1282 A.D. Introduction This document is designed to give those interested in Nichiren Buddhism everything they need to practice, all in one place. Both theory and actual practice are described thoroughly and concisely. The document is only 100 pages long. With what is in this document, you can practice Nichiren Daishonin s Buddhism independently, without belonging to any o! the sectarian organi"ations. #ere is a summary o! the in!ormation !ound in this document, in order o! appearance$
1. The author s personal testimonial. 2. % discussion o! the bene!its o! practicing Nichiren Daishonin s Buddhism. 3. #ow Nichiren Buddhism is practiced in the &nited 'tates. 4. Twelve advantages o! practicing independently.

(. % download lin) !or a !ree written test in Word !ormat, written by the author, that helps you determine whether the religious group to which you currently belong is a cult. 6. Ichinen 'an"en *+000 ,ealms in a 'ingle -oment o! .i!e/. 7. ,eincarnation and 0arma. 8. 1 .evels o! 2onsciousness. 9. Bonno 'o)u Bodai *3arthly Desires Trans!orming into 3nlightenment/. 10. #endo)u Iya)u *4oison Trans!orming into -edicine/. 11. 'hi)ishin 5uni *6neness o! Body and -ind/. 12. 3sho 5uni *6neness o! 'el! and 3nvironment/. 13. The Daimo)u *which means the mantra or repeated phrase we chant$ Nam -yoho ,enge 0yo. Includes a lin) to a site where you can play a sound !ile o! the daimo)u/. 1

The mandala *sacred ob7ect/ 8 the 9ohon"on. 3ye:6pening 2eremony !or new 9ohon"ons . % download lin) !or the Nichi)an 9ohon"on distributed by the '9I. % lin) to a web site where you can download other 9ohon"ons, inscribed by Nichiren himsel!. 18. The .otus 'utra 8 including an 3nglish translation o! the #oben and ;uryo 2hapter e<cerpts chanted by believers. 19. The 'ilent 4rayers. 20. The practice !or onesel! *9ongyo/ 8 including an illustration o! a butsudan and an altar. 21. The practice !or others. 22. The meaning o! Buddhist compassion. 23. % lin) to an online !orum !or independent Nichiren Buddhists. 24. 'tudy 8 including a lin) to the writings o! Nichiren Daishonin *9osho/. 25. % download lin) !or a small selection o! 9osho s that D6 N6T attac) other religions : 9osho s which a modern, tolerant Nichiren Buddhist can believe in. 26. 5aith. =>. The 5our Noble Truths and the 3ight!old 4ath. =?. % comparison o! Nichiren Buddhism with other religions *and magic/. =1. Is Nichiren Buddhism paci!istic@ +0. Nichiren Buddhism and %bortion +1. % summary o! the typical email I receive !rom readers. +=. % summary o! my web site tra!!ic. 33. % lin) to downloadable sound !iles o! people chanting the sutra slowly. 34. % complete .iturgy !or doing 9ongyo *morning and evening chanting/. 35. % 9lossary. +A. % download lin) !or a .4D5 version o! this document, so you can easily print it. +>. 'ome good reasons why you should print this document.
14. 15. 16. 17.

The Authors Personal Testimonial

The author in =00B, age (0.

Hello. My name is Gerry Aitken. I was born in 1954. I grew up in a suburb of New York ity. !"roug"out grammar s#"ool$ mi%%le s#"ool an% t"e first two years of "ig" s#"ool$ I was fre&uently bullie%$ in#lu%ing being p"ysi#ally man"an%le%. !"is %i% not stop until I took up karate in my 'unior year "ig" s#"ool (19)*+. I also took up tai #"i #"uan in 19,-. I remain a martial artist to%ay$ still a#ti.ely pra#ti#ing bot" karate an% tai #"i. My su##ess in %efen%ing myself in t"e latter years of "ig" s#"ool ga.e me an animalisti# worl% .iew. I felt t"at for#e was t"e prime moti.ator of life$ t"at t"e strong sur.i.e$ t"e weak peris"$ an% t"at t"ere is no room in life for #ompassion. I was now /strong0$ an% I was ne.er going to be /weak0 again. 1ortunately for me$ in my first few years of #ollege in t"e early se.enties$ t"e !2 s"ow /3ung 1u0 wit" 4a.i% arra%ine was popular (t"e original .ersion of t"e s"ow+. 1rom wat#"ing t"is I learne% t"at martial arts an% 5u%%"ism "a% a #onne#tion. !"en I starte% rea%ing$ an% I foun% out t"at 5o%"i%"arma (4aruma+ is t"e foun%er not only of 3ung 1u but also of "6an (7en+ 5u%%"ism. 8"ile rea%ing up on all t"is$ I was isolate% in t"e suburbs of New York$ at "ome wit" my parents. 5ut I ma%e up my min% t"at in 9eptember$ w"en I returne% to 5altimore to %o my senior year at :o"ns Hopkins$ I was going to fin% a 7en 5u%%"ist #enter an% learn to me%itate. Howe.er$ in 9eptember$ my karate instru#tor$ Mark 9pen#er$ tol% me t"at he was pra#ti#ing Ni#"iren 5u%%"ism$ an% "e re#ommen%e% I %o t"at rat"er t"an 7en. 5ase% on t"e trust I "a% for Mark personally$ I took "is a%.i#e an% ma%e t"e first mo.es in my Ni#"iren 5u%%"ist pra#ti#e. ;ra#ti#ing Ni#"iren 5u%%"ism #"ange% my #ompassionless .iew of life. My fellow 5u%%"ists #onsistently s"owe% #on#ern for my "appiness an% took goo% #are of me$ tea#"ing me t"e basi#s of 5u%%"ism. !"is inspire% me to start "a.ing #ompassion an% kin%ness myself. <.entually$ I was transforme% = from a wors"ipper of for#e to a "umanisti# person. I learne% to #ope wit" my past (being bullie%+ by #"anting a lot$ stu%ying 5u%%"ism$ an% s"aring 5u%%"ism wit" ot"ers (I intro%u#e% se.eral people+. I also taug"t karate in t"e 19,*s. !ea#"ing it = "elping ot"ers learn to %efen% t"emsel.es = was .ery t"erapeuti# for me. I also %i% work in t"e se#urity fiel%$ an% it was likewise .ery t"erapeuti# for me 3

to work prote#ting people$ property$ an% information. In t"e 199*s I %e.elope% a large #olle#tion of plasti# toy sol%iers an% museum &uality military miniatures. I stage rubber ban% gun battles wit" t"e plasti# toy sol%iers$ a "armless way to sublimate anger. !"e strain of "a.ing been bullie% so se.erely$ for so many years$ as well as being man"an%le% by bot" my parents$ nearly split apart my psy#"e w"en I was in my twenties. In t"e early years of my 5u%%"ist pra#ti#e$ 5u%%"ism a#te% as a splint w"i#" "el% me toget"er until t"e fra#ture% >limb> #oul% "eal. 9in#e my t"irties I "a.e been w"ole an% in one pie#e$ an% I owe t"is entirely to Ni#"iren 5u%%"ism. !o%ay t"e years w"en I was bullie% are 'ust a %im$ %istant memory. !"at e?perien#e no longer "ol%s ba#k my "appiness. Manifesting my 5u%%"a Nature by pra#ti#ing Ni#"iren 5u%%"ism "as gi.en me an un#anny affinity wit" animals. I "a.e a "appy$ "ealt"y #at$ w"o was formerly li.ing in e?tremely #rampe% #on%itions on boar% a long "aul tru#k tra#tor$ wit" two a%ult "umans an% two me%ium si@e %ogs also #ramme% insi%e. My two el%erly 1) year ol% #ats !ippy an% 7ippy "a% bot" %ie% wit"in a few mont"s of ea#" ot"er in early -*1*. I began #"anting e.ery %ay for t"e perfe#t repla#ement #at (I 'ust wante% one #at t"is time+. !"e tru#k %ri.er ga.e me my new #at on 4e#ember -5$ -*1* as I was at work guar%ing t"e tru#k stop. 9u#" a fantasti# "ristmas present from t"e 5u%%"aA 3itty was only a year ol% w"en I got "im$ an% "e is in perfe#t "ealt". 3itty is an in%oor #at w"o a##epts life insi%e my one be%room apartment 'ust fine (after all$ "e use% to li.e in a tru#k tra#tor+. He greets me w"en I #ome "omeB "e sleeps wit" meB an% "e plays wit" me e.ery %ay. !"e first si? mont"s I "a% 3itty$ t"e game was >#"ase t"e plasti# mouse a#ross t"e li.ing room>. !"en in t"e summer of -*11$ w"en 3itty was 1, mont"s ol%$ "e su%%enly settle% %own. 9u%%enly "e preferre% a more se%entary game$ >#"ase t"e bottle #ap a#ross t"e bat"Ctub>. Yet 3itty still plays wit" su#" ent"usiasm t"at "e often makes me laug"$ w"i#" is great for my "ealt". Also$ w"en 3itty settle% %own at 1, mont"s$ su%%enly "e was willing to be "el%$ "ugge%$ an% kisse%. He purrs au%ibly w"en I %o t"at. An% o##asionally "e li#ks my nose. !"is e?#"ange of affe#tions is$ likewise$ great for my "ealt" (an% no %oubt itDs great for 3ittyDs "ealt" also+. !o #elebrate one year of 3itty an% me being toget"er$ on 4e#ember --$ -*11$ I boug"t 3itty a full si@e realisti# #lot" rat$ partially stuffe% wit" #atnip. !"e #atnip #an be #"ange% so it will always be fres". 3itty lo.es to wrestle wit" t"e rat by "imself. 3itty also lo.es to use t"e rat to play a game of tugCofCwar wit" me (I always let 3itty win after a brief /struggle0+. !"ereDs a lesson in all of t"is. I #"ante% for almost nine mont"s to get my #at benefit. !"ose nine mont"s were lonely wit"out a #at. 5ut w"en my new #at finally #ame into

my life$ "e was t"e ;<E1< ! #at in e.ery way. 9o %onDt e.er gi.e up "alfCway w"en youDre #"anting for somet"ingA Gi.e it time$ be patient$ perse.ere$ an% trust t"e 5u%%"a. Your benefit will #ome in t"e rig"t way$ an% at t"e rig"t time. 9ometimes t"e greater t"e benefit$ t"e longer it takes$ be#ause w"en it finally "appens$ it will unfol% in t"e ;<E1< ! 8AY. I "a.e also sa.e% ele.en ot"er stray #ats an% one stray %og = by fee%ing t"em$ getting to know t"em$ an% t"en taking t"em to a noCkill s"elter$ w"ere e.ery one was e.entually a%opte% (t"ese were #ats w"o wante% to be outsi%eB t"at is w"y I %i% not keep t"em. !"ey were a%opte% by people wit" fi.e be%room "ouses an% two a#re yar%sB one #at e.en woun% up li.ing on a small farm+. I almost always win t"e trust of animals$ e.en semiCwil% ones$ be#ause animals "a.e t"e same 5u%%"a Nature t"at I #ulti.ate in myself t"roug" 5u%%"ist pra#ti#e. <.en wil% ra##oons$ skunks$ opossums$ an% turkeys so#iali@e wit" me briefly (I lea.e foo% out for t"em$ an% t"ey let me talk to t"em briefly$ wit"out running away+. I am also #urrently fee%ing four neig"bor"oo% stray #ats. ;ra#ti#ing Ni#"iren 5u%%"ism will "elp you be#ome a big su##ess at work. My line of work is being an elite$ "ig"ly traine%$ "ig"erCpai% se#urity guar%. I "a.e %one it for %e#a%es. My #urrent post is guar%ing a tru#k stop at nig"t (I prefer nig"ts+ t"at "as o.er a "un%re% trailers$ ea#" loa%e% wit" about F1**$*** wort" of foo% or furniture$ waiting to be pi#ke% up by tru#k tra#tors in t"e morning. !"ereDs 'ust me an% anot"er guar% C only two of us. !"at is w"y t"ey pay me mu#" more t"an most guar%s make. In early -**9 my boss tol% me t"at I am one of t"e best employees in t"e #ompany$ an% t"at "e wis"e% "e "a% more employees like me. I t"ink 5u%%"ist pra#ti#e "elps you at work be#ause it unleas"es your 5u%%"a wis%om an% life for#e. More 5u%%"a wis%om means you "a.e an instin#t for t"e rig"t a#tions to take at work$ espe#ially in unre"earse% situations. More life for#e means you #an apply more energy to t"e 'ob wit"out be#oming %eplete% o.er time. 8"en you pra#ti#e 5u%%"ism you also re#ei.e prote#tion from t"e 5u%%"ist go%s (natural for#es in t"e uni.erse+B t"is is ob.iously important for me$ #onsi%ering my 'ob$ an% I "a.e$ in%ee%$ been #onsistently prote#te%. I "a.e been working at t"e tru#k stop sin#e -**,. My 5u%%"ist pra#ti#e "as always gi.en me money$ 'ob benefits$ #ars$ insuran#e$ "ousing$ me%i#al #are$ an% ot"er material t"ings. I "a% to work for all t"ese t"ings$ but by pra#ti#ing 5u%%"ism my efforts bore fruit #onsistently. 9ome fairly re#ent e?amples of my material$ finan#ial$ an% "ealt" benefits in#lu%eG

8"en I went to work for my #urrent employer$ a se#urity guar% agen#y$ in -**)$ like most newly "ire% guar%s I was working part time. I supplemente% my in#ome gi.ing tai #"i lessons. I #"ante% to be able to make a %e#ent li.ing as a nig"t wat#"man$ "a.ing 'ust one 'ob. Gra%ually my wis" was fulfille%$ in stages. !o%ay I am working at a premium "ig" se#urity site = a "ig" .alue tru#k stop C for w"i#" I am pai% mu#" more t"an most guar%s make$ an% I #an affor% to li.e on my guar% 'ob alone. "anting is not magi#. In a%%ition to #"anting %aimoku$ I also "a% to put myself out for my employer for a year$ unrewar%e%$ before t"ey

%e.elope% a "ig" regar% for me an% starte% rewar%ing me wit" preferential treatment.

In mi% -*1* I began #"anting %aimoku for a use% 2ol.o in goo% #on%ition at little or no #ost to me$ to repla#e my aging e#onomy #ar. I got my 199H 2ol.o se.eral mont"s after I began #"anting for it$ an% it #ost me FH**. I6.e "a% no problems wit" it at all. As you know$ 2ol.o6s last fore.er if you maintain t"em. An% t"ey6re a .ery safe #ar to %ri.e. In a%%ition to my main weeknig"t 'ob at t"e "ig" se#urity tru#k stop$ I also work at two ot"er tru#k stops on 9atur%ay an% 9un%ay nig"ts (I6m off 1ri%ay nig"ts+. !"e 9atur%ay tru#k stop "a% no guar% s"a#k$ so in t"e autumn of -*1* I #"ante% t"at t"ey woul% install one$ so I woul%n6t "a.e to use my own automobile gas to stay warm. !"e guar% s"a#k was installe% 'ust as winter set in. In -*1* I praye% for a laptop or notebook #omputer at no #ost to me an% got one. It "as pro.en to be reliable an% %epen%able wit" no problems in its operation. An% it is #urrent enoug" t"at I was able to fin% software t"at woul% run on it$ an% I #an use t"e internet. I am t"e only guar% at my se#urity guar% agen#y w"o "as me%i#al insuran#e (My me%i#al insuran#e is e?tensi.e an% affor%able. It %oes not #ome from my employer+. Alt"oug" o.ertime is generally frowne% upon at my guar% agen#y$ I work 5"ours a week. At my 9atur%ay tru#k stop$ in t"e fall of -*1* t"ey installe% wat#"C#lo#k keys an% e?pe#te% us to %ri.e aroun% t"e yar%$ getting out of our #ar -- times to walk to ea#" of t"e -- keys$ situate% aroun% t"e tru#k yar%$ an% #li#k t"em in t"e wat#"C #lo#k. (!"e key w"en being turne% in t"e #lo#k makes a mark on a paper tape.+ !"is was to pro.e t"at we %i% our roun%s. It was alrea%y autumn w"en t"is system was installe%$ an% I knew it woul% be "ell to get out of my #ar -- times in winterCtime$ an% repeating t"e entire or%eal several times %uring my s"ift. A sure formula for pneumoniaA 9o I #"ante% t"at t"ey woul% wai.e t"e key tours an% 'ust trust us to %o our roun%s. I got w"at I wante% 'ust as winter set in$ an% we "a.en6t been re&uire% to "it t"e #lo#k keys sin#e. !"e ama@ing t"ing is$ t"e #lient "a% 'ust spent o.er F,** on t"e wat#"C#lo#k system$ an% soon after installing it t"ey wai.e% t"e #lo#k roun%s. Now we 'ust %ri.e slow aroun% t"e yar% an% look out our #ar win%ows to #"e#k on t"ings. In early -**, my former #at 7ippy$ w"o was t"en 15$ #ame %own wit" %iabetes$ w"i#" is often a##ompanie% by urinary tra#t infe#tions. !"is #auses a #at to #ome to asso#iate t"e litter bo? wit" pain an% for t"at reason pee on t"e #arpets. I was (an% still am+ li.ing in an apartment #omple? wit" neig"bors rig"t nearby$ an% a .ery .igilant apartment manager. I kept 7ippy ali.e for an a%%itional two

years wit" insulin an% spe#ial foo% until "e %ie% at age 1) in -*1*. I s#rubbe% fres" baking so%a into t"e #arpets on#e a mont"$ .a#uuming it up at t"e en% of t"e mont"B t"is re%u#e%$ but %i% not eliminate$ t"e o%or. 4uring t"e final two years of 7ippy6s life$ %espite t"e o%or in my apartment$ my neig"bors ne.er #omplaine%$ an% my apartment manager was un%erstan%ing an% #ompassionate. 8it"out t"e magnanimity of t"ese ot"er people I woul% "a.e "a% to put 7ippy %own at age 15$ two years prematurely. I belie.e t"ese people respon%e% to t"e o%or problem wit" #ompassion be#ause of my 5u%%"ist pra#ti#e. 8"en 7ippy %ie% my apartment manager aske% me to pull up t"e smelly #arpets an% %is#ar% t"em in t"e %umpster$ an% I #omplie%. I was not #"arge% any money for t"e loss of t"e #arpets.

I6m into retro #omputing$ an% in -**9 I boug"t a new mass pro%u#e% 19)*6s style 4Cbit #omputer. It is not unlike t"e ol% MI!9 Altair #omputer of 19)5. 9in#e t"is #omputer was newly manufa#ture%$ #ompare% to an a#tual anti&ue Altair$ it was .ery ine?pensi.e. !"e only problem was$ it was manufa#ture% in :apan$ an% t"e manual was in :apanese$ w"i#" I %o not rea%. I #"ante% t"at someone woul% write an offi#ial or unoffi#ial manual for t"e #omputer in <nglis". 8it"in se.eral mont"s an <nglis" language manual appeare% on t"e internet$ w"i#" logi#ally means work was starte% almost rig"t after I began #"anting about it. Iooking at t"e situation reasonably$ it is unlikely t"at my daimo)u alone broug"t about t"e <nglis" manual. It is mu#" more likely t"at t"e <nglis" manual "appene% as t"e result of t"e prayers$ lobbying an% #ampaigning of se.eral "un%re% <nglis" speaking owners of t"e #omputer. 5ut I belie.e my %aimoku #ontribute%. After all$ I may "a.e been t"e only one w"o was #"anting NamCMyo"oCEengeC3yo. Now a health bene!it$ In early -*11$ w"en I was 5) years ol%$ I %e#i%e% to a%% twel.e groun% fig"ting #ombinations to my karate training regimen. 8it" t"ese 1- #ombinations$ I starte% from a prone position on t"e floor$ foug"t ba#k (against an imaginary assailant+ from t"at position$ t"en got up on one knee an% foug"t from t"at position$ t"en rose to a stan%ing position an% foug"t from t"at position. !"e purpose of t"ese #ombinations was to prepare myself s"oul% I get kno#ke% o.er in a fig"t (I "a.en6t been in a fig"t sin#e 19,- 8 it s the artC+. !"e problem wasG rising from a kneeling position to a stan%ing position 1- times put tremen%ous pressure on my rig"t knee = an% again$ I was 5) years ol%. In a few weeks my rig"t knee starte% to bot"er me profoun%ly. It "urt me to s&uat an% get up again. If I %ro.e or sat in a #"air for more t"an 15 minutes my rig"t knee woul% start to a#"e from ina#ti.ityB it was painful C it was like I "a% a migraine in my knee. I saw my %o#tor an% tol% "im about t"e groun% fig"ting. He tol% me at 5) I6m 'ust too ol% for t"at type of training$ an% t"at I s"oul% gi.e it up. He sai% I #oul% #ontinue wit" normal karate training$ 'ust no more getting up from t"e groun%. He sai% my knee s"oul% "eal wit"in H to , weeks. 8ell guess w"atJ I #"ante% e.ery %ay to "eal my knee$ an% it was all better in 9 %aysA As of late -*11 si? mont"s "a% gone by an% t"ere was no re#urren#e of t"e pain in my knee.

<.er sin#e I starte% pra#ti#ing Ni#"iren 5u%%"ism in 19)5$ I "a.e been #onsistently prote#te%$ often in a %ramati# fas"ion$ e.ery single time I "a.e e.er been in a money #run#". !"is prote#tion is so reliable t"at I "a.e #ome to take it for grante%$ an% I no longer worry e.en w"en t"e prote#tion %oesn6t appear imme%iately. A typi#al e?ample is some finan#ial prote#tion I re#ei.e% from t"e Go"on@on in K#tober an% No.ember of -*11. My 199H 2ol.o nee%e% a new "eater #ore$ new struts$ an% also it was o.er%ue for a new timing belt. !"e 2ol.o %ealer wante% FL4** to %o all t"at$ an% I %i%n6t "a.e t"at mu#" spen%ing money a.ailable. 8ell$ as a stopCgap$ for F-5* I bypasse% t"e "eater #ore an% "ar%Cwire% a small ele#tri# "eater to my battery$ w"i#" I pla#e% on t"e %as"boar% to %efrost t"e win%s"iel%. K3 for K#tober an% No.ember but not goo% enoug" to #lear t"e win%s"iel% in a 4e#ember snowstorm. An% still t"e timing belt an% t"e struts also "a% to be %one. 5ut I starte% #"anting %aimoku e.ery %ay for a solution to t"e problem. After se.eral %ays$ a len%ing institution sent me a preCappro.e% offer for a F4*** loan. 8"en I #alle% t"em t"ey tol% me t"ey only a##epte% #ars as #ollateral to se#ure t"e loan$ an% only -**- #ars an% laterB my 2ol.o is a 199H. 8"en I "ung up I went straig"t to t"e Go"on@on an% #"ante%. 8it"in an "our t"ey #alle% me ba#k an% tol% me$ sin#e 2ol.o6s "ol% t"eir .alue$ in my #ase t"ey were willing to make an e?#eption to t"eir normal poli#y$ an% t"at t"ey were willing to a##ept my 2ol.o as #ollateralA Ne?t problemG !"e loan payment was F1L- a mont" an% wit" t"e optional insuran#e w"i#" I opte% for$ it was F14, a mont". I #oul% barely affor% it. 9o I kept #"antingA A few %ays later my work responsibilities in#rease% at t"e tru#k stop$ an% my mont"ly in#ome went up FL,-A In#i%entally$ t"e 2ol.o %ealer ga.e me a loaner #ar w"ile my #ar was being fi?e%$ so I %i%n6t "a.e to pay for a #ab or miss any work "ours. Iike I sai%$ t"is kin% of t"ing "appens every single time I am "ar% presse% finan#ially. I "a.e also been prote#te% %ramati#ally in two #ar a##i%ents (t"e ot"er party6s fault+ an% two self %efense situations (w"i#" I was able to resol.e wit"out serious in'ury to eit"er party$ an% wit" "umane %ialogue being t"e final out#ome+. My p"ysi#al "ealt" is .ery goo%$ an% always "as been. I "a.e ne.er "a% any %iseases$ an% I .ery sel%om #at#" a #ol%. I attribute t"is to my 5u%%"ist pra#ti#e$ as well as to a #ommon sense lifestyle (goo% %iet$ enoug" sleep$ e?er#ise$ annual #"e#kups+. 8"en I am #"anting sin#erely about some problem or goal$ I fin% I be#ome more #reati.e. A few years ago I #o%e% 1** 8in%ows software programs$ an% I %istribute t"em on anot"er web site. Most of t"e 1** programs are small = ea#" one was #o%e% in my spare time in two or t"ree e.enings. All 1** of t"ese programs are new an% uni&ue = t"ey6.e ne.er been %one before as appli#ation software. I a#tually "a% L** inno.ati.e i%easB I #o%e% t"e best 1** of t"em. !"ere were really only )1 #ore i%eas = t"e ot"er --9 i%eas were .ariations on t"e #ore i%eas. 9till$ )1 new software i%eas is &uite a feat of #reati.ity. I got t"e )1 i%eas gra%ually$ a few at a time$ at times w"en I was #"anting seriously about somet"ing unrelate%. In No.ember -**, I got 1** i%eas

in one e.ening$ a few "ours after #"anting an "our for my #at 7ippy6s %iabetes to stabili@e. Also$ someone I met t"roug" t"is web site #oCaut"ore% an% publis"e% a book wit" me$ %uring t"e first "alf of -*1*. I am not going to be spe#ifi#$ be#ause I %o not want to use t"is web site for a%.ertising. 5ut t"e book is about a ni#"e sub'e#t of interest to bot" of us (not 5u%%"ism+. 9"e lent me "er #re%entials an% e?perien#e an% a#te% as my e%itor an% #oCpromoter. 8it"out putting up t"is web site I woul% ne.er "a.e met "er. 8"en you make a goo% #ause$ you e.entually re#ei.e a goo% effe#t$ as we all know. 8e publis"e% t"e book using reate9pa#e$ w"i#" means we %i%nDt "a.e to in.est any money (t"ere is no o.er"ea%+ an% t"e book is automati#ally sol% on Ama@on. 9o far$ %espite t"e lingering re#ession an% t"e fa#t t"at our book is about a ni#"e sub'e#t$ we "a.e ne.ert"eless en'oye% mo%est sales. Most of all we "a% t"e fun of preparing t"e book$ an% I ma%e a new frien%$ w"o will no %oubt be a frien% for life. An% IDm now a publis"e% aut"orA 8it" a real I'BN number and everythingCCC My many tangible (material+ benefits pro.e t"at t"ere is not"ing wrong wit" pra#ti#ing Ni#"iren 5u%%"ism in%epen%ently. You #an #ertainly #reate fortune pra#ti#ing 5u%%"ism in an organi@ation$ su#" as 9oka Gakkai$ Ni#"iren 9"u$ et#. 5ut you #an also #reate fortune pra#ti#ing in%epen%ently. ;ra#ti#ing in%epen%ently is 'ust as goo% as ot"er mo%es of pra#ti#e. Kne t"ing6s for #ertainG I most #ertainly "a.e not been /punis"e%0 as some people mig"t e?pe#t. I "a.e also re#ei.e% in#onspi#uous (spiritual+ benefits. Here are some of t"oseG

I6.e alrea%y %es#ribe% "ow I6.e morp"e% from being a "elpless bullying .i#tim$ to a .i#ious martial artist$ to a kin% generous #ompassionate person. !"e latter transformation was entirely %ue to my 5u%%"ist pra#ti#e. An% I %i%n6t "a.e to gi.e up martial arts to make t"e #"angeA Kne of t"e biggest benefits I get from being a Ni#"iren 5u%%"ist is "a.ing an internal lo#us of #ontrol. 1or e?ample$ if I "a.e a %iffi#ult boss$ I know from stu%ying 5u%%"ism t"at I must #"ange first$ rat"er t"an waiting for my boss to #"ange. 5y #"anging myself$ I #an e.entually win o.er my boss or get a better boss. Anot"er benefit I get from pra#ti#ing Ni#"iren 5u%%"ism is a##ountability. I am taug"t t"at e.eryt"ing I %o #omes ba#k to me$ so it is in my own interest to make goo% #auses an% a.oi% %oing ba% t"ings. !"us$ I "a.e a pra#ti#al reason to try to be a goo% person. Anot"er benefit is t"at t"e fear of %eat" is eliminate%. I firmly belie.e in rein#arnation$ so w"en %eat" #omes ("opefully in a%.an#e% ol% age+$ I #an fa#e it wit" serenity.

In%ee%$ serenity is my biggest benefit rig"t now$ %ay to %ay. I know t"at I #an ta#kle any obsta#le an% turn it aroun% into an impetus for my growt"$ #"anging poison into me%i#ine.

I 'ust mentione% t"at 5u%%"ism gi.es me a reason to be goo%$ an% eliminates my fear of %eat". !"is 'ust goes to s"ow t"at t"e most important t"ing about a religious belief is t"e impa#t it "as on t"e belie.er$ not w"et"er it is intrinsi#ally or absolutely true. At t"e same time$ I do belie.e t"at 5u%%"ism is true. Why practice Nichiren Daishonins Buddhism? ;ra#ti#ing Ni#"iren 4ais"onin6s 5u%%"ism will make you "appy$ se#ure an% prosperous. It will make you more enlig"tene%. It will let you be#ome one wit" t"e Mni.ersal Iaw. In pra#ti#al terms$ w"at %oes it mean to be /one wit" t"e Mni.ersal Iaw0J !"e answer is not"ing remarkable. Here is a list of "ints an% #luesG <n'oying life6s #"allenges$ not only t"e smoot" times. !urning e.ery obsta#le into an impetus for personal growt". !urning one6s sufferings into one6s mission = t"e mission to o.er#ome t"e suffering in or%er to be en#ouraging to ot"ers fa#e% wit" similar #ir#umstan#es. A#"ie.ing a balan#e in %aily life. More appre#iation. More %etermination. More optimism. More energy. 5etter relations"ips. aring more about ot"ers. Eespe#ting ot"er people more. Eespe#ting ot"er lifeCaffirming religions an% t"eir pra#titioners. 5eing law abi%ing. Not nee%ing to be a substan#e abuser. 5eing et"i#al C but$ from ent"usiasm to %o t"e rig"t t"ing$ not from guilt. 9tan%ing up wit" integrity e.en in t"e fa#e of workpla#e politi#s an% %is#repan#ies. At t"e same time$ e?perien#ing un#anny prote#tion in one6s work en.ironment C as well as one6s so#ial an% natural en.ironment. Eespe#ting t"e natural en.ironment. Eespe#ting animals C being kin% to t"em$ an% wit"out #on%es#ension. Eeali@ing t"at 'ust be#ause it6s a bug$ it %oesn6t t"ereby automati#ally %eser.e to %ie (people s"oul% ne.ert"eless prote#t t"eir "omes from infestations+. 9ome people may e?press more enlig"tenment by be#oming .egetarians. Kt"ers by eating less meat t"an before$ an% by a.oi%ing meats w"ere t"e animals are raise% in"umanely. 9ome people may e?press more enlig"tenment by refraining from "unting. Kt"ers may e?press more enlig"tenment by "unting more #arefully C taking pains to be#ome a goo% woo%sman an% marksman$ so as to make t"e kill swiftly an% surely. 1eeling genuine gratitu%e for t"e sa#rifi#e ma%e by t"e &uarry. Hunting primarily for meat to be eaten$

not e?pli#itly for trop"ies. 1eeling sin#erely goo% about t"e #onser.ation role of "unting C t"inning "er%s to pre.ent mass star.ation. (In t"is se#t we "a.e no e?pli#it Precepts or spe#ifi# rules of #on%u#t. 5e"a.ioral impro.ements %o "appen$ but t"ey arise from one6s growing inner enlig"tenment$ an% are un%ertaken .oluntarily. !"at6s be#ause we belie.e e?ternal #o%es of #on%u#t #annot lea% to lasting #"angesB in t"e long run$ people must be#ome internally persua%e% to %o better$ of t"eir own .olition.+ "eris"ing life is a sign of in#reasing oneness wit" t"e Mni.ersal Iaw. An% being less afrai% of %eat" is an in%i#ation of in#reasing enlig"tenment. "eris"ing life more an% fearing %eat" less$ are two impro.ements t"at ten% to %e.elop toget"er. Kneness wit" t"e Mni.ersal Iaw also means li.ing a natural lifestyle C li.ing as nature inten%e% us to. 9u#" as rising in t"e morning$ working all %ay$ an% sleeping at nig"t (of #ourse$ some people "a.e to work t"e nig"t s"ift+. 8"en a young #ouple is su%%enly fa#e% wit" an une?pe#te% pregnan#y an% t"ey are barely able finan#ially to support a #"il%$ being one wit" t"e uni.ersal law means a##epting t"e #"allenge to struggle to upgra%e t"eir finan#es$ an% "a.ing t"e #"il% %espite all %iffi#ulties. !"is s"ows respe#t for t"e san#tity of "uman life$ w"i#" is part of being one wit" t"e uni.ersal law. Kn t"e ot"er "an%$ if t"e #ouple takes t"e easy way out an% "as an abortion$ t"at is slan%ering t"e uni.ersal law$ be#ause it is s"owing #ontempt for "uman life. *5or more on this sub7ect, read DNichiren Buddhism and %bortionE, later on in the website/. Kt"er signs of being one wit" t"e Mni.ersal IawG 5eing self restraine% w"en ne#essary. Ha.ing e?uberan#e$ being 'oyful$ being playful C in measure$ an% w"en appropriate. 5eing tolerant w"en appropriateB being relentlessly %is#erning w"en ne#essary. ontrolling one6s anger$ refraining from unne#essary .iolen#e$ yet #ourageously %efen%ing t"e inno#ent an% t"e "elpless w"en re&uire%. <?er#ising. Nuitting smoking. !aking better #are of one6s "ealt". 5eing stri#t yet #ompassionate wit" oneself. Always looking for self impro.ement$ w"ile always forgi.ing oneself (an% ot"ers+ for being less t"an perfe#t.

How Nichiren Buddhism is practiced in the United States !"ere are a large number of %ifferent s#"ools of Ni#"iren 5u%%"ism. Many of t"ese are a#ti.e in t"e Mnite% 9tates. !"ey agree on most of t"e fun%amentals. Yet t"ey %iffer on some parti#ulars. Here is an e?planation of w"o t"ey are an% w"at t"ey ea#" belie.e. ;lease bear in min% t"at all t"e statisti#s liste% below are appro?imate. !"e aut"or up%ates t"ese statisti#s e.ery 1ebruary. !"e first t"ing you s"oul% know is t"at 5u%%"ists of all stripes in t"e Mnite% 9tates #omprise about *.) per#ent of t"e a%ult population. 5u%%"ism #ompetes wit" Islam for t"e position of fourt" largest religion in Ameri#a = after "ristianity$ :u%aism$ an% no affiliation. !"ere are about -15$L,4 Ni#"iren 5u%%"ists in t"e Mnite% 9tates. !"ere are about -1 million a#ross t"e worl%. In t"e M.9.G Ni#"iren 9"u "as )O$ or 15$*)). Ni#"iren 9"os"u "as ,O$ or 1)$-L1. 9oka Gakkai International = M9A "as almost -*O$ or about 4L$*)H a#ti.e #urrent members. 1ormer 9oka Gakkai members w"o "a.e &uit an% are no longer pra#ti#ing at all #omprise 45O of all M.9. Ni#"iren 5u%%"ists$ or about 9H$9--. 9u#" people may "a.e 5u%%"ist beliefs$ but t"ey no longer #"ant or #arry out any sort of pra#ti#e. In%epen%ents w"o a#ti.ely pra#ti#e #omprise 15O$ or L-$L*,. Kt"er Ni#"iren 5u%%"ists #omprise 1O$ or -$154. 4O mi? Ni#"iren 5u%%"ist met"o%s wit" pra#ti#es from ot"er 5u%%"ist se#ts. !"ese people number about ,$H1H. Ni#"iren 9"u$ 9oka Gakkai$ an% 3empon Hokke belie.e t"at 9"akyamuni is t"e most fun%amental 5u%%"a$ /t"e Kriginal 5u%%"a0. 8"ereas Ni#"iren 9"os"u re.eres Ni#"iren as t"e Kriginal 5u%%"a$ an% regar%s 9"akyamuni as a pro.isional 5u%%"a. !"e Ni#"iren 5u%%"ist Asso#iation of Ameri#a (N5AA+ a%.o#ates "ars" #onfrontation wit" t"e %ominant religions of Ameri#a$ espe#ially "ristianity. 8"ereas t"e 9oka Gakkai is less #onfrontational an% prefers to "a.e %ialogue wit" people of ot"er beliefs an% to #ooperate wit" t"em on se#ular goo% works. Also$ Ni#"iren 9"u re.eres all si? senior priests w"o in"erite% Ni#"iren6s tea#"ings. 8"ereas 9oka Gakkai an% Ni#"iren 9"os"u belie.e t"at only Nikko 9"onin$ one of t"e si? senior priests$ a##urately preser.e% Ni#"iren6s tea#"ings. Ni#"iren 9"os"u an% 9oka Gakkai use% to be one se#t$ but t"ey split apart in 1991 an% "a.e "a% an ugly$ often .i#ious ri.alry e.er sin#e. Ni#"iren 9"os"u is a group of priests an% temples an% t"ey tea#" blin% obe%ien#e to t"e Hig" ;riest. 9oka Gakkai$ on t"e ot"er "an%$ is a laymen6s organi@ation t"at tea#"es t"at lay people #an manifest enlig"tenment on t"eir own. At t"e same time$ 9oka Gakkai members re.ere 4aisaku

Ike%a$ t"eir ;resi%ent$ as t"eir mentor$ an% t"ey regar% t"emsel.es as Ike%a6s %is#iples$ so t"ey are not #ompletely in%epen%ent eit"er. (!"is was written in -**)$ w"en Ike%a was ),. 9oka Gakkai plans to maintain Ike%a as t"e mentor after "is %eat" by referring to t"e .oluminous bo%y of writings an% spee#"es "e "as left be"in%+. 1or t"ose new to Ni#"iren 5u%%"ism$ a spe#ial note is ne#essary "ere. !"e /Go"on@on0 is t"e ob'e#t of wors"ip in Ni#"iren 5u%%"ism. It is a s#roll or tablet wit" #alligrap"y on it. It represents t"e state of enlig"tenment or 5u%%"a"oo%. Ni#"iren 9"os"u re.eres t"e 4aiCGo"on@on$ w"i#" is in t"e possession of Ni#"iren 9"os"u at !aiseki'i$ :apan$ as t"e /foremost0 or /main0 Go"on@on$ t"e one an% only spe#ial ob'e#t of wors"ip for all mankin%. Howe.er t"e ot"er Ni#"iren s#"ools point out t"at now"ere in t"e Gos"o (t"e writings of Ni#"iren+ is t"e 4aiCGo"on@on mentione%. !"e ot"er Ni#"iren s#"ools belie.e t"at Ni#"iren 9"os"u #laims t"e suprema#y of t"e 4aiCGo"on@on in or%er to put t"emsel.es in a superior position to t"e ot"er Ni#"iren s#"ools$ w"i#" "a.e no a##ess to t"e 4aiCGo"on@on. !"e !"ree Great 9e#ret Iaws of Ni#"iren 5u%%"ism are t"e Kb'e#t of 8ors"ip (t"e Go"on@on+$ t"e 4aimoku (NamCMyo"oCEengeC3yo$ t"e mantra we #"ant+$ an% t"e Hig" 9an#tuary (t"e pla#e w"ere t"e Go"on@on is ens"rine%+. 9in#e Ni#"iren 9"os"u "ol%s t"at t"e 4aiCGo"on@on is t"e foremost Go"on@on$ t"ey naturally "ol% t"at t"e Hig" 9an#tuary is spe#ifi#ally !aiseki'i$ w"ere t"e 4aiCGo"on@on is ens"rine%. 5ut ot"er s#"ools of Ni#"iren 5u%%"ism %o not agree t"at t"e Hig" 9an#tuary is !aiseki'i. Also$ in t"is web site t"ere is a %ownloa% link for t"e Go"on@on trans#ribe% by Ni#"ikan$ #urrently t"e Go"on@on t"e 9GI gi.es to its members. Anyone #an %ownloa% t"is image from my web site$ print it an% trim it$ t"en frame it an% mount it abo.e t"eir altar. Also in my web site t"ere is a link to a %ownloa% site w"ere t"e rea%er #an obtain ot"er Go"on@ons ins#ribe% by Ni#"iren "imself. Now$ t"e 9oka Gakkai .e"emently opposes t"e transmission of t"e Go"on@on .ia t"e internet. !"e aut"or belie.es t"e reason for t"e 9oka Gakkai6s opposition is t"at t"e 9oka Gakkai woul% like to be t"e sole sour#e of Go"on@ons for its members$ to in#rease its #ontrol o.er its members"ip. 8"en people #an obtain t"e Go"on@on in%epen%ently$ t"at re%u#es t"e 9oka Gakkai6s power. Iikewise Ni#"iren 9"os"u$ Ni#"iren 9"u$ et#$ state t"at a priest must perform an /<ye Kpening eremony0 o.er a Go"on@on before it #an be empowere%. !"is is a#tually %esigne% to preser.e an% en"an#e t"e power of priests o.er t"eir lay paris"ioners$ a ploy similar to t"e 9GI6s. !"e aut"or belie.es t"at all "uman beings e&ually possess t"e 5u%%"a nature$ an% so$ anyone w"o li.es wit" integrity #an perform t"e eye opening #eremony. An <ye Kpening eremony for lay belie.ers$ a%apte% from Ni#"iren 9"u$ is a.ailable on t"is web page. Ni#"iren 9"u belie.es t"at t"e .ali% ob'e#t of wors"ip is not only t"e Go"on@on$ but also$ an ins#ription of NamCMyo"oCEengeC3yo alone$ or$ a statue of 9"akyamuni$ or a

statue of 9"akyamuni flanke% by t"e 1our 5o%"isatt.as$ or$ a statue of !a"o 5u%%"a (a myt"ologi#al 5u%%"a w"o appeare% in t"e Iotus 9utra to attest to its .era#ity+. 8"ereas Ni#"iren 9"os"u an% 9GI belie.e t"at t"e Go"on@on alone is t"e ob'e#t of wors"ip. 9GI an% ot"er Ni#"iren organi@ations tea#" t"at it is wrong to %isplay a p"otograp" of t"e Go"on@on in print or online. 5ut many in%epen%ent Ni#"iren 5u%%"ists belie.e t"ere is not"ing wrong wit" %oing t"is. Many in%epen%ents belie.e t"at t"e tra%itional taboo against %isplaying t"e Go"on@on is a me%ie.al superstition. It is not unlike superstitious Nati.e Ameri#ans in t"e west in t"e late 1,**6s$ w"o were afrai% to "a.e t"eir p"otograp" taken$ be#ause t"ey t"oug"t t"eir souls woul% be stolen from t"em. Kf #ourse$ t"e Go"on@on must be %isplaye% in a %ignifie% setting. 1or e?ample$ in#lu%ing an image of t"e Go"on@on in a web site about Ni#"iren 5u%%"ism is appropriateB putting t"e Go"on@on alongsi%e pornograp"y woul% ob.iously be a slan%er. (!"ere are t"ree Go"on@on images on t"is web page$ an% t"ere is a link to an online library of many %ownloa%able ;41 Go"on@on images+. 1inally$ alt"oug" Ni#"iren #reate% an unsurpasse% met"o% for #ulti.ating fortune an% enlig"tenment$ "e abrasi.ely asserte% t"at all t"e ot"er forms of 5u%%"ism$ an% all t"e non 5u%%"ist religions$ were no goo%$ an% t"at "is tea#"ing alone was .ali%. Howe.er$ to%ay$ many in%epen%ent Ni#"iren 5u%%"ists belie.e t"at many ot"er religions are also wort"w"ile$ not only Ni#"iren 5u%%"ism. Alt"oug" Ni#"iren is a great bo%"isatt.a an% e.en a 5u%%"a$ "e is not infallibleB t"is is be#ause t"e life of 5u%%"a an% t"e life of t"e #ommon mortal #oe?ist in e.eryone$ in#lu%ing Ni#"iren. Here is w"at Geral% Aitken$ t"e aut"or of t"is web site$ belie.es. His beliefs are impli#it an% e?pli#it t"roug"out t"is web siteG

9"akyamuni is t"e Kriginal$ <ternal 5u%%"a. Ni#"iren is a Great 5o%"isatt.a an% a ;ro.isional 5u%%"a. -y reasons !or believing this$ (1+ !"e .ast ma'ority of 5u%%"ists a#ross Asia belie.e 9"akyamuni is t"e foremost 5u%%"aB only a relati.ely small "an%ful of Ni#"iren 5u%%"ists belie.e Ni#"iren is t"e Kriginal 5u%%"a$ an% at t"at not all Ni#"iren 5u%%"ists. (-+ I "a.e long been a%.o#ating on my web site t"at Ni#"iren was wrong to %ismiss ot"er religions. I re#ently got to t"inking$ "ow #oul% t"e Kriginal 5u%%"a be so blatantly wrong about somet"ing so ma'orJ 8"ereas 9"akyamuni spoke out in t"e sutras against se#tarian %ogmatism. !"erefore it is more likely t"at 9"akyamuni is t"e Kriginal 5u%%"a. (L+ In t"e :uryo "apter of t"e Iotus 9utra 9"akyamuni states >Kn#e I also pra#ti#e% t"e bo%"isatt.a austerities> an% some s#"ools of Ni#"iren 5u%%"ism "a.e put a spin on t"is to #laim t"at 9"akyamuni "imself must "a.e learne% from a tea#"er aeons ago. 5ut I "a.e #ome to belie.e t"at t"is is an arbitrary an% tenuous misinterpretation of t"e passage. It %oes not mean 9"akyamuni "a% a tea#"er. It means 9"akyamuni attaine% enlig"tenment for "imself by "is own efforts. An% more profoun%ly$ it means t"at 9"akyamuni "as always possesse% t"e lower nine worl%s of t"e #ommon mortal #oe?tant wit" "is 5u%%"a"oo%$ %ue to t"e Mutual ;ossession of t"e !en 8orl%s$ t"ereby #losing

t"e gap between 5u%%"as an% #ommon mortals. (4+ <.en if we interpret t"e pre.ious passage as meaning 9"akyamuni on#e "a% a tea#"er$ t"e only 'ustifi#ation for belie.ing t"at tea#"er was Ni#"iren is Ni#"irenDs selfC%esignation (in "is selfCgi.en name+ as He 8"o Attains <nlig"tenment for Himself. Ni#"irenDs a#tual first name was Een#"o. Ni#"iren arrogate% "imself t"e name Ni#"iren possibly be#ause "e was suffering from messiani# mania. (5+ !"ere are "un%re%s of t"ousan%s of Ni#"iren 9"u 5u%%"ists$ some of w"om I "a.e #ommuni#ate% wit"$ w"o belie.e 9"akyamuni is t"e Kriginal 5u%%"a$ an% w"o #"ant to statues of 9"akyamuni on t"eir altars in a%%ition to t"e Go"on@on. If t"ey were all being punis"e%$ t"e Ni#"iren 9"u religion woul% "a.e #ease% to e?ist #enturies ago. !"eir la#k of punis"ment s"ows t"ere is not"ing wrong wit" i%entifying 9"akyamuni as t"e Kriginal 5u%%"a an% Ni#"iren as a ;ro.isional 5u%%"a.

It is better to #ooperate wit" people of ot"er fait"s on se#ular goo% works t"an to #onfront t"em about religious %o#trine. All t"e 9enior ;riests %eser.e re#ognition for in"eriting$ preser.ing an% transmitting Ni#"iren6s tea#"ings. Ni#"iren 9"os"u an% 9oka Gakkai belie.e t"at only Nikko was true to Ni#"iren6s tea#"ings. I %isagree$ be#ause I belie.e t"e ot"er 9enior ;riests #an only be a##use% of sprea%ing Ni#"iren6s tea#"ings more fle?ibly$ an% I t"ink t"at is a goo% t"ing$ not a ba% t"ing. !"e 4aiCGo"on@on is not t"e foremost ob'e#t of wors"ip for all mankin%. It is not spe#ial. All Go"on@ons are e&ually t"e ob'e#t of wors"ip. I belie.e t"is be#ause t"e 4aiCGo"on@on woul% "a.e been mentione% in Ni#"iren6s writings if Ni#"iren inten%e% it to be foremost$ yet in fa#t Ni#"iren6s writings %o not mention it. Ni#"iren 9"u is rig"t t"at t"ere are se.eral possible ob'e#ts of wors"ip$ not only t"e Go"on@on. I belie.e t"at pla#ing t"e Go"on@on in t"e lea%ing position on t"e altar$ an% a%%ing 9"akyamuni statues a little lower$ on t"e flanks$ is a##eptable. After all$ t"e use of statues is #onsistent wit" my belief t"at 9"akyamuni is t"e Kriginal 5u%%"a. !"e Hig" 9an#tuary is not !aiseki'i. !"e Hig" 9an#tuary is w"ere.er an or%inary Go"on@on is ens"rine%$ in a bo? or frame$ wit" a 5u%%"ist altar$ an% w"ere one or more belie.ers #"ant to it on a regular basis. I belie.e t"is be#ause it is impli#it in my belief t"at t"e 4aiCGo"on@on is not spe#ial or foremost. It is K3 to use a %ownloa%e% Go"on@on. More on t"is later in t"e web site. A lay belie.er #an perform an eye opening #eremony on a Go"on@on 'ust as well as a priest #an. More on t"is later in t"e web site. It is K3 to %isplay an image of t"e Go"on@on$ as long as t"e setting is %ignifie%. More on t"is later in t"e web site.

Many ot"er religions are also wort"w"ileB Ni#"iren 5u%%"ism is not t"e only wort"w"ile religion. More on t"is momentarily.

!"ose w"o %isagree wit" some of t"e aut"or6s beliefs (for e?ample$ t"ose w"o belie.e Ni#"iren is t"e Kriginal 5u%%"a+ may ne.ert"eless fin% some of t"e ot"er information in my web site useful an% informati.e. <.eryone is wel#ome to use my web site. You %o not "a.e to agree wit" me about e.eryt"ing. I belie.e t"e main t"ing t"at #reates goo% or ba% karma is intention$ an%$ for e?ample$ w"en "ristians wors"ip "rist or Go%$ t"roug" t"eir intention t"ey are metap"ori#ally wors"ipping t"e Mni.ersal Iaw$ e.en t"oug" t"ey %o not reali@e it$ an% so t"ey are #reating goo% karma in%ire#tly. <a#" of t"e worl%6s ma'or religions gi.es people a reason to be goo% an% #ompassionate$ by making t"em a##ountable t"roug" some me#"anism of #ause an% effe#tB an% alle.iates t"e fear of %eat"$ by promising some form of positi.e afterlife for t"ose w"o "a.e been goo%. Iooking at it t"is way$ all t"e worl%6s ma'or religions are e&ual. !"e point is$ as t"e aut"or$ I "a.e %efinite beliefs$ yet I belie.e /my way0 is not /t"e only way0.

Twel e Ad anta!es o" Practicin! #ndependently Here are twel.e a%.antages of pra#ti#ing Ni#"iren 5u%%"ism in%epen%ently$ wit"out 'oining any of t"e se#tarian organi@ationsG
1. <.eryt"ing you nee% to pra#ti#e is rig"t "ere in t"is web site$ in#lu%ing a link to an

online forum spe#ifi#ally for in%epen%ent Ni#"iren 5u%%"ists$ an% links to %ownloa%able soun% files of people #"anting slowly$ so you #an learn to #"ant.
2. As an in%epen%ent$ you %o not "a.e to get #aug"t up in t"e ugly feu% between

9oka Gakkai an% Ni#"iren 9"os"u.

3. As an in%epen%ent$ you are free. You %o not "a.e to be#ome someone6s

%is#iple$ w"et"er ;resi%ent Ike%a6s or t"e Hig" ;riest of Ni#"iren 9"os"u6s. 8"en you pra#ti#e Ni#"iren 5u%%"ism in%epen%ently$ you are your own master.
4. 8"en you 'oin a se#tarian organi@ation$ a lot of your spare time #omes to be

%e%i#ate% to organi@ational a#ti.ities$ in#lu%ing your tra.el time to farCaway meetings. 8"ereas by being in%epen%ent$ you #an pra#ti#e w"en you #"oose to$ at your own #on.enien#e$ at "ome. If you intro%u#e a few of your neig"bors or #oCworkers$ you #an atten% small meetings rig"t in your own neig"bor"oo%$ instea% of tra.eling long %istan#es.
5. 8"en you 'oin a se#tarian organi@ation su#" as 9oka Gakkai$ Ni#"iren 9"os"u$

Ni#"iren 9"u$ et#. you are for#e% to a##ept a pa#kage of beliefs$ some of w"i#" you may not agree wit". 8"ereas by being in%epen%ent$ you #an profess e<actly w"at you belie.e$ on every point of #ontro.ersy wit"in Ni#"iren 5u%%"ism.
6. 8"en you pra#ti#e in%epen%ently$ your 5u%%"ist pra#ti#e is self moti.ate%.

8"ereas w"en you belong to a se#tarian organi@ation$ your pra#ti#e is largely e?ternally %ri.en. ;eople w"o belong to one of t"e large organi@ations feel lost if t"ey "a.e to mo.e to an outlying neig"bor"oo% wit" few members. 8"ereas an in%epen%ent 5u%%"ist #an a%apt to t"at situation "an%ily. Also bear in min% t"at at t"e moment of %eat"$ you #annot take all your #ompanions wit" you to t"e ot"er si%e. 5y being self reliant in life$ %eat" won6t seem so s#ary or isolating.
7. 8"en you 'oin a se#tarian organi@ation$ you "a.e to a##ept t"e organi@ational

#ulture along wit" t"e religion. 1or e?ample$ if you 'oin 9oka Gakkai you "a.e to i%oli@e ;resi%ent Ike%a. 8"ereas by being in%epen%ent$ you %o not "a.e to a##ept any e?traneous$ pe#uliar$ or #ultis" organi@ational #ulture$ 'ust Ni#"iren 5u%%"ism itself.
8. Almost all of t"e e?isting Ni#"iren organi@ations are top %own an% "ierar#"i#al.

8"ereas by pra#ti#ing in%epen%ently$ wit" a small number of #ompanions$ you

#an establis" an intimate %emo#ra#y$ making %e#isions by #onsensus or from t"e bottom up.
9. 5y pra#ti#ing in%epen%ently$ you are "elping to buil% a safeguar% against

religious #orruption. 8"at I mean is$ if t"e only Ni#"iren 5u%%"ists were members of large organi@ations$ t"en$ if t"e lea%ers"ip of t"e large organi@ations grows self ser.ing an% #orrupt$ t"en Ni#"iren 5u%%"ism will be %espoile%. 5ut by "a.ing large numbers of in%epen%ent Ni#"iren 5u%%"ists in so#iety si%e by si%e wit" t"e organi@ations$ t"ere is a built in safeguar% against #orruption$ be#ause Ni#"iren 5u%%"ism t"en belongs to the people$ not to a few #li&ues of lea%ers. If you pra#ti#e in%epen%ently$ you are "elping to make t"is possible.
10. In most Ni#"iren organi@ations$ %issenters are passe% o.er for promotion to

lea%ers"ip positions$ an% t"eir potential is ignore%. 8"ereas if you are in%epen%ent$ you #an "ol% a #ontrary opinion about somet"ing$ an% still e?ert lea%ers"ip of your small neig"bor"oo% group t"at you #reate% yourself. 11. 8"en you pra#ti#e in%epen%ently$ no one is going to pressure you to make finan#ial #ontributions. You #an "ol% on to your "ar% earne% money. 8"ereas$ for e?ample$ in one ma'or Ni#"iren organi@ation$ members are pressure% to %onate money C an% t"e organi@ation offers no finan#ial transparen#y. 1-. In most of t"e Ni#"iren organi@ations$ bot" laymanDs organi@ations an% priest"oo%Cbase% organi@ations$ you are for#e% to go along wit" Ni#"irenDs e?#lusi.ity an% intoleran#e towar% ot"er religions. !"is #an make it all but impossible for you to tell ot"er people about Ni#"iren 5u%%"ism wit"out offen%ing t"em. 5ut if you pra#ti#e in%epen%ently$ you #an be e#umeni#al. You #an inwar%ly re#ogni@e$ an% publi#ally %e#lare$ t"at ot"er religions are also wort"w"ile$ not only Ni#"iren 5u%%"ism. You will still fin% #on.erts. In fa#t$ you will probably fin% more. I belonge% to t"e 9oka Gakkai from 19)5 (age -1+ to -*** (age 4H+. Howe.er sin#e -*** I "a.e been in%epen%ent. I felt t"at it was time to gra%uate from being ;resi%ent Ike%a6s %is#iple. I felt #ompetent enoug" to be#ome my own man$ entirely. 8"en I was a ki% I "a% bra#es on my teet" for se.eral years$ be#ause my teet" were #rooke%. 5ut w"en my teet" took t"e %esire% s"ape$ my bra#es were no longer ne#essary$ an% t"ey #ame off. It woul% "a.e been strange to keep t"em on permanently. Iikewise$ a #ast is appropriate for a broken leg$ but on#e t"e leg "eals$ it woul% be strange to keep t"e #ast on t"e leg t"roug"out life$ impe%ing one6s ability to walk$ an% ne#essitating #rut#"es. As anot"er e?ample$ before t"e In%ustrial Ee.olution$ a young man woul% learn a #raft by be#oming an Apprenti#e to an e?isting Master$ an% t"en a :ourneyman to t"e same 1

Master. Howe.er t"e goal was for t"e young man to be#ome a Master "imself$ not to remain an Apprenti#e or a :ourneyman for life. Mnfortunately in t"e 9oka Gakkai t"ere is only one Master$ an% t"at is Ike%a. !"at means t"at t"e .ast ma'ority of 9GI members are permanent Apprenti#es$ or t"e senior lea%ers$ :ourneymen. 5y t"eir relian#e on Ike%a$ t"e 9GI members in time be#ome #ases of arreste% %e.elopment. 4uring t"e latter part of my -5 years in t"e 9oka Gakkai$ se.eral times I ob'e#te% to t"e Ike%a wors"ip an% state% t"at I was t"inking of going in%epen%ent. My senior lea%ers tol% me t"at if I left t"e 9oka Gakkai$ my personal karma (life #ir#umstan#es+ woul% %eteriorate stea%ily from t"e moment I left$ lea%ing me to un"appiness. I was also tol% t"at if I pra#ti#e% alone I woul% lose my power of #ompassion. 8ell$ at t"is writing (-*11+ it6s been ele.en years sin#e I went in%epen%ent. My life was goo% w"en I was a 9oka Gakkai member. 5ut I #an "onestly say t"at sin#e I went in%epen%ent$ my life "as be#ome e.en better. 1urt"ermore$ I "a.e not lost my power of #ompassion. I #ontinue to tame an% sa.e stray #ats. I "a.e a way wit" animals. !"ey instin#ti.ely trust me. !"is #oul% not "appen if I %i% not "a.e a lot of #ompassion in my life. Also$ I always take t"e time to answer t"e emails I get from my rea%ersB sometimes t"ey ask lengt"y &uestions$ an% I always respon% at lengt" an% promptly. 4oes t"is not in%i#ate #ompassionJ I #reate% t"is web site to enable anyone wit" a #omputer to learn Ni#"iren 5u%%"ism from s#rat#"$ wit"out "elp from anyone$ an% wit"out "a.ing to 'oin any of t"e se#tarian organi@ations. My -5 years of e?perien#e in a se#tarian organi@ation are all #ontaine% in t"e 1** pages of t"is web site$ an% after using an% stu%ying t"is web site t"oroug"ly$ you will be as #ompetent as if you yourself "a% "a% -5 years of se#tarian e?perien#e. $ult #denti"ier I "a.e %esigne% a test wit" -5 &uestions t"at will "elp you %etermine w"et"er t"e religious organi@ation to w"i#" you #urrently belong is a #ult or not$ an% if it is a #ult$ "ow ba% of a #ult. It is in Mi#rosoft 8or% format. !"ere are -5 simple yesPno &uestions. I .irus teste% t"e file before I uploa%e% it an% it was fine.
4ownloa% ult I%entifier

%i"e has in"inite potential& so there is reason "or optimism. '#chinen San(en) Iife is %ynami#$ #onstantly #"anging$ an% infinitely malleable. 9o we "a.e infinite potential. 1or t"is reason$ we s"oul% always be "opeful an% %etermine%$ no matter w"at our momentary feelings or #ir#umstan#es. Iife "as L*** #on%itions in a single moment. !"e point of t"is analysis is to s"ow t"at we are ne.er stu#k in a parti#ular life state$ but t"at life is #onstantly #"anging an% infinitely malleable t"roug" self impro.ement. !"us t"e #on#lusion of t"e theory o" *+++ $onditions in a Sin!le %i"e ,oment is t"at we s"oul% be "opeful an% %etermine% at all times$ be#ause we always possess infinite potential to impro.e oursel.es an% our surroun%ings. As for t"e %etails of t"is t"eory$ we will first briefly summari@e t"e t"eory. It mig"t seem a little abstra#t. 5ut t"en we will go o.er it a se#on% time in more %etail wit" analogies to make it #lear. 8e are trying to pro.e t"at /Iife is %ynami#$ #onstantly #"anging$ an% infinitely malleable. 9o we "a.e infinite potential. 1or t"is reason$ we s"oul% always be "opeful an% %etermine%$ no matter w"at our momentary feelings or #ir#umstan#es.0 !"ere areG 1* life states$ times t"eir mutual possession$ making 1** states$ times t"e 1* fa#tors$ making 1*** states$ times t"e L realms$ making L*** #on%itions in a single moment of life. !"e 1* life states areG Hell ("elpless suffering+$ Hun!er (e?treme want$ or gree%+$ Animality (fawn on t"e powerful$ bully t"e weak+$ An!er (arrogan#e$ retribution+$ Humanity (transient #almness$ %epen%ent on goo% #ir#umstan#es+$ -apture (transient 'oy$ %epen%ent on goo% #ir#umstan#es+$ %earnin! (from books$ tea#"ers$ e?perien#e$ in%epen%ent of #ir#umstan#es+$ -eali(ation (from e?perien#e$ intuition$ nature$ me%itation$ in%epen%ent of #ir#umstan#es+$ Altruism (#aring for ot"ers+$ an% .nli!htenment (some %egree of oneness wit" one6s innermost nature an% t"e ma#ro#osm+. !"ese 1* states are mutually inclusi e$ making 1** statesB t"us someone w"o is enlig"tene% may feel anger for so#ial 'usti#e. !"e /+ 0actors e?plain "ow we #"ange from one life state to anot"er. !"ey areG Appearance ("ow you look+$ Nature (w"at you6re like insi%e+$ .ntity (t"e essential i%entity t"at gi.es rise to bot" Appearan#e an% Nature+$ 0orce (your life for#e+$ #n"luence ("ow your life for#e affe#ts your surroun%ings+$ %atent $ause (:o"n was #ompassionate+$ ,ani"est $ause (:o"n fe% a stray #at+$ %atent .""ect (:o"n #arrie% t"e %estiny for two years t"at someone some%ay woul% %o "im a kin%ness+$ ,ani"est .""ect (two years later someone returne% :o"n6s lost wallet wit" all t"e money+$ an% $onsistency "rom Be!innin! to .nd (:o"n is unlikely to ki#k a %og+.

!"e fa#toring of t"ese 1* 1a#tors now makes 1*** states. !"en t"ere are t"e Three -ealmsG !"e first one is The -ealm o" the #ndi idual $onsciousness C your awareness on all le.els$ in#lu%ing sub#ons#ious an% psy#"osomati#B it in#lu%es t"e elements of form$ per#eption$ #on#eption$ .olition$ an% #ons#iousness. !"e se#on% realm is The -ealm o" %i in! Bein!s C plants$ animals$ all sentient beings. !"e t"ir% realm is The -ealm o" the .n ironment C your neig"bor"oo%$ your region$ t"e eart"$ t"e solar system$ our gala?y$ t"e uni.erse. !"us t"e gran% total is L*** #on%itions in a single life moment. Now let6s go t"roug" t"e !"eory of L*** 9tates in a 9ingle Iife Moment in more %etail. 8e will use analogies to make it more #lear. Again$ we are trying to pro.e t"at /Iife is %ynami#$ #onstantly #"anging$ an% infinitely malleable. 9o we "a.e infinite potential. 1or t"is reason$ we s"oul% always be "opeful an% %etermine%$ no matter w"at our momentary feelings or #ir#umstan#es.0 A "uman life is like a nine story buil%ing. !"e buil%ing "as an ele.ator. Iet6s analy@e t"e way t"e ele.ator works to %is#o.er t"e fa#tors t"at figure into it. Iet6s %o t"is analysis not as me#"ani#al engineers$ but as /life engineers0 w"o obser.e an% stu%y t"e %ynami#s we fin% in life itself. !"e w"ole ele.ator looks a #ertain way. You6.e use% t"e ele.ator 5 %ays a week for L years. Ne?t mont" you6re going abroa% on business for 4 weeks. 8"en you return you noti#e a few minor #"anges to t"e ele.ator. 9ome bits of paint "a.e fle#ke% off t"at were still t"ere 4 weeks ago w"en you last use% t"e ele.ator. An% of #ourse t"e floor in%i#ator lig"t is #"anging a##or%ing to a %ifferent pattern t"an t"e last time you use% t"e ele.ator 4 weeks ago. Alt"oug" some aspe#ts of t"e ele.ator .isibly #"ange$ an% at .arying rates$ somet"ing about t"e ele.ator is still t"e same$ uni&uely i%entifying it$ .isibly %esignating it as an ele.ator an% %istinguis"ing it from ot"er ele.ators. It6s "ar% to put your finger on e?a#tly w"at is #"angeless$ w"at is uni&uely i%entifying$ about t"is ele.ator. If you say it6s t"e paint 'ob$ t"en w"en a fle#k of paint falls off$ is it not t"e same ele.atorJ !"e /su#"ness0 t"at makes t"e ele.ator an ele.ator$ an% a parti#ular ele.ator$ is its Nature. Its #"angeable p"ysi#al #"ara#teristi#s = t"e floor in%i#ator$ fle#king paint$ a fres" paint 'ob = is its Appearan#e. 5ut w"i#" is t"e ele.ator = its Nature or its Appearan#eJ If an ele.ator is its Nature not its Appearan#e$ t"en you s"oul% be able to use t"e ele.ator wit"out stan%ing insi%e it$ pus"ing any buttons$ seeing it$ or being anyw"ere near it. Kn t"e ot"er "an%$ if an ele.ator is its Appearan#e not its Nature$ t"en an i%enti#al #lone (wit" t"e same age paint an% t"e same paint fle#ks$ same %irt$ et#.+ woul% be t"e same ele.ator as t"e original ele.atorB yet t"e original an% #lone ele.ators in fa#t make two %istin#t ele.ators.

9o sin#e an ele.ator is not solely its Nature an% not solely its Appearan#e$ yet t"e ele.ator possesses bot" its Nature an% its Appearan#e$ t"e ele.ator must be a union of Nature an% Appearan#e = somet"ing more fun%amental t"at gi.es rise to bot" outwar% aspe#ts. !"at union of Nature an% Appearan#e is t"e ele.ator6s su#"ness$ its i%entity$ w"i#" is #alle% its <ntity. !"e ele.ator6s <ntity is w"at allows it to e?ist (appear on your floor$ or surroun% you as you ri%e it+$ not e?ist (not surroun% you$ an% lea.e your floor for anot"er floor+$ an% #"ange state$ bot" w"ile e?isting an% w"ile not e?isting (floor in%i#ator lig"t #"angesB ele.ator #"anges mo%e to up$ %own or stopB ele.ator #"anges floorsB paint fle#ks offB t"e floor gets %irtyB t"e floor gets #leane%B new paint 'ob+. An% all t"ese #"anges are "appening w"et"er you #an see t"e ele.ator or not$ w"et"er it e?ists or notCe?ists from your perspe#ti.e. 9in#e t"e ele.ator is an <ntity t"at possesses an inner Nature an% an outwar% Appearan#e$ it must follow t"at t"e ele.ator6s Nature an% Appearan#e are interrelate% #oCaspe#ts t"at bot" arise from$ or manifest$ t"e ele.ator6s <ntity. !"e <ntity$ Nature an% Appearan#e of t"e ele.ator are its fun%amental #"ara#teristi#s. If an ele.ator #oul% e?ist in isolation in a #omplete .a#uum$ t"en$ "ypot"eti#ally$ t"e ele.ator #oul% #onsist of not"ing but its own intrinsi# #"ara#teristi#s (<ntity$ Nature$ Appearan#e+ wit"out any perip"eral #"ara#teristi#s or fa#tors t"at allow it to relate to ot"er <ntities as part of a larger en.ironment. 5ut alt"oug" t"is seems possible as a "ypot"eti#al abstra#tion$ t"e #on#ept pro.es nonsensi#al$ so it #oul% ne.er "appen in a#tual reality. An ele.ator6s Nature is$ in part$ to follow an% oppose gra.ity in a %ire#te% way. If t"e ele.ator e?iste% in a spe#ial plane all by itself$ in a total .a#uum$ t"en gra.ity woul% "a.e no be neit"er e?istent nor none?istent nor simulate% nor en"an#e% nor oppose%. !"is woul% mean t"e ele.ator "as no Nature. An% sin#e its Appearan#e is relate% to its Nature$ t"en it "as no Appearan#e eit"er. 9in#e e.ery <ntity manifests a Nature an% an Appearan#e$ t"ere is no <ntity eit"er = w"i#" means t"ere is no ele.ator. Not in a manifest state$ latent state$ or e.en an abstra#t state (sin#e t"e abstra#tion is nonsensi#al an% so #an#els itself away+. Eemember t"at we are using an ele.ator as a simplifie% analogy for "uman life. All t"is t"erefore pro.es t"at life #annot e?ist in a .a#uum$ relating only to itself. !"is is true of ele.ators (insentient life+$ as well as turtles$ #ats$ an% "umans (sentient life forms+. Eeturning to t"e ele.ator metap"orG !"e ele.ator #annot e?ist alone$ but must "a.e .arious means of relating or #onne#ting its Nature an% Appearan#e to ot"er <ntities$ as part of a larger en.ironment. !"at is w"y t"e ele.ator "as 1* 1a#tors$ not only L. !"e first L are of #ourse <ntity$ Nature an% Appearan#e. !"e Iast ) are 1or#e$ Influen#e$

In"erent ause$ Manifest 1rom 5eginning !o <n%.

ause$ In"erent <ffe#t$ Manifest <ffe#t$ an%

onsisten#y

!"e ele.ator "as t"e 1or#e to go up$ go %own$ stop$ #lose %oors$ open %oors$ #"ange t"e floor in%i#ator lig"t$ an% soun% an emergen#y alarm. 8"ene.er t"e ele.ator e?presses its 1or#e$ it "as an Influen#e. 1or e?ample$ w"en it opens its %oors$ people arri.e at t"e offi#e or lea.e. 9o at 9G*5 a.m.$ a ringing telep"one will be answere% by a li.e person$ be#ause an employee steppe% off t"e ele.ator to report to work. 5ut if t"e p"one rings at 9G*5 p.m.$ t"e #aller will get .oi#e mail$ sin#e t"e employee "as alrea%y steppe% onto t"e ele.ator to go "ome. !"e ele.ator6s 1or#e of opening its %oors "as an Influen#e t"at = wit" ot"er Influen#es$ e?erte% by ot"er <ntities = "elps %etermine w"et"er a #aller at a parti#ular time is answere% by a li.e person or by .oi#e mail. You work on 1loor L. In t"e morning you enter t"e ele.ator an% press t"e /L0 button. !"e ele.ator now "as an In"erent ause$ your button pus". !"e In"erent <ffe#t o##urs simultaneously = it is now .irtually ine.itable t"at t"e ele.ator will soon go to 1loor L. Howe.er$ ot"er people presse% 4 an% ) before you presse% L. After stopping at 4 an% )$ t"e ele.ator makes a Manifest ause by mo.ing from 1loor ) to 1loor L. !"e Manifest <ffe#t is t"at you are now rig"t in front of t"e entran#e to your offi#e suite. / onsisten#y 1rom 5eginning !o <n%0 means t"at t"e pre.ious 9 1a#tors = Appearan#e$ Nature$ <ntity$ 1or#e$ Influen#e$ In"erent ause$ Manifest ause$ In"erent <ffe#t$ an% Manifest <ffe#t = all fun#tione% #onsistently. !"ey all belonge% to t"e same ele.ator. !"ey all be"a.e% like an ele.ator$ not like a #onstru#tion #rane or a #on.eyor stair#ase. An% all t"e 1a#tors were #onsistently fo#use% on bringing you from 1loor ) to 1loor L.

!"e ele.ator6s !en 1a#tors enable it to #"ange state$ t"at is to say$ to #"ange floors. 5e#ause all <ntities$ sentient or insentient = an ele.ator$ a tree$ a #at$ a ro#k$ a "uman = "a.e t"e !en 1a#tors$ t"at is w"y /Iife is %ynami#$ #onstantly #"anging$ an% infinitely malleable.0 5ut t"at in itself %oes not pro.e t"at life possesses /infinite potential to impro.e oneself an% one6s surroun%ings.0 !"e keywor% t"at "as not yet been substantiate% is /impro.e0. If an ele.ator #an impro.e its lifeCstate$ or t"at of a passenger$ by mo.ing from one floor to anot"er$ t"en t"ere must be important sub'e#ti.e %ifferen#es w"en e?perien#ing work on t"e buil%ing6s .arious floors$ or all t"e floors must be e?perien#e% in an enlig"tene% way. At t"is moment$ ea#" of t"e 9 floors in t"e offi#e buil%ing w"ere you work "as a %ifferent lifeCstate. Iet6s list t"e floors in as#en%ing or%er by lifeC#on%ition$ not by floor numberG Hell Hunger Animality Anger Humanity Eapture Iearning Eeali@ation Altruism 5t" 1loor -n% 1loor 9t" 1loor )t" 1loor 4t" 1loor 1st 1loor Ht" 1loor ,t" 1loor Lr% 1loor

<a#" floor in your buil%ing "ouses a %ifferent #ompanyB your employer is on 1loor L. Kn t"e 5t" 1loor$ Hell pre%ominates be#ause t"e employees of Eun Eoun% In#.$ an a##ounting an% #onsulting firm$ 'ust foun% out t"e 9< will %ismantle t"em for a##ounting irregularities an% insi%er tra%ing. Kn 1loor -$ t"e employees at Gobble Group are in a Hunger life state$ fe.eris"ly trying to finali@e t"eir unfrien%ly takeo.er of 1res"Meat orporation. Kn 1loor 9$ Animality pre%ominates as 1res"Meat employees %esperately try to fen% off Gobble Group6s unfrien%ly takeo.er$ knowing most of t"e 'obs eliminate% in t"e restru#turing will #ome from 1res"Meat. Kn 1loor )$ t"e partners an% staff at t"e law firm of 3oop$ A##onte$ Eeese$ 9ie.es$ Able$ Q urran are in an Anger life #on%ition$ be#ause 1res"Meat owes t"em a lot of money an% 'ust informe% t"em payment will be %elaye% in%efinitely. !"e 4t" 1loor "ouses no offi#es$ but is fille% wit" #on#essions su#" as a #afeteria$ news stan%$ gift s"op$ gym$ et#. !"e people w"o work on t"is floor #almly go about t"eir %aily routine$ neit"er worrie% nor o.er'oye% about t"eir li.eli"oo%s. 9o on t"e 4 t" 1loor a state of Humanity is pre.alent. Eapture pre%ominates on 1loor 1$ w"ere t"e employees at Apple!ree In#. = makers of a lea%ing firewall program = 'ust went into publi# tra%ing$ an% all be#ame instant millionaires. !"e 1loors t"at are in a #on%ition of Hell$ Hunger$ Animality$ Anger$ Humanity or Eapture all "a.e somet"ing in #ommonG t"eir life state is %etermine% entirely by t"eir flu#tuating en.ironment. !"e remaining 1loors are in #on%itions of Iearning$ Eeali@ation an% Altruism$ an% t"ey "a.e somet"ing in #ommon tooG t"e inner %is#ipline to influen#e t"eir own %estiny by proa#ti.ely impro.ing t"eir own feelings an% #ir#umstan#es. 1loor H "ouses :ones Q 3lein ;"arma#euti#als$ Eesear#" 4i.ision. !"e employees "ere are in.ol.e% in me%i#al resear#" an% "a.e no role in t"e finan#ial si%e of t"e business. Kn t"e Ht" 1loor$ a #on%ition of Iearning is pre.alent. Eeali@ation pre%ominates on 1loor ,$ w"ere t"e 4etroit Motors !"ink !ank "as been sub'e#ting t"e 4etroit Motors ompany to self s#rutiny = analy@ing past mistakes an% #on#ei.ing new strategies to keep foreign #ompetition at bay. Your fellow employees on 1loor L are in a #on%ition of Altruism$ w"ere t"ey are atten%ing a "alfC%ay seminar entitle% / orporate Eesponsibility$ <mployee 2olunteerism$ an% t"e Eeal 5ook 2alue of Goo%will.0 5ut you personally "a.e been e?#use% from t"is seminar$ as you alrea%y atten%e% it at anot"er #ompany lo#ation. You "a.e t"e rest of to%ay off. Your spe#ial frien% is out of

townB your relati.es are out of townB your frien%s are still at workB your apartment is being fumigate%B you "a.e a slig"t #ol%$ so you %on6t feel like going to t"e gym. 5ut you feel a little lig"t e?er#ise mig"t %o you goo%. You6.e always been #urious about t"e ot"er #ompanies in your buil%ing$ so you %e#i%e to wan%er aroun% an% "a.e a look at t"e ot"er floors. It is t"e ele.ator$ your 1* 1a#tors = Appearan#e$ Nature$ <ntity$ 1or#e$ Influen#e$ In"erent ause$ Manifest ause$ In"erent <ffe#t$ Manifest <ffe#t$ an% onsisten#y 1rom 5eginning !o <n% = t"at enables you to freely flu#tuate among t"e lifeCstates of Hell$ Hunger$ Animality$ Anger$ Humanity$ Eapture$ Iearning$ Eeali@ation$ an% Altruism. 5ut are t"ese mo.ements 'ust #"anges$ or really impro.ementsJ Iogi#ally$ t"ere #an be only two ways t"e ele.ator6s mo.ements #an bring any gain. (a+ !"e ele.ator must fre&uent t"e floors wit" "ig" life #on%itions an% a.oi% t"e floors wit" low life #on%itions$ or$ (b+ t"e ele.ator must learn to e?perien#e e.ery life #on%ition it en#ounters = w"et"er "ig" or low = in a more enlig"tene% way. !"e problem wit" solution (a+ is t"at it is impra#ti#al. ;eople "a.e to report to work on all 9 floors. An% t"e ele.ator may nee% to #ross a /low #on%ition0 floor to get from one /"ig" #on%ition0 floor to anot"er. Iikewise$ "uman beings #annot entirely a.oi% t"e lower life #on%itions$ nor woul% it be %esirable to %o soB wit"out anger$ "ow #oul% you sei@e a broom an% %efen% a small #"il% from a .i#ious %ogJ 9o$ for t"e ele.ator6s mo.ements to be impro.ements$ an% not merely #"anges$ t"e solution is not for t"e ele.ator to try to .isit only t"e floors wit" "ig" life #on%itions. 9o sin#e life #annot a.oi% e?perien#ing all of its #on%itions$ t"e key is to e?perien#e t"em in a more enlig"tene% way. !"is points to t"e importan#e of tapping t"e 1* t"$ "ig"est life state = enlig"tenment.

In t"e abo.e illustration$ a "uman being is tapping "is or "er 9 t" ons#iousness$ an% in.igorating "is <ntity. !"is signifies a gra%ually in#reasing %egree of <nlig"tenment. !"us t"e lower 9 states #an be e?perien#e% in a more enlig"tene% way = e.en t"e lowest onesA ;i#ture% below is t"e life of a person w"o %oes not manifest "is or "er 5u%%"a nature. His or "er enlig"tenment is only a %ormant potentialB it is not #urrently being manifeste%.

Now we "a.e substantiate% t"at w"en "uman beings manifest t"eir 5u%%"a nature t"roug" 5u%%"ist pra#ti#e$ "uman life #an be #"ara#teri@e% as /possessing infinite potential to impro.e oneself.0 5ut t"e full opening statement of t"is se#tion was /we always possess infinite potential to impro.e oursel.es an% our surroun%ings.0 If selfCimpro.ement arising from enlig"tenment is mostly sub'e#ti.e$ mostly internal$ t"en it #annot #onsistently or reliably impro.e our ob'e#ti.e #ir#umstan#es. In t"at #ase$ t"ere is no basis for saying /we s"oul% always be "opeful an% %etermine%$ no matter w"at our momentary feelings or #ir#umstan#es.0 !"e ele.ator in your offi#e buil%ing "as 9 floors$ Hell t"roug" Altruism$ wit" t"e buil%ing as a w"ole being #onsi%ere% a R1* t" floor6 #alle% <nlig"tenment. !"e ele.ator #an go from any floor (1C9+ to any floor (1C9+$ w"i#" makes t"e first 9 floors Mutually ;ossessi.e. An% no matter w"i#" of t"e 9 (Hell t"roug" Altruism+ floors you6re on$ potentially$ <nlig"tenment #an be manifeste% t"ere. 9o all 1* 1loors$ or states$ "a.e a Mutual ;ossession = ea#" of t"e 1* states #ontains t"e ot"er 9. 9o far$ our analysis of "uman life$ using an ele.ator metap"or$ "as state% t"at t"ere are 1* 1a#tors ? 1* 9tates ? t"eir Mutual ;ossession. 1* ? 1* ? 1* S 1*** 1a#tors. !o impro.e our surroun%ings$ "owe.er$ we nee% to be #onne#te% to our en.ironment. 1ortunately$ life "as not 'ust 1*** 1a#tors but L***. !"at6s be#ause t"e first 1*** 1a#tors must be multiplie% by t"e L Eealms.

8e6.e %etermine% t"at e.ery life "as 1* 1a#tors$ 1* 9tates$ an% Mutual ;ossession of t"e 1* 9tates$ making 1*** 1a#tors. !"is is an analysis of t"e 9elf$ w"i#" we will #all /!"e Eealm of t"e 5 omponents0. 1rom anot"er stan%point$ t"is Eealm #onsists of 1orm$ ;er#eption$ on#eption$ 2olition$ an% ons#iousness. !"e ne?t - Eealms are t"e larger setting in w"i#" t"e 9elf e?ists an% plays a role. /!"e Eealm of Ii.ing 5eings0 in#lu%es all ot"er life forms$ w"et"er insentient (a ro#k+$ semiC sentient (a .irus+$ or sentient (a ba#terium$ a fis"$ a tree$ a %og$ a "uman+. /!"e Eealm of t"e <n.ironment0 is t"e eart"$ solar system$ gala?y$ an% t"e entire uni.erse t"roug"out spa#e an% time. 9in#e e.ery life "as L Eealms$ e.ery life is %ire#tly #onne#te% wit" its en.ironment$ an% #an %ire#tly influen#e its en.ironment = bot" its so#ial en.ironment an% its natural en.ironmentB bot" spatially an% temporallyB bot" p"ysi#ally an% spiritually. !"roug" 5u%%"ist pra#ti#e we #an empower our <ntity$ making it #apable of positi.ely influen#ing t"e 9elf$ t"e so#ial en.ironment an% t"e natural en.ironment. !"at is w"y /Iife is %ynami#$ #onstantly #"anging$ an% infinitely malleable. 9o we "a.e infinite potential. 1or t"is reason$ we s"oul% always be "opeful an% %etermine%$ no matter w"at our momentary feelings or #ir#umstan#es.0 <.ery life "as 1* 1a#tors ? 1* 9tates ? Mutual ;ossession (of t"e 1* 9tates+ ? L Eealms S L*** 1a#tors in a 9ingle Moment of Iife.

We are accounta1le "or e erythin! now on& try our 1est to ma2e !ood And 1eyond that& we neednt "eel o e""ects& no matter how !reat it may accumulation rapidly.

we say& do& and thin2. So we should& "rom causes and re"rain "rom ma2in! 1ad causes. erwhelmed 1y our prior accumulation o" 1ad 1e& 1ecause there is a way to supercede this

Iife is eternal. Kur li.es eternally go t"roug" a #y#le of Birth& ,aturity& Decline& and Death. 4eat" /re#"arges our batteries0 an% nets us a fres" new bo%y for our ne?t incarnation. 9imply state%$ t"at is t"e Theory o" -eincarnation. <.ery t"oug"t$ wor% an% %ee% we perform$ w"et"er positi.e or negati.e$ forms a Iatent ause an% simultaneously$ a Iatent <ffe#t. At some point (eit"er rig"t away$ or in t"e future+$ we will meet up wit" an appropriate Manifest ause w"i#" triggers t"e Iatent <ffe#t into be#oming a Manifest <ffe#t. !"is pro#ess #oul% "appen wit"in one lifetime or a#ross lifetimes. 9o it6s ob.iously in our own interest$ as well as .irtuous$ t"at we$ from now on$ try our best to make goo% #auses an% refrain from making ba% #auses. !"at is t"e Theory o" 3arma. If our pre.ious a##umulation of negati.e effe#ts is great$ we #an feel o.erw"elme% an% "opeless$ like someone too %eeply in finan#ial %ebt to get out from un%er it (w"i#" itself is one form of negati.e karmaA+. Yet t"e trut" is$ we nee%n6t e.er feel /%oome%0 by our prior a##umulation of ba% effe#ts$ no matter "ow great it may be$ be#ause t"ere is a way to super#e%e t"is a##umulation rapi%ly$ in an a##elerate% mo%e. !"is Rmega met"o%6 is faster an%$ in t"e long run$ easier t"an t"e slow$ e?#ru#iating$ R#on.entional met"o%6 of e?piating our negati.e karma$ w"ile #reating furt"er in#remental goo% karma$ an% refraining from #reating any furt"er ba% karma. !"e ne?t se#tion e?plains w"at t"is Rmega met"o%6 is all about. 4ur pre iously accumulated ne!ati e 2arma e5ists on a super"icial le el o" our psyche. So when we ma2e !ood causes on the most pro"ound le el o" our psyche& we are a1le to supercede our ne!ati e 2arma& e5piatin! a small portion o" it& while 6uic2ly eliminatin! the ma7or portion. '8 %e els o" $onsciousness)

!"ere are 8 %e els o" $onsciousness. Ie.els 1 t"roug" 5 are t"e #ons#iousness possesse% by our fi.e p"ysi#al senses C sig"t$ "earing$ taste$ tou#" an% smell. !"e Ht" le.el of #ons#iousness is our ability to integrate t"ese into a #o"erent impression C as w"en we are repulse% by a beautiful looking but ba% smelling ob'e#t. !"e )t" le.el of #ons#iousness is t"e Intelle#t$ t"e 9uperC<go an% <go$ t"e le.el on w"i#" t"e rea%er is primarily e?perien#ing "is or "er rea%ing of t"is web site. !"e ,t" le.el of #ons#iousness is karma storage (in#lu%ing karma from pre.ious lifetimes+$ an% also #orrespon%s to t"e I%$ t"e 9ub#ons#ious$ an% t"e olle#ti.e Mn#ons#ious. !"e 9t" le.el of #ons#iousness is our pure$ eternal$ imma#ulate #ons#iousness t"at is untainte% by karmi# a##retions. It is our 5u%%"a Nature. 8"en we are tapping our 9t" #ons#iousness we are 5u%%"as C "uman beings manifesting t"eir in"erent oneness wit" t"e Mni.ersal Iaw. 8"en we tap t"is pure #ons#iousness by fusing our li.es wit" t"e Mni.ersal Iaw C wit" w"i#" our 9t" #ons#iousness is in"erently linke% from wit"in oursel.es C we are able to Rflus" out6 most of our negati.e karma relati.ely &ui#kly$ like a .ol#ano e?pelling la.a. !"e karma is Rpus"e% out from un%erneat"6. In #ontrast$ an in#remental approa#" to impro.ing our karma takes eons C an% may not su##ee% at all$ %ue to t"e karmi# inertia we alrea%y possess$ w"i#" #an make us #onfuse ba% #auses for goo% #auses$ or e.en gi.e up along t"e way. 8e6.e seen t"at e.en t"e Rmega met"o%6 of #leansing karma lea.es a small resi%ue of our karmi# a##umulation for us to e?piate now. !"at is so we #an train oursel.es t"roug" o.er#oming it$ in or%er to ele.ate our life #on%ition. 8it" an ele.ate% life #on%ition$ we are less likely to repeat t"e same mistakes as before an% e.entually win% up ba#k in t"e same impasse. Kur training perio% is like an airplane6s struggle to get off t"e runwayB t"at6s t"e time of ma?imum aero%ynami# tension. Kn#e t"e plane is in t"e

sky$ t"ings are mu#" easier an% more assure%$ be#ause t"e plane en'oys bot" up%raft (prote#ti.e response from t"e uni.erse+ an% momentum (people in "ig" life states ten% to a##umulate more goo% karma t"an ba%+. !"e training perio% in.ol.es at least one w"ole in#arnation$ in t"e #ase of immutable karma$ an% may in.ol.e a mu#" s"orter perio% in t"e #ase of mutable karma. !"e time it takes %epen%s upon t"e %ept" an% intensity of a##umulate% karma$ upon t"e in%i.i%ual6s efforts an% sin#erity$ an% upon t"e .ali%ity$ effi#a#y$ an% profun%ity of t"e in%i.i%ual6s spiritual beliefs. An% beyon% merely e?piating ba% karma$ a pro#ess of buil%ing up furt"er "appiness an% goo% fortune likewise %epen%s on t"e in%i.i%ual6s efforts an% sin#erity$ an% upon t"e .ali%ity$ effi#a#y$ an% profun%ity of t"e in%i.i%ual6s spiritual beliefs. !o furt"er #larify t"e %ifferen#e between mutable an% immutable karma wit" some e?amplesG Ha.ing a broken arm is mutable karmaB being born wit"out legs is immutable karma. 5eing neuroti# is mutable karmaB being psy#"oti# is immutable karma. Growing up poor in t"e 9out" 5ron? in t"e late -*t" #entury is mutable karmaB being a member of t"e untou#"able #aste in In%ia is usually immutable karma C t"e %is#rimination is more intra#table$ an% may take more t"an one e?isten#e to o.er#ome fully.

4ur desires and attachments cause us to su""er& 1ecause they are sometimes 1ased on 1elie"s at ariance with the true nature o" li"e& or 1ecause& since li"e is constantly chan!in!& we cannot clin! to the desired o17ect or circumstance "ore er. 9et desires and attachments are intrinsic to li"e and& indeed& the moti atin! power o" li"e. To totally ne!ate desire and attachment is to deny the alue o" li"e itsel". So the solution is to ele ate desire& trans"ormin! earthly desires into enli!htenment. 'Bonno So2u Bodai) !"ere are ten worl%sG Hell$ Hunger$ Animality$ Anger$ Humanity$ Eapture$ Iearning$ Eeali@ation$ Altruism$ an% <nlig"tenment. !"e %esire for <nlig"tenment stems from t"e worl% of <nlig"tenment. All our ot"er %esires stem from t"e lower nine worl%s. 8"en we want somet"ing$ as Ni#"iren 5u%%"ists$ we #"ant for it. Kur #"anting gra%ually ele.ates our %esires$ transforming e.en negati.e %esires into "ig"er$ positi.e %esires. !"roug" t"is pro#ess$ we #an re.eal t"e enlig"tene% aspe#t of t"e lower nine worl%s. 9omeone w"ose %efault life #on%ition is Hell #an$ t"roug" inner reformation$ manifest t"is #on%ition in an enlig"tene% way C empat"i@ing wit" ot"ers w"o are suffering$ an% taking a#tion to relie.e t"eir sufferings. !"is #an bring great satisfa#tion to t"e #aregi.er an% great relief to t"e re#ipients. !"us be#ause of t"e ,utual Possession o" the Ten Worlds$ Hell #an manifest Humanity$ Eapture an% Altruism from wit"in itself. !"e key is basing one6s e?isten#e on t"e 1*t" life state$ <nlig"tenment$ w"i#" allows all nine lower life states$ su#" as Hell$ to e?press t"eir enlig"tene% aspe#t. 9imilarlyG Hunger #an be transforme% from gree% to a "unger to benefit ot"ers t"roug" resear#" or ser.i#e. Animality #an be transforme% into a relentless struggle against e.il in so#iety C win or lose$ t"em or us. Anger #an be transforme% from arrogan#e or retribution to anger for so#ial 'usti#e. Humanity #an be transforme% from a Ryawning6 lifeCstate into a .igorous$ imperturbable$ in#orruptible sense of fair play an% e&uity. Eapture #an be transforme% from foolis" aban%on to enli.ening an% refres"ing ot"ers$ on a %eeper le.el an% towar% a more .aluable ob'e#ti.e. Iearning (for e?ample$ insig"t attaine% t"roug" a#a%emi# e%u#ation+ #an be transforme% from knowle%ge for its own sake$ elitism$ or %iaboli#al appli#ations of knowle%ge$ to t"e pursuit of knowle%ge to benefit ot"ers. Eeali@ation (for e?ample$ insig"t attaine% t"roug" e?perien#e or me%itation+ #an be transforme% from myopi# preo##upation wit" one6s own sole sal.ation$ to using one6s reali@ation empat"eti#ally to benefit e.eryone. Altruism$ w"en base% on enlig"tenment$ fun#tions more %eeply an% powerfully an% is less likely to go tragi#ally wrong. !"ese #"anges benefit not only ot"ers but also oneself. 1irst of all$ it feels goo% to be empat"eti#$ to feel linke% wit" t"e greater uni.erse$ an% to take a#tion for ot"ers. 9e#on%$ one6s life attra#ts prote#tion an% fortune from t"e en.ironment C bot" %is#ernible an% in#onspi#uous C in %ire#t proportion to "ow mu#" we manifest empat"eti# &ualities an% be"a.iors. !"at6s be#ause e.eryt"ing is in"erently #onne#te%B our "appiness an% well being %epen%s on "ow mu#" we reali@e an% refle#t t"at reality. (9o t"en$ w"y sometimes %o ba% t"ings "appen to /goo%0 people$ or goo% t"ings

"appen to /ba%0 peopleJ Again$ be#ause karma is a pro#ess t"at #an transpire a#ross lifetimes.+

By thus ele atin! our li"e condition& we can trans"orm any circumstance "rom poison into medicine. 'Hendo2u #ya2u) 1or e?ample$ w"en we are full of life for#e$ %esire for self impro.ement$ an% empat"y C all aspe#ts of enlig"tenment C we #an transform a %iffi#ult boss from a sour#e of anguis" into an impetus for personal growt". 8e may t"us win our boss o.er$ by #"anging oursel.es$ or e.en be promote% C by our boss6s boss C to a "ig"er le.el in a %ifferent %epartment. An%$ more importantly$ in so %oing$ we "a.e %eepene%$ e?pan%e%$ an% purifie% our state of life. "anging poison into me%i#ine #an e?press itself in transient e.ery%ay situations like t"e e?ample abo.e. 5ut most fun%amentally$ #"anging poison into me%i#ine means t"at as intelligent beings w"o t"ink in%epen%ently$ we are prone to get oursel.es misaligne% wit" t"e Mni.ersal IawB but by re%ire#ting our intelligen#e un%er t"e gui%an#e of our 5u%%"a Nature$ we #an use our intelligen#e to regain a new oneness wit" t"e Mni.ersal Iaw. All of t"e little problems of life$ su#" as a %iffi#ult boss$ are t"e fuel t"at makes t"e more profoun% pro#ess possible.

The 1ody and mind are essentially one& thou!h super"icially distinct. 'Shi2ishin 0uni) 1or instan#e$ on#e we transform a %iffi#ult boss from poison into me%i#ine$ our bloo% pressure may lower$ our ease of sleep in#rease$ an% our general "ealt" impro.e. !"is is an e?ample of t"e min% influen#ing t"e bo%y. Kf #ourse$ t"e bo%y #an also influen#e t"e min%. A motor#y#le "ig"way patrolman wit" "emorr"oi%s may be irritable at "is 'obA !"is un%ers#ores t"e importan#e of taking #are of our "ealt"B it affe#ts not only our bo%y but also our min%$ life state an% en.ironment. !"e entity of life is t"e 9t" le.el of #ons#iousness C enlig"tenment or 5u%%"a"oo%. <a#" in%i.i%ual "as its own uni&ue entity$ yet all entities are linke%$ uniting t"e entire uni.erse an% e.eryt"ing in it t"roug"out spa#e an% time. <a#" entity "as two fun#tionsG potential an% manifestation. !"e reason our mental state is linke% wit" our p"ysi#al "ealt" is not merely be#ause t"e min% an% bo%y are relate%$ but more profoun%ly$ be#ause bot" bo%y an% min% arise from entity$ an% t"e entity is always in a lifeCstate somew"ere from Hell to 5u%%"a"oo%. In t"e Iotus 9utra$ t"e ten fa#tors of life represent t"e oneness of min% an% bo%y. !"e ten fa#tors are liste% in t"e 9e#on% (/<?pe%ient Means0+ #"apter of t"e sutra$ w"ere it states t"at t"e true aspe#t of all p"enomena #onsists of appearan#e$ nature$ entity$ power$ influen#e$ internal #ause$ internal effe#t$ e?ternal #ause$ e?ternal effe#t$ an% t"eir #onsisten#y from beginning to en%. !"e Gos"o (letter+ /Kn t"e ;rofoun% Meaning0 statesG /Appearan#e e?ists only in w"at is materialB nature e?ists only in w"at is spiritual. <ntity$ power$ influen#e$ an% relation in prin#iple #ombine bot" t"e material an% t"e spiritual. Internal #ause an% latent effe#t are purely spiritualB manifest effe#t e?ists only in w"at is material.0

The Sel" and .n ironment are essentially one& thou!h super"icially distinct. '.sho 0uni) Kne nee%n6t be a 5u%%"ist to agree t"at w"en we put our Rbest foot forwar%6 wit" a positi.e attitu%e$ ot"ers will respon% to us more fa.orably$ all ot"er fa#tors e&ual. !"is %enotes a superfi#ial$ obser.able aspe#t of t"e relations"ip between self an% en.ironment. 5u%%"ism illuminates t"is #onne#tion on a more profoun% le.el as well. !"e uni.erse is$ in a sense$ like a personal #omputer6s mot"erboar%. Kn top$ t"e #omponents appear separateB but flip it o.er$ an% it6s #lear t"ey6re all inter#onne#te%. !"e !"eory of L*** on%itions e?poun%s t"at ea#" entity of life "as ten life #on%itions an% t"eir mutual possession$ ten fa#tors$ an% t"ree realms$ making L*** life states in a single moment. !"e !"ree Eealms are t"e Eealm of In%i.i%ual ons#iousness$ an% Eealm of Ii.ing 5eings$ an% t"e Eealm of <n.ironment. !"e Eealm of Ii.ing 5eings in#lu%es ot"er sentient beings bot" "uman an% nonC"uman. !"e Eealm of <n.ironment is t"e <art"$ solar system$ gala?y$ an% uni.erse t"roug"out spa#e an% time. 9in#e e.ery life "as !"ree Eealms$ e.ery entity is %ire#tly #onne#te% wit" its en.ironment. !"at is w"y by li.ing #orre#tly$ we in.ariably %raw prote#tion an% goo% fortune from our en.ironment C all ot"er fa#tors e&ual C e.en in situations w"ere t"ere is no %is#ernible link between our goo% #auses an% our goo% effe#ts. Kur goo% effe#ts %o not always #ome t"roug" "uman interme%iaries w"o #ons#iously %e#i%e to "elp us be#ause t"ey like our way of li.ingB sometimes our goo% effe#ts appear to be ran%om unrelate% o##urren#es$ separate% by time an% #onte?t from t"e goo% #auses we ma%e. on.ersely$ if we #arry ba% #auses an% effe#ts wit"in our life$ our en.ironment an% #ir#umstan#es will e.entually #ome to refle#t t"at also$ 'ust like a bo%y an% its s"a%ow. !"en w"y sometimes %o goo% t"ings "appen to /ba%0 people$ an% ba% t"ings "appen to /goo%0 peopleJ !"at is be#ause karma is a pro#ess t"at #an #ome to fruition a#ross more t"an one lifetime. All of t"e abo.e illuminates our pre.ious e?ample of #"anging our relations"ip wit" a %iffi#ult boss by #"anging oursel.es$ rat"er t"an waiting for our boss to #"ange$ w"i#" is somet"ing o.er w"i#" we "a.e no #ontrol.

How we "use our li es with the Uni ersal %aw to tap our 8th $onsciousness : ,antra -ecitation. A ,antra is a s"ort syllabi#ate% p"rase #"ante% o.er an% o.er r"yt"mi#ally$ to "elp attain some ob'e#ti.e t"roug" spiritual means. A mantra is a symboli# %e.i#e$ but t"at %oes not mean it is Rnot real6. 9ymbolism belongs to t"e realm of mental fun#tions$ potential$ an% nonCsubstantiality. 9in#e potential an% manifestation are bot" fun#tions of t"e same lifeCentity$ symboli# p"enomena an% a#tual p"enomena are in"erently #onne#te%. !"at is w"y t"e entity #an e?press its power an% influen#e in t"e realm of obser.able p"enomena t"roug" bot" tangible an% symboli# a#tions$ espe#ially w"en t"ese two are #ombine% an% #oor%inate%. !"e i%ea of using a mantra will seem less foreign if we #onsi%er t"at many of us alrea%y use t"e mantra6s #ousins C t"e pro.erb$ t"e slogan$ t"e refrain$ t"e poem$ an% song. /All6s well t"at en%s well.0 /A penny sa.e% is a penny earne%.0 ;ro.erbs usually "a.e a positi.e message. 9logans #an be positi.e or negati.e. /;ower to t"e people0$ a #ommon slogan of t"e late 19H*s$ e?presse% populist an% %emo#rati# yearnings. 8"ereas /Heil Hitler0 was ob.iously a negati.e slogan. Eefrains #an also be positi.e or negati.e. /I lo.e you0 is a positi.e refrainB /let6s get to work0 is anot"er one. 8"ereas /Here we go againA0 uttere% w"ile rolling one6s eyeballs to t"e #eiling$ e?presses e?asperation an% resignationB it "elps #reate an e?ternal lo#us of #ontrol$ remo.ing bot" one6s responsibility for$ an% one6s #ontrol o.er$ t"e annoying situation. If someone at work uses /Yes boss0 as a refrain$ "e may get a reputation as /t"e boss6s yesCman0. An% /Not nowA0 use% too often may ero%e relations"ips wit"in a family. ;oems are obli&uely similar to mantras$ espe#ially w"en t"ey are put to musi# as songs. In fa#t$ #"anting in 5u%%"ist #eremonies is really no more strange or alien t"an singing in "ristian "ur#" wors"ip. An% e.en "ristianity "as t"e famous$ beautiful spiritual an% musi#al tra%ition of t"e Gregorian "ant. 1rom our e?perien#e wit" pro.erbs$ slogans an% refrains$ poems an% songs$ we #an intuiti.ely see t"at mantras are more t"an 'ust r"yt"mi# gibberis" t"at e.ens out our brain wa.es. !"e #ontent matters. !"e lyri#s of two %ifferent rap songs may be inno#uous$ in one #ase$ an% .iolent$ in t"e ot"er$ e.en t"oug" t"e r"yt"m may be t"e same in bot" songs. 9in#e t"e #ontent of a song is important$ not only t"e r"yt"m$ w"y s"oul% t"e same not be true for mantrasJ "anting /5ingo 5ango 5ongo0 to a oke bottle may soot" us$ but it woul% also make us seem rat"er silly to anyone w"o "ear% us an% saw us. !ruly benefi#ial mantras are not merely r"yt"mi#al %e.i#es. !"ey also "a.e a %eep an% positi.e #ontent C a "opeful$

empat"eti#$ an% empowering message. Ni#"iren 4ais"onin6s 5u%%"ism.

9u#" as mantra is t"e one employe% in

Mantra (an% 9utra+ re#itation s"oul% be syllabi#$ r"yt"mi# an% seamless$ an% at a mo%erate pa#e$ not rus"e%. In t"e beginning$ slow is K3. Nam ,yoho -en!e 3yo (#"ante% as /Nam myo "o ren ge kyo0+ Nam *rhymes with D-omE/ Nam is a #ontra#tion of Namu. 8it"in Namu$ Nam means %e.otion to somet"ing$ an% M means getting ba#k effe#ts appropriate to w"at you %e.ote% yourself to$ an% "ow intensely. 1or e?ample$ some businessmen are %e.ote% to making profit. !"at6s t"eir NAM. !"eir M is bot" goo% an% ba% = wealt"$ an% ul#ers per"aps. 5u%%"ists #"oose t"e Mni.ersal Iaw$ or t"e 5u%%"a Nature$ as t"eir NAM. !"is NAM in#lu%es an% embra#es all lesser NAMs$ su#" as making money. In%ee%$ a businessman w"o wors"ips t"e Mni.ersal Iaw will su##ee% at business more t"an "e e.er %i% pre.iously. Myoho *each syllable rhymes with DgoE/ MYK means t"e Mysti# Iaw. !"e Mysti# Iaw #annot be sense% %ire#tly. It is t"e #ause an% maintainer of all t"at e?ists. It is eternal. It e?ists wit"in ea#" one of us an% wit"in all t"ings. It is t"e ultimate sour#e of goo%ness$ #apability$ wis%om$ fortune an% #ompassion. HK are t"e p"enomenal manifestations of MYK. !"ese e?pressions are bot" p"ysi#al an% spiritual. HK is t"e part t"at #an be graspe% t"roug" t"e senses. Renge *pronounced DWren:9ayE/ E<NG< stan%s for t"e Iotus 1lower$ w"i#" flowers an% see%s at t"e same time. !"us t"e Iotus 1lower is a symbol for t"e simultaneity of #ause an% effe#t. 8"en we #"ant$ our 5u%%"a Nature emerges simultaneously. Kn t"e ot"er "an%$ it takes years of repeate% %aily #"anting to make 5u%%"a"oo% t"e #entral ten%en#y in our li.es. !"e Iotus 1lower blooms from a mu%%y swamp yet is untainte% by t"e mu%$ remaining imma#ulate. !"is symboli@es "ow 5u%%"a"oo% #an emerge from t"e life of an or%inary person$ an% real$ a#tual so#iety #an be transforme% for t"e better w"en enoug" people are #"anting. Kyo *rhymes with DgoE/ 3YK stan%s for !ea#"ing (or 9utra+. 9pe#ifi#ally it stan%s for t"e Iotus 9utra$ t"e tea#"ing w"i#" uni&uely bri%ges t"e gap between t"e 5u%%"a an% t"e #ommon mortal. 3yo also means .oi#eB e.eryt"ing we utter is some kin% of #ause$ positi.e or negati.e$ an% t"e "ig"est #ause we #an make is to use our .oi#es to #"ant an% to %is#uss 5u%%"ism wit" ot"er people. 3YK also means t"e warp of #lot"$ w"i#" symboli@es #ontinuity = Ni#"iren 5u%%"ism is o.er se.en #enturies ol%$ an% it #omes from a long

lineage of earlier 5u%%"ist tea#"ings going all t"e way ba#k to 9"akyamuni -5** years ago in In%ia. As a w"ole$ NAM MYKHK E<NG< 3YK #an be translate% as /4e.otion to t"e Mysti# Iaw of #ause an% effe#t t"roug" soun%.0 5ut t"at is only one possible translation. MYKHK E<NG< 3YK "appens to be t"e title of t"e Iotus 9utra. 5y a%%ing NAM$ Ni#"iren %is#o.ere% t"e mantra t"at a#tually taps t"e 5u%%"a Nature$ or t"e Iaw of t"e Mni.erse. 5elow is a link to a web site w"ere you #an play or %ownloa% soun% files of Nam$ Myo"o$ Eenge$ 3yo$ an% t"e w"ole mantra toget"er = Nam Myo"o Eenge 3yo. !"e play t"e re#or%ing of t"e whole mantra$ go to t"e bottom of t"e pageG
http://www.comp.glam.ac.uk/page / taff/ rharri /nmhrk/au!io.htm"whole

How we "use our li es with the Uni ersal %aw to tap our 8th $onsciousness; Usin! a ,andala A mandala is an e?ternal ob'e#t use% as a fo#us of #on#entration for me%itation or #"anting. 9in#e we wors"ip a Iaw w"i#" we belie.e to be wit"in us$ our man%ala is not an i%ol$ w"i#" entails wors"iping somet"ing outsi%e oneself. Kur Man%ala is #alle% t"e /Go"on@on0$ w"i#" means t"e supreme ob'e#t of wors"ip. It is a paper ins#ription wit" #alligrap"i# #"ara#ters. It is a te?tual an% grap"i# synopsis of our #ore tea#"ing. 5ut it is more t"an 'ust a listing of %o#trines$ like t"e table of #ontents of a book on 5u%%"ism. As a man%ala$ it is a p"ysi#al embo%iment (manifestation+ of a bo%y of spiritual tea#"ings (potential+. Eemember t"at manifestation an% potential are t"e two fun#tions of t"e entity$ an% t"at all t"ree always o##ur toget"er. 9o our man%ala is not 'ust a list of tea#"ings$ but t"e entity of our tea#"ing in p"ysi#al form. ;"ysi#al ob'e#ts in our en.ironment "a.e t"e power to influen#e us. A goo% looking member of t"e opposite se? may arouse our Hunger nature. A goo% book may arouse our Iearning nature. An entity of 5u%%"ism "elps make our 5u%%"a nature leap from potential into manifestation. Kur man%ala is an entity of t"e #ore 5u%%"ist tea#"ings. Kur man%ala is also a mirror. !"ere is more t"an one kin% of mirror in e?isten#e. A glass mirror s"ows our p"ysi#al sel.es. ompetiti.e sports put t"e at"lete into a pressure #ooker$ re.ealing "is or "er psy#"ologi#al strengt"s an% weaknesses$ essentially fun#tioning as a spiritual mirror. 5ut bot" p"ysi#al an% mental fun#tions arise from entity. Kur man%ala is a mirror of your life entity. It pro.i%es t"e %eepest possible way to see yourself. 1or instan#e$ if someone #"ants to t"e Go"on@on about t"eir %iffi#ult boss$ t"e situation at work may seem to get worse before it gets better. !"at6s be#ause$ wit" "is lifeCeyes open$ "e #an no longer ki% "imself. As "e %imly begins to get an inkling t"at t"e bu#k stops wit" "im$ no matter "ow unfair it may seem$ t"is "eig"tens "is pain in t"e s"ort run. Yet t"is painful pro#ess enables "im to make a fun%amental #"ange for t"e better$ bot" in "is e?ternal situation an% in "is internal life #on%ition. No pain no gainB t"is is true e.en for s"allow a#"ie.ements$ an% t"at mu#" more so for fun%amental ones. Not all Go"on@ons are i%enti#al$ but t"ey are #losely similar. 8e will now analy@e t"e Ni#"ikan Go"on@on wit" a brief o.er.iew. !"e Ni#"ikan Go"on@on is t"e one grante% to belie.ers by t"e 9GI. After t"e analysis$ an% t"e eye opening #eremony$ t"ere are links wit" w"i#" you #an %ownloa% t"e Ni#"ikan Go"on@on or ot"er Go"on@ons ins#ribe% by Ni#"iren "imself.

1. Nam Myo"o Eenge 3yo$ Ni#"iren. !"is symboli@es t"e Kneness of ;erson an%

Iaw. 8"en you #"ant to t"e Go"on@on$ w"at emerges is t"e oneness of your life wit" t"e Mni.ersal Iaw. 2. !"e 1our Hea.enly 3ings. Myt"ologi#al beings sai% to li.e on t"e four slopes of Mount 9umeru$ nort"$ sout"$ east an% west. !"ese beings stan% for prote#ti.e fun#tions innate wit"in life t"at prote#t t"ose w"o #"ant. 3. Eepresentati.es of t"e nine lower worl%s. !"ese worl%s$ su#" as learning an% anger$ are satellites of t"e worl% of 5u%%"a"oo% on t"e Go"on@on. !"us t"e Go"on@on represents t"e i%eal life #on%ition$ w"ere 5u%%"a"oo% illuminates t"e lower nine worl%s an% enables t"em all to re.eal t"eir enlig"tene% aspe#t. !"ere are also ot"er prote#ti.e fun#tions$ aspe#ts of enlig"tenment$ "istori#al figures in t"e %e.elopment of Ni#"iren 5u%%"ism$ an% mis#ellaneous ins#riptions su#" as t"e Hig" ;riest Ni#"ikan6s statement t"at "e trans#ribe% one of Ni#"iren6s Go"on@ons to make t"is one. !"ere are ins#riptions %es#ribing t"e goo% fortune wors"ippers will a##rue an% t"e negati.e karma t"at will #ome to t"ose w"o slan%er t"e Go"on@on. !"e fun%amental %arkness in"erent wit"in life is also on t"e Go"on@on$ be#ause t"is too fun#tions for goo% w"en 5u%%"a"oo% is firmly establis"e% as one6s #entral life ten%en#y. Is a %ownloa%e% Go"on@on as goo% as one offi#ially grante% to a belie.er by a se#tarian organi@ation$ su#" as for e?ample$ t"e 9oka GakkaiJ Yes it is. 3eep in min% t"at Go"on@ons grante% by 9oka Gakkai$ Ni#"iren 9"u$ Ni#"iren 9"os"u$ et#. are .irtually not"ing more t"an %igital p"oto#opiesB t"ey are manufa#ture% as a s#roll$ but t"ey are still %igital #opies. A %ownloa%e% Go"on@on is trimme%$ frame%$ an% mounte% abo.e an% be"in% your altar. It is t"e same t"ing as an offi#ial Go"on@on = a %igital #opyA You %o not nee% to worry t"at no priest "as performe% an eyeCopening #eremony on your Go"on@on. As t"e 9oka Gakkai points out$ it is your own #"anting wit" fait" t"at

opens t"e eyes of your Go"on@on. A priestly eyeCopening #eremony is 'ust a formality from esoteri# 5u%%"ism. Ne.ert"eless$ for t"ose w"o want an eyeCopening #eremony$ one is pro.i%e% below. !"is is an eyeCopening #eremony you #an perform yourself. You are 'ust as &ualifie% to %o it as a priest is$ be#ause t"e Iotus 9utra an% Ni#"iren 4ais"onin6s tea#"ings state t"at AII people = in#lu%ing laymen = e&ually possess t"e 5u%%"a nature. Here is a Gos"o &uote to #onfirm t"at a #ommon mortal #an #onse#rate a Go"on@onG /A #ommon mortal is an entity of t"e t"ree bo%ies$ an% a true 5u%%"a. A 5u%%"a is a fun#tion of t"e t"ree bo%ies$ an% a pro.isional 5u%%"a. In t"at #ase$ t"oug" it is t"oug"t t"at 9"akyamuni 5u%%"a possesses t"e t"ree .irtues of so.ereign$ tea#"er$ an% parent for t"e sake of all of us li.ing beings$ t"at is not so. Kn t"e #ontrary$ it is #ommon mortals w"o en%ow "im wit" t"e t"ree .irtues.0 C C !"e !rue <ntity of Iife /9"akyamuni 5u%%"a0 abo.e #an refer to any 5u%%"a$ in#lu%ing t"e Go"on@on. Alt"oug" t"e &uotation talks about bestowing t"e !"ree 2irtues on t"e Go"on@on$ on#e t"e Go"on@on possesses t"e !"ree 2irtues t"at Go"on@on is a 5u%%"a. 5y %efinition$ a 5u%%"a possesses all L- ;roperties of t"e 5u%%"a$ in#lu%ing t"e L- n% property$ t"e /#lear an% far rea#"ing .oi#e0. 9o$ if a #ommon mortal bestows t"e !"ree 2irtues on a Go"on@on$ t"at #ommon mortal is by %efinition also bestowing t"e L- n% property of t"e 5u%%"a on t"e Go"on@on.!"erefore$ t"e abo.e &uotation #an mean t"at #ommon mortals #an bestow t"e L-n% property of t"e 5u%%"a on t"e Go"on@on. !"e L- n% property of t"e 5u%%"a is spiritual. !"e ot"er L1 properties of t"e 5u%%"a are p"ysi#al properties alrea%y #ontaine% wit"in t"e s#roll or paper before #onse#ration.

<ohon(on .ye 4penin! $eremony 5or new 9ohon"ons *This 3ye:6pening 2eremony is based on a previously e<isting ceremony that e<ists in Nichiren 'hu, a school o! Nichiren Buddhism. The original can be !ound online at
http://nichiren coffeehou e.net/#ohon$on/%&e'pening(eremon&.html

The original provider o! this lin) has passed away, and now, when you clic) the lin), the eye opening ceremony page only appears !or a split second, and then another Buddhist web:ring o! some )ind appears with a ponderous array o! choices. To ma)e the eye opening ceremony page reappear, use the F#istoryF !eature in your web browser. *DonGt push the Bac) button. That wonGt wor)/. I made some modi!ications to the Nichiren 'hu 3ye 6pening 2eremony to con!orm to my own belie!s. Hou too can modi!y it to con!orm to your own belie!s, perhaps comparing my version and the original then coming up with your own. This special eye:opening ceremony may be per!ormed, once the downloaded 9ohon"on is trimmed, !ramed, and mounted on the wall above and behind your altar. Hou per!orm the eye opening ceremony by reading the entire te<t out loud, as you are seated at your altar.
This is an example. It is intended for someone who is consecrating both a Gohonzon and three Buddha statues. Modify it to suit your situation. Eye Opening eremony

!o"oge #$erse% &lace of Enlightenment' This place of enlightenment is as luminous as the gems of the net of (ing )a*ra. +ll the Three Treasures of the worlds of the ten directions manifest themsel,es here. -ow I am before them. I bow to the Buddhas and worship their feet with my head. )amborai #Bow to the Three Treasures' .ith my whole heart% I bow to the Eternal Buddha emanating the Buddhas of the worlds of the ten directions. #bow' .ith my whole heart% I bow to the Eternal !harma establishing the teachings of the Buddhas of the worlds of the ten directions. #bow' .ith my whole heart% I bow to the Eternal )amgha comprising the de,otees of the Buddhas of the worlds of the ten directions. #bow' (an"o #In,itation' .ith re,erence I adore this Great Mandala and these three Great Buddha )tatues. .ith re,erence I ,enerate the Original Eternal Buddha )ha*yamuni. .ith re,erence I ,enerate the Great Bodhisatt,a -ichiren.

.ith re,erence I ,enerate &rabhutaratna Tathagata% who appeared in this world to bear witness to the truthfulness of the )utra of the /otus 0lower of the .onderful !harma. .ith re,erence I ,enerate the Buddhas of the worlds of the ten directions in the past% present and future% the emanations of the Original Buddha )ha*yamuni. .ith re,erence I ,enerate Bishamonten% +nryugyo% 1yogyo% 1ogyo Bosatsu% Muhengyo% the Eight !ragon (ings% !engyo !aishi% the 1urasetsunyo% (ishimo"in% Tendai !aishi% 2ochoten% 3achiman% Tensho4dai"in% (omo*uten% 1i*o*uten% +izen% Myo"oten% Gattenno% and Taisha*u. .ith re,erence I ,enerate the four *inds of de,otees who "oined the congregations of the /otus )utra. .ith re,erence I ,enerate the )enior &riests% who inherited and transmitted -ichiren !aishonin5s teachings. May all $enerable Ones come to this place of enlightenment% see me with their eyes of wisdom% and recei,e the sa,or of the !harma out of their compassion towards me. (ai*yoge #)utra Opening $erse' This sutra of the )upreme% Most &rofound and .onderful !harma is difficult to meet in thousands of millions of *alpas. -ow I ha,e been able to see% hear% recei,e and *eep it. May I understand the ultimate import of the teachings of the Tathagata. The 6ltimate Truth of the Great $ehicle is% howe,er% ,ery difficult for me to understand. +ll who see% hear or touch this sutra shall come closer to Bodhi. The expounder of this sutra is the )ambhoga*aya aspect of the Buddha. .hat is expounded in this sutra is the !harma*aya aspect of the Buddha. The characters of this sutra are the -irmana*aya aspect of the Buddha. )ince innumerable merits are contained in this sutra% all li,ing beings are benefited by this sutra without hindrance as implicitly as incense is percei,ed by a thing put nearby. By merits of this sutra% anyone will be able to expiate his sin% do good deeds% and attain the enlightenment of the Buddha% whether he is wise or not% whether he belie,es or slanders this sutra. The !harma attained by the past% present and future Buddhas is expounded in this most profound and wonderful sutra. May my posterity% generation after generation% meet and recei,e this sutra with re,erence. !o*yo #)utra hanting. hant the 3oben and 1uryo hapter excerpts normally done during Gongyo. )ee next section% 7/otus )utra8' )hodai #!aimo*u hanting' #-am4Myoho49enge4(yo' : minutes

(aigen # onsecration' I am a benighted common mortal in which both enlightenment and defilement coexist. Therefore% I beseech the soul of )ha*yamuni% the Original Eternal Buddha% and the soul of the Great Bodhisatt,a -ichiren% to descend to this place of onsecration for a few moments% to support me by lending me a portion of their enlightened life conditions. -am Myo ho 9en ge (yo% -am Myo ho 9en ge (yo% -am Myo ho 9en ge (yo. -ow% through my faith alone% and not due to my abilities% I ha,e been spiritually reinforced by )ha*yamuni and -ichiren. Therefore% I can now use my Buddha -ature to endow an insentient ob"ect with the ;<nd property of the Buddha% the 7clear and far reaching ,oice8. I hereby consecrate this Gohonzon and my three Buddha )tatues as ob"ects of worship% as insentient beings in the state of Buddhahood% which possess the internal cause to ma*e Buddhahood leap forth from the life of anyone who chants the sutra and the daimo*u to them or near them. I hereby

endow this Gohonzon and my three Buddha )tatues with the ;<nd property of the Buddha% the 7clear and far reaching ,oice8. -am Myo ho 9en ge (yo% -am Myo ho 9en ge (yo% -am Myo ho 9en ge (yo. E*o #!edication' The present Buddhas as well as the past Buddhas ha,e appeared in the worlds for the purpose of expounding the .onderful !harma. )o will the future Buddhas. /ord Teacher )a*yamuni Buddha% the .orld43onored One% the Original Eternal Buddha% and the Great Bodhisatt,a -ichiren% the 0ounder of my religion% are nothing without the .onderful !harma. .hen I chant the )utra of the /otus 0lower of the .onderful !harma% all the Buddhas will immediately manifest themsel,es before me. .hen I chant the sutra before the Great Mandala inscribed on paper% the paper will instantly bear mind of its innate Buddha4nature% and the Great Mandala will re,eal the &ure .orld of the Original Eternal Buddha )ha*yamuni and the Great Bodhisatt,a -ichiren. -ow as I chant the )utra of the /otus 0lower of the .onderful !harma and the !aimo*u before this Great Mandala% and my Three Buddha )tatues% they are consecrated. They will benefit me boundlessly. May the Great Mandala and my Three Buddha )tatues do the wor* of the Buddha by releasing their brillant light so that I may be able to *eep my faith firm and strong% ser,e the Three Treasures with sincerity% and fulfill my goals for my present and future li,es. )hisei #The 0our $ows' I ,ow to sa,e all li,ing beings howe,er countless they may be. I ,ow to eliminate all illusions howe,er numberless they may be. I ,ow to study all teachings howe,er limitless they may be. I ,ow to attain the supreme enlightenment of the Buddha. )an*i #The Three 9efuges' .ith most re,erence% I ta*e refuge in the Buddha. May all li,ing beings understand the Great .ay and aspire to supreme enlightenment. I ta*e refuge in the !harma. May all li,ing beings enter deep into the storehouse of the /otus )utra and their wisdom be as ,ast as the sea. I ta*e refuge in the )amgha. May all li,ing beings forge one great congregation without hindrance. Buso #0arewell' $enerable Ones= 9emember me% be where you li*e% and come again out of your great compassion toward me=

Downloadin! a <ohon(on ;lease remember t"at t"e Go"on@on is t"e p"ysi#al embo%iment of your i%eal enlig"tene% life #on%ition$ an% as su#"$ it must be treate% wit" great #are an% respe#t. Here are some rules to follow w"en %ownloa%ing a Go"on@onG 1. ;rint t"e Go"on@on on "ig" &uality p"oto glossy paper. Kr%inary paper is not suffi#ient to mat#" t"e %ignity of t"e Go"on@on. 4o not use a smeare% printout of t"e Go"on@on. If ne#essary$ try printing it two or t"ree times until it #omes out perfe#t. 1ile away t"e imperfe#t #opies$ %o not t"row t"em away or %estroy t"em. 2. After you print t"e Go"on@on file on your printer$ %o not %elete t"e original file. 3eep it in /My ;i#tures0 or /My 4o#uments0 or on a 4$ some pla#e safe. 3. 4o not fol%$ ben%$ wrinkle$ or stain your printe% Go"on@on. You may trim t"e e%ges care!ully wit" s#issors$ to fit t"e frame. Mse a #lean ruler an% %raw lines lig"tly in pen#il to mat#" t"e frame$ t"en #ut along t"e lines. 4. 4o not print your %ownloa%e% Go"on@on until you "a.e alrea%y boug"t a suitable frame (1* by ,+ an% "a.e alrea%y arrange% a pla#e on t"e wall to frame it$ wit" a proper 5u%%"ist altar in front of it. !"en w"en you finally %o print t"e Go"on@on$ frame it an% mount it imme%iately. !"en perform t"e <ye Kpening eremony rig"t away. 5. If in t"e future you repla#e your first printe% Go"on@on wit" a s#roll Go"on@on$ or wit" a %ifferent printe% Go"on@on$ %o not t"row out t"e original. 3eep it in a manila fol%er in your "ar% #opy files un%er a topi# su#" as /keepsakes0. 4ownloa% t"e Ni#"ikan Go"on@on %istribute% by t"e 9GI (formatte% as a one page Mi#rosoft 8or% %o#ument. I .irus teste% t"e file before uploa%ing it an% it was fine.+
)ownloa!

*ote: +ou houl! put thi file on a () an! ,ring it to a profe ional commercial printing hop. -t will not print with ufficient re olution on &our or!inar& ink.et printer or la er printer. 4ownloa% a Go"on@on ins#ribe% by Ni#"iren "imself (t"ere are many to #"oose from+.
http://group .&ahoo.com/group/#ohon$on-nfo/

*ote: /he e 0)1 image will print a!e2uatel& on &our ink.et printer or la er printer. The Basis o" 4ur ,antra and ,andala = The %otus Sutra 1irst a brief timelineG 9"akyamuni 5u%%"aG 5t" or Ht" entury 5. .$ starte% 5u%%"ism. 3umara'i.aG L4L or L44 = 41L A.4.$ "ina. Goo% translation of Iotus 9utra from 9anskrit into "inese. apture% "umanCpotentialCaffirming spirit of Iotus 9utra.

!6ienCtiaiG surnames "i"Ci$ "i"Ck6ai$ 5L1C59) A.4.$ "ina. 9ystemati@e% t"e tea#"ings impli#it in t"e Iotus 9utra. reate% a %iffi#ult$ timeC#onsuming$ #umbersome$ yet effe#ti.e system of me%itation for t"eir reali@ation. 4engyo 4ais"i (surname 9ai#"o+$ )H) = ,-- A.4.$ :apan. 5roug"t !6ienCt6ai 5u%%"ism to :apan (!en%ai se#t+. Mnfortunately$ t"e !en%ai se#t e.entually allowe% itself to be mi?e% wit" ;ure Ian% 5u%%"ism (see HuiCYuan an% Honen$ ne?t+. HuiCYuan (LL4 = 41H A.4.+ an% Honen (11)LC1-1- A.4.+G foun%ers of ;ure Ian% 5u%%"ism in "ina an% :apan$ respe#ti.ely. ;ure Ian% #apsulate% 5u%%"ism$ making it a##essible to or%inary working people. 5ut it taug"t t"at "appiness in t"is worl% was impossible an% #oul% be foun% only in %eat"$ t"us sapping peoples6 %etermination$ .itality an% potential. Ni#"iren 4ais"onin (1--- = 1-,- A.4.$ :apan+G apsulate% t"e !en%ai pra#ti#e$ making it a##essible to or%inary working people$ foun%ing t"e Ni#"iren 9#"ool of 5u%%"ism. He was .ery #ourageous in "is #on.i#tions$ stan%ing up to religious perse#utions. He #are% %eeply about "is followers an% all "umanity$ an% "e %i% not seek personal gain. Ni#"iren relentlessly refute% w"at "e #onsi%ere% to be t"e errors of ot"er 5u%%"ist se#ts. He wrote t"e Gos"o = letters to "is followers = w"i#" are now t"e primary stu%y material for belie.ers. Ni#"iren fulfille% t"e purpose of "is a%.ent by lea.ing us wit" many Go"on@ons (t"e ob'e#t of wors"ip = a pie#e of paper or woo% wit" #alligrap"y on it$ representing enlig"tenment+. Ni#"iren was %efinitely not a religious pluralist. He belie.e% "is tea#"ing alone was benefi#ial an% all ot"er tea#"ings s"oul% be %is#ar%e%. His publi#ally pro#laiming t"is broug"t on "is many se.ere perse#utions. !o%ay many in%epen%ent Ni#"iren 5u%%"ists are religiously mu#" more pluralisti# an% tolerant t"an Ni#"iren "imself was. (en% of timeline+ !"e Iotus 9utra is 9"akyamuni 5u%%"a6s %e#laration of "uman %ignity an% e&uality. Its essential message is t"at 5u%%"a"oo% is in"erent in t"e li.es of or%inary #ommon mortals (Hoben "apter+$ t"at t"e li.es of or%inary #ommon mortals are in"erent in 5u%%"a"oo% (:uryo "apter+$ an% t"at e.eryone wit"out e?#eption "as t"e potential for 5u%%"a"oo%. !"is bri%ges t"e gap between t"e 5u%%"a an% t"e or%inary person. 5u%%"as are or%inary people w"o reali@e t"ey "a.e 5u%%"a"oo% at t"e #ore of t"eir li.es. ommon mortals are essentially 5u%%"as$ but t"ey %o not yet reali@e t"is fa#t. 5u%%"as "a.e t"e lower nine #on%itions (Hell to Altruism+ of #ommon mortals$ an% #ommon mortals "a.e in"erent 5u%%"a"oo%$ w"et"er t"ey are #urrently manifesting it or not. Iong after 9"akyamuni$ anot"er 5u%%"ist name% 3umara'i.a ma%e a parti#ularly goo% translation of t"e Iotus 9utra from 9anskrit into "inese. An% still later$ a "inese 5u%%"ist name% !6ienCt6ai %eri.e% t"e !"eory of L*** on%itions in a 9ingle Moment of Iife from t"e Iotus 9utra. He also %e.ise% a #omple?$ subtle$ ar%uous regimen of min%C obser.ing me%itation$ w"i#" is #ompile% in "is /Great on#entration an% Insig"t0 (Maka

9"ikan+. It was pra#ti#al only for in%i.i%uals of e?traor%inary ability w"o also "a% lots of free time = mostly monks$ #lergy$ nobility$ an% wealt"y retirees. In t"e 1Lt" #entury A.4. in :apan$ 5u%%"ist sages su#" as Ni#"iren an% Honen #ame up wit" abbre.iate% forms of 5u%%"ist pra#ti#e more pra#ti#al for or%inary working men an% women. 9ome mo%ern s#"olars look %own on t"ese systems$ #"ara#teri@ing t"em as /#oarse 5u%%"ism0 = as if /fine 5u%%"ism0 is i%entifie% by its abstruseness an% %iffi#ulty. 5ut many realCworl% e?amples s"ow us t"at t"e more wisely #on#ei.e% somet"ing is$ t"e more a##essible it is to t"e en% user$ all ot"er fa#tors e&ual. !"is prin#iple was t"e basis for %e.eloping t"e Grap"i#al Mser Interfa#e for personal #omputers. 9uppose Tero?$ Apple an% Mi#rosoft$ an% all ot"er software %e.elopers$ "a% trie% to make t"e mi#ro#omputer as di!!icult to use as possibleJ on.ersely$ t"e more superfi#ial or #onfuse% somet"ing is$ t"e more %iffi#ult it is to use. A goo% metap"or for t"is is a #at tangle% up in a ball of yarn. At t"is writing it is t"e year -**H. ompare% to$ say$ 19)H$ people in t"e M.9. an% elsew"ere now work longer "ours$ are #onne#te% by more realCtime #ommuni#ations %e.i#es$ "a.e more singleCparent "omes$ an% C for t"ese an% ot"er reasons = now "a.e less free time. A##or%ing to t"e Ma"ayana i%eal$ s"aring 5u%%"ism wit" ot"ers is of paramount importan#e. Kne in%ispensable aspe#t of s"aring it is making it a##essible. !"e Iotus 9utra uses parables$ %ramati# imagery$ metap"or$ .erses of praise$ affirmations$ "yperbole$ an% ot"er literary %e.i#es to #on.ey key prin#iples. !"is was in a##or% wit" t"e stylisti# #on.entions of an#ient In%ian so#iety. ;eople in t"at so#iety %i%n6t "a.e "un%re%s of emails e.ery %ay. In to%ay6s so#iety we must get rig"t to t"e point$ or t"e point will be misse% in our "aste. The point of the Lotus Sutra is, again, that: Buddhahood is inherent in the lives of common mortals, the lives of common mortals are inherent in Buddhahood, and everyone without e ception has the potential for Buddhahood! !wo se#tions of t"e Iotus 9utra$ t"e Hoben an% :uryo #"apters$ are #"ante% by belie.ers. Here are t"e two Iotus 9utra e?#erpts$ wit" an <nglis" translation. Ho1en $hapter ,yo ho ren !e 2yo. Ho 1en pon. Dai ni. I%entifies t"e e?#erpt to #ome as t"e Hoben "apter of t"e Iotus 9utra.

Ni7i seson. >u sanmai. An7o ni 2i. <o shari:hotsu. Sho:1ut?chi:e. >in7in muryo. <o chi:e mon. Nan!e nannyu. #ssai shomon. Hya2u:shi:1utsu. Sho "u no chi. 5

At t"is time t"e 8orl%CHonore% Kne serenely arose from me%itation an% a%%resse% 9"ariputraG >!"e wis%om of all 5u%%"as is infinitely profoun% an% immeasurable. !"e portal to t"is wis%om is %iffi#ult to un%erstan% an% %iffi#ult to enter. Neit"er men of Iearning (s"omon+ nor men of Eeali@ation (engaku+ are able to #ompre"en% it.> Sho:i sha !a. Butsu (o shin!on. Hya2u sen man no2u. ,ushu sho 1utsu. >in !yo sho:1utsu. ,uryo doho. 9umyo sho7in. ,yosho "u mon. >o7u 7in7in. ,i:(o:u ho. @ui !i sho setsu. #shu nan!e. >!"e reason is t"is. A 5u%%"a "as #arrie% out #ountless austerities un%er many "un%re% t"ousan% myria%s of kotis of 5u%%"as. He %e.ote% "imself to t"ese pra#ti#es so .aliantly an% untiringly t"at "is name is uni.ersally known. He reali@e% t"e profoun%$ unparallele% Iaw an% prea#"es it a##or%ing to t"e peopleDs #apa#ity$ yet "is intention is .ery %iffi#ult to un%erstan%.> Shari:hotsu. <o 7u 7o:1utsu irai. Shu7u innen. Shu7u hiyu. 3o en !on2yo. ,u shu ho1en. #ndo shu7o. -yo ri sho 7a2u. >9"ariputra$ e.er sin#e I attaine% 5u%%"a"oo%$ I "a.e wi%ely e?poun%e% my tea#"ings t"roug" many stories of past relations"ips an% many parables$ an% by #ountless means "a.e le% t"e people to renoun#e all t"eir atta#"ments. Sho:i sha !a. Nyorai ho1en. $hi2en hara:mitsu. 3ai i !u:so2u. !"e reason for t"is is t"at t"e !at"Ugata is possesse% of bot" means an% perfe#t wis%om.> Shari:hotsu. Nyorai chi2en. 3odai 7innon. ,uryo mu!e. -i2i. ,u:sho:i. @en7o. <edas.?Sanmai. >in nyu musai. >o7u issai. ,i:(o:u ho. >9"ariputra$ t"e wis%om of t"e !at"Ugata is allCen#ompassing an% profoun%. His mer#y is infinite$ an% "is tea#"ing knows no boun%s. <n%owe% wit" power$ fearlessness$ #on#entration$ eman#ipation Vfrom sufferings an% %esiresW an% t"e #apa#ity to me%itate$ "e %wells in t"e boun%less an% awakens to t"e ne.er beforeCreali@e% Iaw.> Shari:hotsu. Nyorai no. Shu7u "un:1etsu. <yo ses?sho ho. <on7i nyunan. .22a shushin. Shari:hotsu. Shu yo !on shi. ,uryo muhen. ,i:(o:u ho. Bus?shitsu 7o7u. >9"ariputra$ t"e !at"Ugata "as t"e power to per#ei.e w"i#" among t"e .arious tea#"ings Vis suite% to "is au%ien#eW$ to prea#" t"e tea#"ings in a skillful way$ an% to gla%%en t"e "earts of t"e people wit" warm an% ten%er wor%s. !"at is to say$ 9"ariputra$ t"e 5u%%"a "as reali@e% t"e infinite$ boun%less an% unparallele% Iaw.> Shi shari:hotsu. 0u shu 1u setsu.?Sho:i sha !a. Bus?sho 7o7u. Dai ichi 2e:u. Nan!e shi ho.

>9"ariputra$ I will say no more$ be#ause t"at w"i#" t"e 5u%%"a "as a#"ie.e% is t"e rarest an% most %iffi#ult Iaw to #ompre"en%.> 9ui 1utsu yo 1utsu. Nai no 2u7in. Shoho 7isso. Sho:i shoho. Nyo (e so. Nyo (e sho. Nyo (e tai. Nyo (e ri2i. Nyo (e sa. Nyo (e in. Nyo (e en. Nyo (e 2a. Nyo (e ho. Nyo (e honma2?2u2yo to. >!"e true entity of all p"enomena #an only be un%erstoo% an% s"are% between 5u%%"as. !"is reality #onsists of appearan#e$ nature$ entity$ power$ influen#e$ internal #ause$ relation$ latent effe#t$ manifest effe#t$ an% t"eir #onsisten#y from beginning to en%.>

>uryo $hapter ,yo ho ren !e 2yo. Nyo rai 7u ryo hon. Dai 7u ro2u. I%entifies t"e e?#erpt to #ome as t"e :uryo This part may be omitted. Ni7i 1utsu !o. Sho 1o:satsu !yo. #ssai daishu. Sho (en:nanshi. Nyoto to shin!e. Nyorai 7otai shi !o. Bu !o daishu. Nyoto to shin!e. Nyorai 7otai shi !o. U 1u !o. Sho daishu& Nyoto to shin!e. Nyorai 7otai shi !o. @e7i 1o:satsu daishu. ,i:ro2u i shu. <assho 1ya2u 1utsu !on. Seson. 9ui !an ses?shi. <ato to shin7u 1utsu:!o. Nyo (e san 1ya2u i. Bu !on. 9ui !an ses?shi. <ato to shin7u 1utsu:!o At t"is time t"e 5u%%"a a%%resse% t"e bo%"isatt.as an% all t"e multitu%eG >Men of %e.out fait"$ belie.e an% un%erstan% t"e true wor%s of t"e !at"Ugata> Again t"e 5u%%"a a%%resse% t"e peopleG >5elie.e an% un%erstan% t"e true wor%s of !at"Ugata.> >At t"is time t"e bo%"isatt.as an% t"e multitu%e beginning wit" Miroku$ presse% t"eir palms toget"er an% sai%G >8orl%CHonore% Kne$ our only wis" is t"at you tea#" us. ertainly we will belie.e t"e 5u%%"as wor%s. !"us t"ey spoke t"ree times$ repeating t"e wor%s. > Kur only wis" is t"at you tea#" us. ertainly we will belie.e t"e 5u%%"aDs wor%s. Ni7i seson. $hi sho 1o:satsu. San sho "u shi. Ni !o shi !on. Nyoto tai cho. Nyorai hi:mitsu. >in(u shi ri2i. 8"en t"e 8orl% Honore% Kne says t"at t"e bo%"isatt.as repeate% t"eir petition t"ree times an% more wit"out #easing "e a%%resse% t"em >Iisten well an% "ear t"e !at"Ugata6s se#ret an% "is mysti# power.> "apter of t"e Iotus 9utra.

#ssai se2en. Tennin !yu. Ashura. 3ai i 2on sha2a:muni:1utsu. Shus?sha2u:shi !u. 3o !aya7o. "u on. @a o do7o. To2u a:no2u:ta:ra san:mya2u san1odai. Nen (en: nanshi. <a 7itsu 7o:1utsu irai. ,uryo muhen. Hya2u sen man no2u. Nayuta 2o. >All go%s$ men an% asutras of t"is worl% belie.e t"at after lea.ing t"e pala#e of t"e 9"akyas$ 9"akyamuni 5u%%"a seate% "imself at t"e pla#e of me%itation not far from t"e #ity of Gaya an% attaine% t"e supreme enlig"tenment. Howe.er$ men of %e.out fait"$ t"e time is limitless an% boun%less CC a "un%re%$ t"ousan%$ ten t"ousan%$ "un%re% t"ousan%$ nayuta aeons CC sin#e I in fa#t attaine% 5u%%"a"oo%.> Hi nyo !o hya2u sen man no2u. Nayuta. Aso!i. San(en dai sen se2ai. 3e shi u nin. ,atchi mi7in. 3a o to1o. <o hya2u sen man no2u. Nayuta. Aso!i 2o2u. Nai !e ichi:7in. Nyo (e to !yo. >in (e mi7in. Sho (en:nanshi. 4 i un!a. @e sho se2ai. 3a to2u shiyui. 3yo2ei chi !o. Shu "u. >9uppose t"ere is one w"o re%u#es fi.e "un%re%$ t"ousan%$ ten t"ousan%$ "un%re% t"ousan%$ nayuta (1*11+ asogi (1*59+ ma'or worl% systems to parti#les of %ust$ an% t"en takes t"em all towar% t"e east$ %ropping one parti#le ea#" time "e tra.erses fi.e "un%re%$ t"ousan%$ ten t"ousan%$ "un%re% t"ousan%$ nayuta$ asogi worl%s. 9uppose t"at "e #ontinues tra.eling eastwar% in t"is way$ until "e "as finis"e% %ropping all t"e parti#les. Men of %e.out fait"$ w"at is your opinionJ an t"e total number of all t"ose worl%s be imagine% or #al#ulate% J> ,i:ro2u 1o:sat?to. 3u 1ya2u 1utsu !on. Seson. @e sho se2ai. ,uryo muhen. Hi san7u sho chi. 9a2u hi shin:ri2i sho !yu. #ssai shomon. Hya2u:shi:1utsu. # murochi. 0u no shiyui. $hi !o !enshu. <ato 7u. A:yui:ot:chi:7i. 4 (e 7i chu. 9a2u sho "u das?seson. Nyo (e sho se2ai. ,uryo muhen. Ni7i 1utsu !o. Dai 1osas?shu. Sho (en:nanshi. 3onto "unmyo. Sen!o nyoto. @e sho se2ai. Nya2u 7a2u mi7in. <yu "u 7a2u?sha. >in ni i 7in. #chi:7in i22o. <a 7o:1utsu irai. Bu 2a o shi. Hya2u sen man no2u. Nayuta. Aso!i 2o. 5o%"isatt.a Miroku an% t"e ot"ers sai% to t"e 5u%%"a > 8orl% Honore% Kne$ t"ese worl%s are infinite an% boun%less. !"ey are beyon% #al#ulation. !"ey e?#ee% t"e power of t"e imagination. Neit"er men of Iearning nor men of Eeali@ation e.en wit" t"eir illusionCfree wis%om #oul% imagine or #al#ulate t"e number. Alt"oug" we are now at t"e stage w"ere we will ne.er ba#ksli%e in fait" we are totally in#apable of #ompre"en%ing t"is$ 8orl%CHonore% Kne$ t"ese worl%s are infinite an% boun%less.> !"en t"e 5u%%"a a%%resse% t"e great bo%"isatt.asG >Now$ men of %e.out fait" I #learly pro#laim to you. 9uppose all t"ese worl%s$ w"et"er t"ey re#ei.e% a parti#le or not are on#e more re%u#e% to %ust. Iet one parti#le represent one aeon. !"en t"e time w"i#" "as passe% sin#e I attaine% 5u%%"a"oo% suppose t"is by one "un%re%$ t"ousan%$ ten t"ousan%$ "un%re% t"ousan%$ nayuta$ asogi aeons.> >i 7u (e rai. <a 7o (ai shi. Sha1a se2ai. Seppo 2yo2e. 9a2u o yosho. Hya2u sen man no2u. Nayuta. Aso!i 2o2u. Dori shu7o.

><.er sin#e t"en I "a.e been #onstantly in t"is worl% e?poun%ing t"e Iaw an% instru#ting Vt"e peopleW. Also I "a.e le% an% benefite% t"e people in one "un%re% t"ousan%$ ten t"ousan% "un%re% t"ousan% nayuta asogi ot"er worl%s.> Sho (en:nanshi. 4 (e chu!en. <a setsu nen:do:1ut?to. U 1u !on !o. Nyu o nehan. Nyo (e 2ai i Ho1en "un:1etsu. >Men of %e.out fait" %uring t"is time I taug"t people about Nento 5u%%"a an% ot"ers saying t"at I woul% en% all sufferings an% pass away. All t"is I %i% t"roug" %ifferent met"o%s of tea#"ing t"at were suite% to t"e #apa#ity of t"e people.> Sho (en:nanshi. Nya2u u shu7o. -aishi !a sho. <a i 1utsu:!en. 3an !o shin to. Sho 2on ridon. @ui sho o do. Shosho 7i setsu. ,yo7i "udo. Nen2i daisho. 9a2u:1u !en !on. To nyu nehan. U i shu7u ho1en. Setsu mimyo ho. No ryo shu7o. Ho2?2an!i shin. >Men of %e.out fait"$ w"en t"e people #ame to me$ I per#ei.e% wit" t"e eyes of a 5u%%"a t"e %egree of t"eir fait" an% ot"er &ualities %epen%ing upon w"et"er t"eir #apa#ities were keen or %ull. I ma%e my appearan#e tea#"ing in many %ifferent worl%s using %ifferent names$ an% e?plaining "ow long a perio% my tea#"ing woul% be effi#a#ious. Kn ot"er o##asions w"en I ma%e my a%.ent I tol% t"e people t"at I woul% soon enter nir.ana$ an% employe% many met"o%s to e?poun% t"e won%erful tea#"ings an% #ause% t"e people to be gla%%ene% t"eir "earts.> Sho (en:nanshi. Nyorai 2en sho shu7o. <yo o sho1o. To2u ha2?2u 7u sha. # (e nin setsu. <a sho shu22e. To2u a:no2u:ta:ra. San:mya2u san1odai. Nen !a 7itsu. >o: 1utsu irai. 3u:on nya2u shi. Tan ni ho1en. 3yo2e shu7o. -yo nyu 1utsu:do. Sa nyo (e setsu. >Men of %e.out fait"$ I t"e !at"Ugata$ obser.e% t"at t"e people %elig"te% in inferior tea#"ings an% were meager in .irtue an% weig"te% %own by %efilement. !"erefore I taug"t t"em t"at I "a% renoun#e% t"e worl% in my yout" an% later attaine% enlig"tenment. 5ut in trut" t"e time sin#e I attaine% 5u%%"a"oo% is t"e tremen%ously long perio% I "a.e alrea%y re.eale%. !"is was only an e?pe%ient I use% to tea#" t"e people an% #ause t"em to enter on t"e pat" to 5u%%"a"oo%.> Sho (en:nanshi. Nyorai sho en 2yoden 3ai i dodas?shu7o. Wa2u se2?2oshin. Wa2u set?tashin. Wa2u 7i 2oshin. Wa2u 7i tashin. Wa2u 7i 2o7i. Wa2u 7i ta7i. Sho sho !on:setsu. 3ai 7itsu "u 2o. >Men of %e.out fait" t"e sutras w"i#" t"e !at"Ugata e?poun%e% are all for t"e purpose of sa.ing people from t"eir sufferings. 9ometimes I spoke of myself sometimes of ot"ersB sometimes I presente% myself$ sometimes ot"ersB sometimes I s"owe% my own a#tions sometimes t"ose of ot"ers. All my %o#trines are true an% none are false.>

Sho:i sha !a. Nyorai nyo7it?chi2en. San!ai shi so. ,u u sho7i. Nya2u tai nya2u shutsu. 9a2u mu (ai:se. <yu metsu:do sha. Hi 7itsu hi 2o. Hi nyo hi i. 0u nyo san!ai. 3en no san!ai. Nyo shi shi 7i. Nyorai myo 2en. ,u u sha2u:myo. >!"e reason is t"at t"e !at"Ugata per#ei.es t"e true aspe#t of t"e t"reefol% wor% e?a#tly as it is. !"ere is no ebb an% flow of birt" an% %eat" nor life in t"is worl% an% later e?tin#tion. It is neit"er substantial nor empty neit"er #onsistent nor %i.erse. Nor is it w"at t"ose w"o %well in t"e t"reefol% worl% per#ei.e it to be. All su#" t"ings t"e !at"Ugata sees #lear an% wit"out error.> # sho shu7o. U shu7u sho. Shu7u yo2u. Shu7u !yo. Shu7u o2u:so. 0un:1e2?2o. 9o2u ryo sho sho (en!on. # nya22an innen. Hiyu !on7i. Shu7u seppo. Shosa 1utsu:7i . ,i (o (an pai . >;eople "a.e %iffering natures$ %iffering %esires$ %iffering mo%es of be"a.ior$ an% %iffering i%eas an% outlooks. !"erefore out of my %esire to plant t"e see%s of enlig"tenment in t"eir "earts I "a.e taug"t t"e .arious tea#"ings t"roug" stories of past relations"ips parables an% ot"er sayings. !"is pra#ti#e proper to a 5u%%"a I "a.e #ontinue% un#easingly.> Nyo (e. <a 7o:1utsu irai. >indai 2u:on. >umyo muryo. Aso!i 2o. >o7u "u:metsu. Sho (en:nanshi. <a hon !yo 1o:satsu do. Sho 7o 7umyo. 3on yu mi 7in. Bu 1ai 7o shu. Nen 2on hi 7itsu metsu:do. Ni 1en sho !on. To shu metsu:do. Nyorai i (e ho1en. 3yo2e shu7o. >9in#e I attaine% 5u%%"a"oo% an unimaginably long perio% "as passe%. !"e lengt" of my life is infinite aeons. My life "as always e?iste% an% s"all ne.er en%. Men of %e.out fait"$ on#e I also pra#ti#e% t"e bo%"isatt.a austerities$ an% t"e life$ w"i#" I t"en a#&uire%$ "as yet to be e?"auste%. My life will last yet twi#e as many aeons from now. Alt"oug" I ne.er really pass away I pre%i#t my own %eat". 8it" t"is means$ t"e !at"Ugata tea#"es t"e people.> Sho:i sha !a Nya2u 1u2:2u:7u o se. Ha2u:to2u shi nin. 0u shu (en!on. Bin!u !esen. Ton:7a2u !o:yo2u Nyu o o2u:so. ,o2en mo chu. Nya22en nyorai. >o (ai "u: metsu. Ben 2i 2yoshi. Ni e endai. 0u no sho o. Nan(o shi so. 3u!yo shi shin. >!"e reason is t"is If t"e 5u%%"a remains in t"e worl% too long t"ose people wit" s"allow .irtue will not be able to a##umulate t"e goo% fortune ne#essary to attain enlig"tenment. !"ey will fall into po.erty an% %ebasement. Gree%y wit" t"e fi.e %esires t"ey will be #aug"t in t"e snares of %elu%e% t"oug"ts an% i%eas. 5y seeing t"e !at"Ugata #onstantly present an% un%ying in t"is worl%$ t"ey will be#ome arrogant an% selfis" an% will negle#t t"eir pra#ti#e of 5u%%"ism. !"ey will fail to reali@e "ow %iffi#ult it is to meet t"e !at"Ugata an% will feel no re.eren#e for "im.> @e 2o nyorai. # ho1en setsu. Bi:2u to chi. Sho1us?shus:se. Nan 2a chi!u. Sho:i sha !a. Sho ha2u:to2u nin. 3a muryo. Hya2u sen man no2:2o. Wa2u u 2en 1utsu.

Wa2u "u 2en sha. # shi7i 2o. <a sa (e !on. Sho 1i:2u. Nyorai nan 2a to22en. Shi shu7o to. ,on nyo (e !o. Hit?to sho o. Nan(o shi so. Shin ne ren1o. 3atsu:!o o 1utsu. Ben shu (en!on. @e 2o nyorai. Sui "u 7itsu metsu. Ni !on metsu:do. >As an e?pe%ient$ t"erefore$ t"e !at"Ugata speaks to t"e monks$ saying$ >You s"oul% know it is a rare t"ing to li.e at a time w"en a 5u%%"a appears in t"e worl%. >!"e reason is t"at e.en after t"e lapse of infinite "un%re% t"ousan%$ ten t"ousan%$ "un%re% t"ousan% aeons$ some of t"e men of little .irtue may #"an#e to see a 5u%%"a$ but ot"ers still may not.> !"erefore I tell t"em$ >Monks$ it is rare t"at may see t"e !at"Ugata> 8"en t"e people "ear t"ese wor%s$ t"ey are sure to reali@e "ow rare it is to see a 5u%%"a$ an% t"en t"ey will yearn an% t"irst for "im. In t"is way t"ey will plant t"e #ause of enlig"tenment in t"eir "earts. !"erefore t"e !at"Ugata announ#es "is own %eat" e.en t"oug" "e %oes not really be#ome e?tin#t.> U (en:nanshi. Sho:1utsu nyorai. Ho 2ai nyo (e. # do shu7o. 3ai 7itsu "u 2o. >You men of %e.out fait"$ any tea#"ing of any 5u%%"a is always like t"is. 9in#e 5u%%"as re.eal t"eir tea#"ings in or%er to sa.e people all of t"em are true an% none are false.> Hi nyo ro:i. $hi:e so:datsu. ,yo ren ho:ya2u. @en 7i shu1yo. <o nin ta. sho shi: so2u. Nya2u 7u ni7u. Nai:shi hya2u:shu. # u 7i:en. 4n shi yo:2o2u. >Imagine a wise an% skille% p"ysi#ian w"o #an #ompoun% me%i#ines to #ure any %isease. He "as many sons$ per"aps ten$ twenty$ ore e.en a "un%re%. He goes off to a %istant lan% to see some matter.> Sho shi o !o. 4n ta do2u:ya2u. 9a2u hotsu monran. .nden u 7i. >Iater t"e #"il%ren %rink some kin% of poison t"at makes t"em wil% wit" pain$ an% t"ey fall writ"ing to t"e groun%.> @e7i !o 1u. <en rai 2i 2e. Sho shi on do2u Wa2u shitsu honshin. Wa2u "u shis?sha. 9o 2en !o 1u. 3ai dai 2an!i. Hai2i mon7in. @en nan non 2i. <ato !uchi. <o 1u2u do2u:ya2u. <an 2en 2uryo. 3yo shi 7umyo. >At t"is time t"e fat"er #omes ba#k to "is "ome an% fin%s t"at "is #"il%ren "a.e %runk poison. 9ome are out of t"eir min%s w"ile ot"ers are not. 9eeing t"eir fat"er from afar all are fille% wit" 'oy an% kneel %own to entreat "im saying$ >How won%erful t"at you "a.e returne% safelyA 8e were stupi% an% by mistake %rank some poison. 8e beg you to #ure us an% let us li.e longer.> > Bu 2en shi to. 3uno nyo (e. . sho 2yo1o. <u 2o ya2u:so. Shi2i 2o mimi. 3ai shitsu !u:so2u. Toshi wa!o. 9o shi ryo 1u2u. Ni sa (e !on. Shi dai ro:ya2u. Shi2i 2o mimi. 3ai shitsu !u:so2u. Nyoto 2a 1u2u. So2u 7o 2uno. ,u 1u shu!en.

>!"e fat"er seeing "is #"il%ren suffering like t"is follows .arious pres#riptions. Gat"ering fine me%i#inal "erbs t"at are perfe#t in #olor fragran#e an% fla.or "e grin%s sifts an% mi?es t"em toget"er. Gi.ing a %ose of t"ese to "is #"il%ren "e tells t"em$ >!"is "ig"ly benefi#ial me%i#ine is perfe#t in #olor fragran#e an% fla.or. !ake it an% you will &ui#kly be relie.e% of your sufferings an% will be free of all %istress.> > <o sho shi chu. 0u shis?shin 7a. 3en shi ro:ya2u. Shi2i 2o !u 2o. So2u:1en 1u2u shi. Byo 7in 7o yu. 9o shis shin 7a. 3en !o 1u rai. Sui ya2:2an!i. ,on7in !u:sha2u 7i 1yo. Nen yo !o ya2u. Ni "u 2o 1u2u. >!"ose #"il%ren w"o "a.e not lost t"eir senses #an see t"at t"e benefi#ial me%i#ine is goo% in bot" #olor an% fragran#e$ so t"ey take it imme%iately an% are #ompletely #ure% of t"eir si#kness. !"ose w"o are out of t"eir min%s are e&ually %elig"te% to see t"eir fat"er return an% beg "im to #ure t"eir si#kness but w"en t"ey are gi.en t"e me%i#ine t"ey refuse to take it.> Sho:i sha !a. Do22e 7innyu. Ship?ponshin 2o. 4 shi 2o. Shi2i 2o ya2u. Ni i "u mi. Bu sa (e nen. Shi shi 2a min. # do2u sho chu. Shin 2ai tendo. Sui 2en !a 2i. <usha2?2uryo. Nyo (e 2o ya2u. Ni "u 2o 1u2u. <a 2on to setsu ho1en. -yo 1u2u shi ya2u. So2u sa (e !on. Nyoto to chi. <a 2on sui ro. Shi 7i i shi. @e 2o ro:ya2u. 3on ru (ai shi. Nyo 2a shu 1u2u. ,ot?tsu "u sai. Sa (e 2yo i. Bu shi ta:2o2u. 3en shi !en !o. Nyo 1u i shi. >!"is is be#ause t"e poison "as penetrate% %eeply$ #ausing t"em to lose t"eir min%s. !"erefore t"ey t"ink t"at t"e me%i#ine will not taste goo% in spit of its fine #olor an% fragran#e. !"en t"e fat"er t"inks$ >My poor #"il%renA !"e poison "as atta#ke% t"em an% #ompletely %erange% t"eir min%s. Alt"oug" t"ey are "appy to see me an% ask me to #ure t"em$ t"ey refuse to take t"is fine me%i#ine I offer t"em. Now I must use some means to get t"em to take it.> 9o "e tells t"em t"isG > "il%ren$ listen$ I am now ol% an% weak. My life is nearing its en%. I lea.e t"is goo% me%i#ine "ere for you now. You s"oul% take it an% not worry t"at it will not #ure you.> 9o instru#ting t"em$ "e again goes off to anot"er lan%$ w"ere "e sen%s a messenger "ome to announ#eG >Your fat"er is %ea%.> > @e7i sho shi. ,on 1u haiso. Shin dai uno. Ni sa (e nen. Nya2u 1u (ai sha. >imin !ato. No 2en 2u!o. 3on7a sha !a. 4n so ta:2o2u. >i yui 2oro. ,u 1u 7i2o. >o e hi2an. Shin (ui sho!o. Nai chi shi ya2u. Shi2i 2o mimi. So2u shu 1u2u shi. Do2u 1yo 2ai yu. <o 1u mon shi. Shichi to2u sai. >in 1en rai 2i. <en shi 2en shi. >Hearing t"at t"eir fat"er "as %eserte% t"em an% %ie%$ t"e sons are o.er#ome by anguis" an% refle#t >If our fat"er were ali.e$ "e woul% "a.e pity on us an% prote#t us$ but now "e "as forsaken us an% %ie% in some faraway lan%. 8e are now mere orp"ans wit" no one to rely on.> In t"eir in#essant grief$ t"ey finally awaken. !"ey reali@e t"at t"e me%i#ine a#tually %oes possess e?#ellent #olor$ fragran#e an% fa.or$ an% so t"ey take it an% are "eale% of all t"e effe#ts of t"e poison.>

Sho (en:nanshi. 4 i un!a. Ha u nin no. Sesshi ro:i. 3omo (ai "u. Hot?cha. Seson. Butsu !on. <a ya2u nyo (e. >o:1utsu irai. ,uryo muhen. Hya2u sen man no2u. Nayuta. Aso!i 2o. # shu7o 2o. # ho1en:ri2i. <on to metsu:do. 9a2u mu u no. Nyo ho setsu !a. 3omo 2a sha. >Now$ men of %e.out fait"$ w"at %o you t"ink about t"isJ an anyone say t"at t"is e?#ellent p"ysi#ian is guilty of lyingJ> >No$ 8orl%CHonore% Kne> !"en t"e 5u%%"a spoke$ sayingG >It is t"e same wit" me. !"e time is limitlessJ A "un%re%$ t"ousan% ten t"ousan%$ "un%re% t"ousan%$ nayuta$ asogi aeons Jsin#e I attaine% 5u%%"a"oo%. 1or t"e sake of t"e people I "a.e use% t"ese e?pe%ient means telling of my own passing. 5ut no one #an reasonably a##use me of lying.> Ni7i seson. 9o2u 7u sen shi!i. Ni setsu !e !on. *3nd o! part which may be omitted/ >i !a to2u 1ur?rai. Sho 2yo sho 2osshu. ,uryo hya2u sen man. 42u sai aso!i. >o seppo 2yo2e ,ushu o2u shu7o. -yo nyu o 1utsu:do. Nirai muryo 2o. At t"at time t"e 8orl%CHonore% Kne$ %esiring to emp"asi@e t"is tea#"ing on#e more$ spoke in .erse. >9in#e I attaine% 5u%%"a"oo%$ #ountless aeons "a.e passe%$ a "un%re%$ t"ousan%$ ten t"ousan%$ "un%re% t"ousan%$ asogi aeons. I "a.e taug"t t"e Iaw #ontinuously %uring t"ese #ountless aeons an% #ause% infinite millions to enter on t"e roa% to 5u%%"a"oo%.> # do shu7o 2o. Ho1en !en nehan. Ni 7itsu "u metsu:do. >o 7u shi seppo. >I let t"e people witness my nir.ana as a means to sa.e t"em$ but in trut" I %o not %ieB I am "ere always$ tea#"ing t"e Iaw.> <a 7o 7u o shi. # sho 7in:(u:ri2i. -yo tendo shu7o. Sui !on ni "u 2en. >I am "ere always$ yet be#ause of my mysti# powers

t"e %elu%e% people #annot see me e.en w"en I am #lose by.> Shu 2en !a metsu:do. 3o 2uyo shari. <en 2ai e ren1o. Ni sho 2atsu:!o shin. >8"en t"e people witness my passing$ t"ey pay wi%esprea% re.eren#e to my reli#s All of t"em "arbor t"oug"ts of yearning$ an% in t"eir "earts a t"irst for me is born.> Shu7o 2i shin:1u2u. Shichi:7i2i i nyunan. #sshin yo2?2en 1utsu. 0u 7i sha2u shinmyo. >i !a !yu shuso. 3u shutsu ryo7usen. >8"en t"ey "a.e be#ome truly fait"ful$ "onest an% uprig"t$ gentle in min%$ singleC min%e%ly yearning to see t"e 5u%%"a$ not begru%ging t"eir li.es to %o so$ t"en I an% t"e assembly of monks appear toget"er on <agle ;eak.> <a 7i !o shu7o. >o (ai shi "u:metsu. # ho1en:ri2?2o. <en u metsu "u:metsu. 9o: 2o2u u shu7o. 3u!yo shin!yo sha. <a 1u o hi chu. # setsu mu7o ho. >!"en I tell t"e people t"at I am always "ere ne.er %ying$ t"at l seem at times to li.e$ at times to %ie$ merely as all e?pe%ient means. If t"ere are t"ose in ot"er worl%s w"o are re.erent an% sin#ere in fait"$ among t"em also I tea#" t"e "ig"est Iaw of all.> Nyoto "u mon shi. Tan ni !a metsu:do. <a 2en sho shu7o. ,otsu:(ai o 2u2ai. 3o "u i !en shin. -yo !o sho 2atsu:!o. #n !o shin ren1o. Nai shutsu i seppo. >5ut you refuse to "ee% my wor%s an% insist upon t"inking t"at I %ie. I see t"e mass of people %rowne% in a sea of woe$ an% for t"at reason I %o not s"ow myself$ #ausing t"em to t"irst for me 8"en t"eir "earts #ommen#e to yearn$ I appear to on#e to tea#" t"e Iaw.> >in:(u ri2i nyo (e. 4 aso!i 2o. >o (ai ryo 7usen. <yu yo sho 7usho. Shu7o 2en 2o 7in. Dai 2a sho sho 7i. <a shi do annon. Tennin 7o 7uman. 4nrin sho do:2a2u. Shu7u ho Sho!on. Ho7u ta 2e2a. Shu7o sho yu:ra2u. Soten !ya2u ten2u. >o sas?shu !i: !a2u. U mandara 2e. San 1utsu !yu daishu. <a 7odo 1u 2i. Ni shu 2en sho 7in. U"u sho 2uno. Nyo (e shitsu 7uman.

>9u#" are my mysti# powers. 1or innumerable kotis of aeons I "a.e always been on <agle ;eak an% "a.e li.e% in .arious ot"er lan%s 8"en men witness t"e en% of an aeon an% all is #onsume% in a great fire$ t"is$ my lan%$ remains safe an% un"arme%$ #onstantly fille% wit" go%s an% men. !"e "alls an% pala#es in its gar%ens an% gro.es are a%orne% wit" all kin%s of gems. ;re#ious trees bear plentiful flowers an% fruit$ an% t"e people t"ere are "appy an% at ease. !"e go%s strike "ea.enly %rums making a #easeless symp"ony of soun%. A rain of w"ite mandara blossoms s#atters o.er t"e 5u%%"a an% t"e people. My pure lan% is in%estru#tible yet men see it as #onsume% in fire$ fille% wit" sorrow fear an% woe$ a pla#e of #ountless troubles.> @e sho (ai shu7o. # a2u:!o innen. 3a aso!i 2o. 0u mon san1o myo. >!"ese people wit" t"eir .arious #rimes$ be#ause of t"e effe#ts of t"eir e.il %ee%s$ will ne.er e.en "ear t"e name of t"e t"ree treasures$ t"oug" #ountless aeons go by.> Sho u shu 2u:do2u. Nyuwa shichi:7i2i sha. So22ai 2en !ashin. @ai shi ni seppo. Wa2u:7i i shi shu. Setsu 1utsu:7u muryo. 3u nai 2en 1ussha. # setsu 1utsu nan chi. >5ut t"ose w"o follow meritorious ways$ w"o are gentle$ pea#eful an% uprig"t$ all of t"em will see me "ere in person$ tea#"ing t"e Iaw. At times I will tea#" t"ese people t"e immeasurable lengt" of t"e 5u%%"aDs life$ an% to t"ose w"o see me only after a long w"ile I will e?plain "ow %iffi#ult it is to meet t"e 5u%%"a.> <a chi:ri2i nyo (e. .2o sho muryo. >umyo mushu 2o. 3u shu!o sho to2u. >9u#" is t"e power of my wis%om t"at it illuminates infinitely far. !"is life t"at en%ures for #ountless aeons I gaine% as t"e result of lengt"y pra#ti#e.>

Nyoto u chi sha. ,ot?to shi sho !i. To dan ryo yo 7in. Butsu:!o 7ip?pu2o. Nyo i (en ho1en. # 7i o shi 2o. >itsu (ai ni !on shi. ,u no se2?2omo. <a ya2u i se 1u. 3u sho 2u!en sha. >You men of wis%om$ ri% yoursel.es of all %oubts about t"isA ut t"em off on#e an% for all. !"e 5u%%"as wor%s are true not false$ He is like t"e skille% p"ysi#ian suing some %e.i#es to #ure "is %elu%e% #"il%ren. He li.es but tells t"em "e "as %ie%. No one #an #all "is tea#"ing false. I am t"e fat"er of t"is worl%$ sa.ing t"ose w"o are suffering an% affli#te%.> # 1on1u tendo. >itsu (ai ni !on metsu. # 7o2en !a 2o. Ni sho 2yoshi shin. Ho:itsu 7a2u !o:yo2u. Da o a2u:do chu. <a 7o chi shu7o. <yo do "u !yo do. @ui o sho 2a do. # ses?shu7u ho. >5e#ause of t"e %elusions of or%inary people$ I say I "a.e %eparte% t"oug" in fa#t I li.e$ for if t"ey see me #onstantly$ arrogan#e an% selfis"ness arise in t"eir "earts$ Aban%oning t"emsel.es to t"e fi.e %esires$ t"ey fall into t"e pat"s of e.il. I am e.er aware of w"i#" people pra#ti#e t"e 8ay$ an% w"i#" %o not.> ,ai 7i sa (e nen. # !a ryo shu7o. To2u nyu mu:7o do. So2u 7o7u 1usshin. >!"is is my #onstant t"oug"tG "ow I #an #ause all li.ing beings to gain entry to t"e "ig"est 8ay an% &ui#kly attain 5u%%"a"oo%.>

-ecitation o" the Sutra Ee#ite t"e ><?pe%ient Means> (Hoben+ #"apter e?#erpt. 8"en #omplete%$ soun% t"e bell. Ee#ite t"e :uryo #"apter. 8"en #omplete%$ soun% t"e bell as you begin #"anting NamCmyo"oCrengeCkyo. ontinue #"anting for as long as you wis". 5ut you s"oul% #"ant for a minimum of fi.e minutes. 8"en #omplete%$ soun% t"e bell an% #"ant NamCmyo"oCrengeCkyo t"ree times. !"en offer t"e first$ se#on%$ t"ir%$ fourt"$ fift" an% si?t" silent prayers below. Eing t"e bell t"ree times before t"e first silent prayer$ in between ea#" silent prayer an% after t"e last silent prayer$ #"anting t"ree %aimoku elongate% an% solemnly to wit" ea#" bell ringing.

1irst 9ilent ;rayer I offer appre#iation to t"e 9"oten 7en'in$ t"e fun#tions in life an% t"e en.ironment t"at ser.e to prote#t us$ an% pray t"at t"ese prote#ti.e powers be furt"er strengt"ene% an% en"an#e% t"roug" my pra#ti#e of t"e Iaw. 9e#on% 9ilent ;rayer I offer profoun% appre#iation an% pray to repay my %ebt of gratitu%e to t"e Kriginal <ternal 5u%%"a 9"akyamuni$ to t"e Go"on@on of t"e !"ree Great 9e#ret Iaws$ to t"e Great 5o%"isatt.a Ni#"iren 4ais"onin$ to t"e 9enior ;riests w"o in"erite% an% transmitte% Ni#"iren6s tea#"ings$ to !ientai$ w"o systemati@e% t"e Iotus 9utra$ an% to 3umara'i.a$ w"o translate% t"e Iotus 9utra. !"ir% 9ilent ;rayer I pray t"at t"e great "umanisti# religions will permeate an% transform so#iety. I pray t"at I will personally #ontribute to t"is pro#ess %uring my lifetime. I offer appre#iation an% pray to repay my %ebt of gratitu%e to all t"ose w"o "a.e taug"t me Ni#"iren 5u%%"ism. 1ourt" 9ilent ;rayer I pray to bring fort" 5u%%"a"oo% from wit"in my life$ #"ange my karma$ an% fulfill my wis"es in t"e present an% t"e future. *6!!er additional prayers here./ 1ift" 9ilent ;rayer I pray for my %e#ease% relati.es an% for all t"ose w"o "a.e passe% away$ parti#ularly for t"ese in%i.i%ualsG *'ound the bell continuously while o!!ering prayers./ 9i?t" 9ilent ;rayer

I pray for pea#e t"roug"out t"e worl% an% t"e "appiness of all li.ing beings.

How to Per"orm this -eli!ion !"ere are t"ree aspe#ts to t"e religion of Ni#"iren 5u%%"ismG ;ra#ti#e$ 9tu%y$ an% 1ait". ;ra#ti#e #an be %i.i%e% into t"e ;ra#ti#e for Kneself an% t"e ;ra#ti#e for Kt"ers. The Practice "or 4nesel" '<on!yo) !"e ;ra#ti#e for Kneself #onsists of a twi#eC%aily ritual$ best performe% at t"e start of t"e %ay$ an% t"e early e.ening. !"e ritual is #alle% /Gongyo0 w"i#" literally means /assi%uous pra#ti#e0. Your altar #onsists of a small table$ against a wall$ wit" optional offerings of foo%$ water$ e.ergreens$ in#ense$ #an%les$ an% a small bell an% gong (tra%itional 5u%%"ist type is preferable+. !"e foo% may be #onsume% sometime after t"e #eremony. !"e water s"oul% be emptie% after t"e #eremony. !"e altar s"oul%$ ob.iously$ be kept #lean$ #"anging t"e e.ergreens as nee%e% (artifi#ial e.ergreens may be use% in urban or tropi#al areas+. Iikewise t"e altar s"oul% be kept free of kni#kCkna#ks$ personal memorabilia$ e?traneous esoteri#a$ i#ons from ot"er religions or se#ts$ notes$ #lo#ks$ wis" lists$ et#. If you "a.e a s#roll style Go"on@on$ t"e Go"on@on is ens"rine% in a 5utsu%an (tra%itional 5u%%"ist prote#ti.e bo? wit" %oors t"at open an% #lose+ w"i#" #an be pur#"ase%$ built or impro.ise% = as from an ol%$ but #lean an% polis"e%$ woo%en #abinet. You #an fin% 5utsu%ans you #an buy on t"e Internet by simply %oing a Google sear#" for /5utus%ans0 or /5utsu%an0.

!"e 5utsu%an is se#urely atop t"e altar an% snug against t"e wall. 9in#e I "a.e #ats$ my altar table an% 5utsu%an are an#"ore% to t"e wall in#onspi#uously wit" small s#rewC 6

eye "ooks an% t"in metal wire. 5e sure t"at t"e top oneCt"ir% of t"e Go"on@on is 'ust abo.e eye le.el as you sit. If you "a.e t"is book6s Go"on@on in a frame$ mount t"e frame on t"e wall abo.e an% be"in% your altar. 9it %own (in a #"air+ in front of your Go"on@on$ w"i#" is ens"rine% be"in% your altar. Kpen t"e %oors of t"e 5utsu%an. Eing t"e (optional+ bell t"ree times. "ant t"e mantra or %aimoku (Nam Myo "o Een ge 3yo+ t"ree times$ elongate% an% solemnly. !"e left "an% "ol%s t"e liturgy (if ne#essary+B t"e rig"t "an% (an% optionally t"e left "an%+ is in a prayer position. !"en re#ite t"e Hoben e?#erpt$ t"en t"e :uryo e?#erpt$ t"en #"ant %aimoku (NamCMyo"oCEengeC3yo+ for at least fi.e minutes$ ring t"e (optional+ bell$ t"en %o t"e first$ se#on%$ t"ir%$ fourt"$ fift"$ an% si?t" silent prayers$ #"anting %aimoku t"ree times an% ringing t"e (optional+ bell between prayers. !"en #"ant t"e mantra (%aimoku+ t"ree times$ elongate% an% solemnly$ wit" t"e "an%s in a prayer position. 5low out t"e (optional+ #an%le(s+. lose t"e 5utsu%an. <?tinguis" t"e (optional+ in#ense. Eemo.e water an% foo%$ %ump e?#ess (optional+ as"es$ #"ange t"e e.ergreens (on#e a week+$ an% %ust t"e altar area. Kn#e you get use% to it$ t"e w"ole ritual takes about 15 minutes = 1* minutes to perform t"e a#tual #eremony$ plus 5 minutes to #lean up. !"is is t"e ;ra#ti#e for Kneself. 9ome belie.ers use a ;u"u = prayer bea%s. You #an buy :u@u wit" a leat"er :u@u #ase. !"ese$ as well as ot"er Butsugu (altar a##essories+ #an be pur#"ase% from t"e Internet = 'ust %o a Google sear#" for /5utsugu0. 5utsugu in#lu%es an in#ense burner$ a water #up wit" li%$ #an%le "ol%ers$ a ri#e #up$ a bell wit" a #us"ion$ an% a #ontainer for e.ergreens. You #an buy #an%les an% in#ense usually at t"e same web site w"ere you fin% 5utsugu. 9ome 5utsugu sites also sell artifi#ial e.ergreens. 5elow is an illustration of an altar wit" a %ownloa%e%$ printe%$ trimme% an% frame% Go"on@on flanke% by mat#"ing statues of 9"akyamuni.

!"e 5utsugu s"own on t"e altar (e?#lu%ing t"e statues+ are = from left to rig"t = a water #up$ a #an%le$ an e.ergreens "ol%er$ a bell wit" #us"ion an% gong$ an in#ense burner$ a 'u@u #ase wit" 'u@u bea%s insi%e it$ anot"er #an%le$ an% a ri#e #up. !"e %rawer beneat" t"e tableCtop #ontains a supply of in#ense sti#ks$ #an%les$ an% mat#"es. If t"e belie.er is new to Gongyo$ t"ere is also an ,C1P- by 11 #opy of t"e Iiturgy in t"e %rawer$ w"i#" t"e belie.er p"oto#opie% from t"is %o#ument (t"e Iiturgy is near t"e en% of t"is web page+. 8"en using 5u%%"a statues$ 'ust be sure to keep t"e Go"on@on in t"e #enter an% "ig"est$ wit" t"e 5u%%"a statues on t"e perip"ery an% lower. Also$ t"e 5u%%"a statues s"oul% be a little smaller t"an t"e Go"on@on. You mig"t be surprise%$ be#ause earlier I state% t"at 9"akyamuni is t"e Kriginal 5u%%"a an% Ni#"iren is a ;ro.isional 5u%%"a. 9o w"y "a.e Ni#"iren6s work "ig"er an% largerJ !"e reason is be#ause t"e Go"on@on e?presses t"e Kneness of ;erson an% Iaw e?pli#itly$ w"ereas 5u%%"a statues e?press t"e Kneness of ;erson an% Iaw only impli#itly. !"e rea%er mig"t won%er w"y t"e aut"or re#ommen%s a minimum of merely fi.e minutes6 %aimoku (#"anting Nam Myo"o Eenge 3yo+ wit" ea#" Gongyo. !"at6s only ten minutes a %ay. 1irst of all$ w"ene.er I$ t"e aut"or$ "a.e a serious problem$ su#" as illness or unemployment$ I #"ant an "our or more of %aimoku ea#" %ay$ plus taking lots of #on.entional a#tion. Normally I #"ant %aimoku L* minutes a %ay C 5 minutes in front of Go"on@on wit" morning an% e.ening gongyo$ an% -* minutes at work in t"e guar% s"a#k (w"en I6m alone+. 5ear in min% t"at pres#ription me%i#ines #ome in tiny tablets. !"is is be#ause su#" substan#es are .ery potent$ so a little is all t"at is nee%e%. Iikewise one tiny "ere%itary gene #an fun%amentally alter t"e entire future %estiny of a fetus. !"e same is true of %aimoku. 4recisely because %aimoku #onne#ts us wit" t"e #ore of our own li.es$ an% t"e essen#e of all uni.ersal life$ a small amount of %aimoku e?erts a tremen%ous benefi#ial influen#e. Kne of my rea%ers$ a female in%epen%ent Ni#"iren 5u%%"ist in "er si?ties$ re#ently repriman%e% me by email for re#ommen%ing on t"is web page t"at people #"ant as little as ten minutes of %aimoku a %ay. I got to know "er t"roug" se.eral roun%s of email e?#"anges. 9"e is always #"anting an% rea%ing t"e Gos"o$ se.eral "ours ea#" %ay (s"e also works full time+. 9"e e.en #"ants %aimoku un%er "er breat" w"ile s"e is using publi# transportation$ #ommuting to an% from work. An% at e.ery moment s"e is selfC#ons#iously e?amining an% %isse#ting "er moti.es an% %e#isions to see if t"ey are in "armony wit" t"e Mni.ersal Iaw. 9"e ne.er rela?es. 9"e %oes not "a.e any "obbies or interests outsi%e of "er 5u%%"ist pra#ti#e. 9"e is afrai% t"at if s"e lets up e.en a little$ s"e will fail to attain enlig"tenment in t"is lifetime.

I "a.e a few rea#tions to "er. 1irst of all$ s"e remin%s me of #ertain guiltCri%%en fun%amentalist "ristians w"o are always beating up on t"emsel.es an% always preo##upie% wit" %amnation an% sin. 9e#on%$ s"e is anti#ipating some kin% of magnifi#ent trans#en%ent enlig"tenment in t"e future t"at s"e will miss out on if s"e rela?es e.en a little. 8"ereas I say$ if you %o a brief gongyo to t"e Go"on@on wit" fait"$ twi#e a %ay$ an% stu%y t"e Gos"o ten or fifteen minutes a %ay$ an% li.e wit" basi# #ompassion$ generosity an% integrity$ t"en you are enlightened$ &uite naturally$ 'ust as you are. You %o not "a.e to self #ons#iously pi#k apart your e.ery t"oug"t$ wor% an% %ee% at e.ery moment$ li.ing in a straig"t 'a#ket. "anting to t"e Go"on@on automatically ele.ates your t"oug"ts$ wor%s an% a#tions C as long as you %o not a#t in obvious and blatant #ontra%i#tion to t"e prin#iples of #ommon sense an% bene.olen#e. !"e kin% of self #ons#iousness t"is woman pra#ti#es is only ne#essary w"en we are about to get angry at someone$ or w"en we are tempte% to %o somet"ing wrong$ su#" as an opportunity for petty t"eft or #"eating on one6s spouse. At t"ose times we nee% to s#rutini@e oursel.es painstakingly. 5ut to li.e like t"at twenty four "ours a %ay is unnatural an% unne#essary$ an% turns life into a tragi# austerity$ robbing us of spontaneity an% 'oy. Eela?A !rust t"e Go"on@onA You %o not nee% to o.erwork your 9uper<go. The Practice "or 4thers !"e ;ra#ti#e for Kt"ers #onsists of s"aring t"is religion wit" ot"er people. If you "a.e somet"ing effi#a#ious an% benefi#ial your natural in#lination is to s"are it wit" ot"ers. It feels goo% to s"are$ it benefits t"e people you s"are wit"$ an% it "elps to make t"e worl% a better pla#e. At t"e same time$ we %o not pressure ot"ers to a##ept t"is religion. 8e simply make it a.ailable to t"ose w"o step forwar% an% e?press an interest in it. Hig" pressure proselyti@ing is #ounterpro%u#ti.e an% %isrespe#tful of ot"ers6 autonomy. If you are pra#ti#ing Ni#"iren 5u%%"ism alone$ an% using t"is %o#ument as your gui%e$ you nee% not pra#ti#e alone fore.er. As soon as you intro%u#e one ot"er person in your neig"bor"oo% to t"is pra#ti#e$ your neig"bor"oo% t"ereby "as a 5u%%"ist 9ang"a (#ommunity of belie.ers+. !"en if you an% your frien% ea#" intro%u#e two more people$ you "a.e a #ommunity of si? belie.ers. You #an use t"is web site as t"e basis for your pra#ti#e. You #an meet in ea#" ot"er6s "omes to #"ant an% stu%y an% s"are your e?perien#es. !"en if ea#" of you si? intro%u#es one more person$ you "a.e a 9ang"a of twel.e people = an% so on an% so on. !"ere is also an online forum spe#ifi#ally for in%epen%ent Ni#"iren 5u%%"ists. Here is t"e linkG
http://groups.yahoo.com/group/IndependentSangha/

The meanin! o" Buddhist compassion ;ra#ti#e for ot"ers$ on a more general le.el$ also optionally in.ol.es working wit" bene.olent people of .arie% beliefs on se#ular goo% works. ;ra#ti#e for ot"ers #an e.en in.ol.e pro.i%ing se#ular "elp to in%i.i%uals in nee%. 5ut it is unmer#iful bot" to yourself an% to t"e re#ipient of your "elp to allow yourself to be e?ploite%$ or to ren%er too much "elp$ keeping t"e %isa%.antage% person %epen%ent longer t"an "e or s"e nee%s to be. It6s best in t"e long run to "elp people "elp t"emsel.es$ e?#ept in #ases of emergen#ies an% permanent in#apa#ities. !"ere are t"ree main gra%es of #ompassion. 9mall #ompassion is gi.ing someone a fis" a %ay. Me%ium #ompassion is tea#"ing "im "ow to fis"$ t"en insisting "e fis" for "imself. Great #ompassion is gi.ing "im a means to re.eal "is enlig"tenment. !"en "e will learn to fis" on "is own$ an% a#&uire by "imself t"e %is#ipline to fis" for "is own supper. 5u%%"ist #ompassion is sometimes like t"at of a mot"erDs #ompassion. An e?ample woul% be t"e e?#ellent lo.ing treatment I gi.e to t"e #at w"o li.es insi%e my apartment wit" me$ an% t"e four stray #ats I fee% e.ery %ay w"o prefer to li.e outsi%e. 8"ere I li.e is a populate% area$ wit" little wil% game for #ats to #at#"$ an% so a mot"erDs #ompassion is re&uire% to "a.e empat"y for t"e pre%i#ament of t"e lo#al stray #ats$ w"o are essentially "elpless. 5u%%"ist #ompassion towar% "uman beings s"oul% also be mot"erly at times. An e?ample woul% be pri.ate an% go.ernment foo% pantries$ soup kit#"ens$ e?ten%e% unemployment benefits$ an% low in#ome "ousing for people w"o are out of work %ue to t"e re#ession$ or people w"o "a.e permanent %isabilities or w"o are ol% an% too infirm to work. 5ut w"en 5u%%"ist #ompassion is applie% to able bo%ie%$ "ealt"y people$ w"o are p"ysi#ally able to work an% fen% for t"emsel.es$ an% mentally able to know t"e %ifferen#e between rig"t an% wrong$ t"en in t"at #ase 5u%%"ist #ompassion s"oul% be fat"erly$ not mot"erly$ stri#t not in%ulgent. An e?ample of fat"erly 5u%%"ist #ompassion is t"e #op an% 'u%ge w"o remo.e a #ra.en #riminal from t"e street an% pre.ent "im from "arming anyone furt"er. !"is not only prote#ts t"e inno#ent$ but it also pre.ents t"e #riminal from furt"er #ompoun%ing "is own negati.e karma. Anot"er e?ample of fat"erly 5u%%"ist #ompassion is t"e parent (w"et"er fat"er or mot"er+ w"o gi.es t"eir teenager a money allowan#e an% free%oms only to t"e e?tent t"at t"ey perform well in s#"ool$ an% wit" san#tions w"en t"ey perform poorly. Anot"er e?ample of fat"erly 5u%%"ist #ompassion is #onfronting a frien%Ds self %estru#ti.e be"a.ior (su#" as %rug use+ in blunt for#eful language$ rat"er t"an gi.ing in to t"em an% t"us allowing t"em to take t"emsel.es o.er a pre#ipi#e. 9ome lowCin#ome people in t"e Mnite% 9tates feel t"ey are entitle% to #ommit #rimes against t"emsel.es an% against so#iety$ an% "ate t"e poli#e for attempting to stop t"em an% prose#ute t"em. !"ese same low in#ome people often feel t"at t"ey are >.i#tims> an% t"at so#iety owes t"em a "an%out as reparation. Not"ing #oul% be furt"er from a 6

5u%%"ist .iewpoint$ an% it re.eals a fun%amental misun%erstan%ing of t"e true nature of #ompassion. If su#" people #oul% be#ome familiar wit" t"e 5u%%"ist #on#ept of >fat"erly #ompassion>$ t"ey woul% reali@e t"at t"e #op remo.ing t"e #riminal is not out to perse#ute t"eir #ommunity but to prote#t t"eir #ommunity. !"ey woul% also reali@e t"at someone gi.ing t"em in#enti.es to work an% be self supporting is also #ompassion$ be#ause t"is #an en%ow t"em wit" greater %ignity as "uman beings. An un%erstan%ing of t"e 5u%%"ist #on#ept of self responsibility$ w"i#" %eri.es from t"e %o#trine of karma an% rein#arnation$ woul% also "elp su#" embittere% alienate% people to take more responsibility for t"eir own situation$ rat"er t"an relying on t"e go.ernment. !"is #"ange in attitu%e #oul%$ for e?ample$ lea% to a re%u#tion in instan#es of young men making girls pregnant t"en lea.ing t"e s#ene$ for#ing t"e girl$ left on "er own$ to go on welfare. In summary$ 5u%%"ist #ompassion is sometimes fat"erly$ not always mot"erly. An un%erstan%ing of t"is %istin#tion #oul% lea% professional .i#tims w"o blame t"eir en.ironment$ #ommit #rimes$ an% %eman% a "an%out$ to take more selfCresponsibility an% finally transform t"eir #ir#umstan#es for t"e better on t"eir own$ per"aps for t"e first time in se.eral generations. !"us t"ere are t"ree aspe#ts to t"e religion of Ni#"iren 5u%%"ismG ;ra#ti#e$ 9tu%y an% 1ait". 8e "a.e e?amine% ;ra#ti#e for Kneself an% ;ra#ti#e for Kt"ers. Study 3eep in min% t"e preeminen#e of t"e Iotus 9utra in asserting an% 'ustifying "uman %ignity$ e&uality$ an% potential. 9"akyamuni taug"t t"at it was preeminent among t"e 9utras in t"is respe#t. An% t"is is %emonstrable w"en one e?amines t"e 9utras = by looking for %isparity$ an% t"e #losure of %isparity$ between t"e 5u%%"a an% t"e #ommon mortal. In t"e :uryo "apter 9"akyamuni statesG /All go%s$ men an% as"ura of t"is worl% belie.e t"at after lea.ing t"e pala#e of t"e 9"akyas$ 9"akyamuni 5u%%"a seate% "imself at t"e pla#e of re.elation not far from t"e #ity of Gaya an% attaine% t"e supreme enlig"tenment. Howe.er$ men of %e.out fait"$ t"e time is limitless an% boun%less = a "un%re%$ t"ousan%$ ten t"ousan%$ "un%re% t"ousan% nayuta eons = sin#e I in fa#t attaine% 5u%%"a"oo%.0 Here 9"akyamuni is telling "is %is#iples t"at all "uman beings appear$ on t"e surfa#e$ to be unenlig"tene% #ommon mortals$ but are essentially 5u%%"as = "a.e been so sin#e t"e infinite past$ an% will be so eternally. A 5u%%"a is simply a #ommon mortal$ an or%inary person$ w"o reali@es "e or s"e "as in"erent enlig"tenment. Yet in t"is same :uryo 5o%"isatt.a austerities.0 "apter 9"akyamuni statesG /Kn#e I also pra#ti#e% t"e

9uperfi#ially$ "e means t"at "e "imself was on#e a preCenlig"tene% seeker of t"e Iaw$ not yet a 5u%%"a. Yet 9"akyamuni "a% to "a.e t"e #ause for 5u%%"a"oo% in "is life in or%er to attain 5u%%"a"oo%$ %ue to t"e Mutual ;ossession of t"e !en 8orl%s.

!"erefore 9"akyamuni was always essentially a 5u%%"a$ going ba#k into t"e eternal past. Also$ t"at 9"akyamuni was on#e a preCenlig"tene% seeker of t"e Iaw is only t"e trut" on a superfi#ial le.el. Kn a more profoun% le.el$ it is not t"e trut" at all. More profoun%ly$ 9"akyamuni means t"at e.en a 5u%%"a possesses t"e lower nine states (Hell t"roug" Altruism+ an% appears in t"e worl% as a #ommon mortal. 5y e?tension t"is means a 5u%%"a is an or%inary person w"o "as goals$ "opes$ relations"ips$ worries$ problems$ an% so on. 9"akyamuni is really saying t"at alt"oug" "e "as been a 5u%%"a eternally$ "e "as been a #ommon mortal also$ at t"e same time$ wit" all t"e lower nine worl%s in "is life also. 9"akyamuni6s %is#iples naturally re.ere% t"eir !ea#"er an% saw t"emsel.es as in#apable of attaining anyt"ing t"at approa#"e% "is state of life. 9o for 9"akyamuni to su%%enly tell t"em t"at t"ere is no fun%amental %ifferen#e between a 5u%%"a an% an or%inary person = t"at or%inary persons #an an% s"oul% be#ome 5u%%"as = woul% "a.e been too mu#" for t"em to belie.e an% un%erstan%$ wit"out preparation. 9o 9"akyamuni first prea#"e% t"e Hoben "apter to prepare "is %is#iples to belie.e an% un%erstan% t"e :uryo "apter. !"e Hoben "apter lays t"e t"eoreti#al groun%work for t"e :uryo "apter by re.ealing t"e !en 1a#tors = Appearan#e$ Nature$ <ntity$ 1or#e$ Influen#e$ In"erent ause$ Manifest ause$ In"erent <ffe#t$ Manifest <ffe#t$ an% onsisten#y 1rom 5eginning !o <n%. Kur 5u%%"ist pra#ti#e in t"is lifetime is a Manifest ause$ w"i#" wakes up t"e In"erent ause of our intrinsi# 5u%%"a"oo%. !"e In"erent <ffe#t is t"e a#ti.ation of t"is 5u%%"a"oo% in t"e %ept"s of our li.es. !"e Manifest <ffe#t is t"at w"ile outwar%ly$ we still appear in t"e worl% as #ommon mortals (Appearan#e+$ we go t"roug" life6s ups an% %owns wit" new life for#e$ #onfi%en#e an% #ompassion resulting from our reali@ation of our in"erent 5u%%"a"oo% (Nature+. !"ere is no essential %ifferen#e between our outwar% appearan#e as #ommon mortals struggling to make a#"ie.ements an% o.er#ome problems (1or#e+ in t"e real worl% (Influen#e+$ an% our inner life as 5u%%"as resi%ing in a pla#e of perfe#t serenity (<ntityB onsisten#y 1rom 5eginning !o <n%+. !"e ot"er 5u%%"ist 9utras an% t"eir atten%ant !reatises an% ommentaries make sense only in t"e #onte?t of t"e Iotus 9utra6s essential message. 8it"out t"is prime point$ e?ploring t"e 9utras is like getting lost in a .ast$ remote$ untra#ke% rain forest. The point of the Lotus Sutra is, again, that: Buddhahood is inherent in the lives of common mortals, the lives of common mortals are inherent in Buddhahood, and everyone without e ception has the potential for Buddhahood! !"erefore$ it is re#ommen%e% t"at furt"er stu%y be fo#use% onG !"e Iotus 9utra from !6ienCt6ai6s perspe#ti.e$ espe#ially t"e :uryo an% Hoben "apters. ;referably$ use a Iotus 9utra <nglis" translation taken from t"e 3umara'i.a .ersion. Ni#"iren 4ais"onin6s Gos"o (letters to followers+. You #an fin% t"e Gos"o online atG
http://www. gili,rar&.org/writing .php

Also$ "ere is a %ownloa% link for a small sele#tion of Gos"o6s t"at for t"e most part %o not atta#k ot"er religions. !"ese are Gos"o6s t"at a mo%ern$ tolerant Ni#"iren 5u%%"ist #an belie.e in. It is a 7I; file #ontaining 8or% files. I .irus teste% t"e file before I uploa%e% it an% it was fine.
"ttpGPPwww.ni#"iren%ais"oninsbu%%"ism.#omPgos"o.@ip

4oing t"e lengt"y$ #umbersome$ %iffi#ult regimen of me%itation pres#ribe% in !6ienCt6ai6s Maka 9"ikan (Great on#entration an% Insig"t+ is not part of t"e pra#ti#e of Ni#"iren 5u%%"ism. Instea% we use t"e #on%ense% pra#ti#e you 'ust rea% about = 9utra$ Mantra$ Man%ala. /!ime0 (#osmi# time+ is .ery important in 5u%%"ism$ an% t"is is a time w"en 5u%%"ism must be a##essible to masses of busy working people$ to make any %ifferen#e for t"e better in so#iety. !"at is be#ause for so#iety to impro.e$ t"e 9o.ereign must "a.e a life affirming p"ilosop"y$ an% to%ay$ t"e 9o.ereign is t"e #ommon people. !"ose w"o get lost in a ma@e of #omple? pra#ti#es may ten% to negle#t t"eir %aily responsibilities$ t"ereby negating t"eir personal benefits$ an% be#oming poor refle#tions of 5u%%"ism in t"e eyes of ot"ers. 9tu%y is not 'ust Rrea%ing more6. !"e important t"ing is "ow mu#" you #an a#tuali@e w"at you6.e alrea%y rea%$ not "ow mu#" a%%e% t"eoreti#al %etail you #an a#&uire. !"e foremost type of stu%y is e?periential = #arefully noting your e?perien#es as you try to apply w"at you6.e rea% in %aily life. A%%e% rea%ing is se#on%ary an% optional$ an% its main fun#tion is to "elp %eepen fait"$ not knowle%ge for its own sake. 9o mu#" for ;ra#ti#e an% 9tu%y. !"e t"ir% aspe#t of t"is religion is 1ait". 0aith 1ait" is "a.ing a positi.e e?pe#tation t"at your efforts in ;ra#ti#e an% 9tu%y will yiel% a positi.e result. At first t"is means merely being open to t"e possibility t"at t"is will "appen. As you e?perien#e benefit$ your fait" will %eepen$ an% your %eepene% fait" will attra#t still more benefit$ starting a self fulfilling positi.e momentum. As one6s pra#ti#e an% stu%y a##umulate an% mature$ fait" %eepens to be#ome a #ommitment to support t"e well being of ot"ers an% to li.e wit" integrity. 5ut t"ese fine attributes are not absolutely ne#essary in t"e beginning. !"at6s be#ause t"is pra#ti#e transforms eart"ly %esires into enlig"tenment$ so you %on6t nee% to be fully enlig"tene% alrea%y 'ust to start pra#ti#ing.

The 0our No1le Truths and the .i!ht"old Path !ra%itional 5u%%"ism "as a #on#ept #alle% !"e 1our Noble !rut"s an% !"e <ig"tfol% ;at". In%epen%ent Ni#"iren 5u%%"ism interprets t"is #on#ept in a uni&ue way. !"e 1our Noble !rut"s areG
1. Iife is fun%amentally suffering. 2. !"e #ause of suffering is egoisti# %esire. 3. !"e way out of suffering lies in ele.ating an% re%ire#ting egoisti# %esire$ #"anging

eart"ly %esires into enlig"tenment.

4. !"e met"o% for %oing t"is is t"e <ig"tfol% ;at".

!"e <ig"tfol% ;at" #onsists ofG

1. Eig"t 3nowle%ge = "a.ing #on.i#tion in t"e 1our Noble !rut"s. 2. Eig"t Aspiration = Kne6s fun%amental %esire s"oul% be to o.er#ome life6s basi#

%islo#ation.
3. Eig"t 9pee#" = !rut"fulness$ #larity. 9pee#" first as an in%i#ator of our

#"ara#ter$ t"en as a le.er for impro.ing it.

4. Eig"t 5e"a.ior = 4o not kill$ %o not steal$ %o not lie$ %o not be un#"aste$ %o not

5. 6. 7. 8.

%rink into?i#ants. Analy@e your be"a.ior$ un%erstan% your moti.es$ t"en make impro.ements. Eig"t Ii.eli"oo% = Monasti#ism$ or for laymen$ engaging in o##upations t"at promote life rat"er t"an %estroy it. Eig"t <ffort = 9trong will. ;erse.eran#e. <ffort like a flowing ri.er$ not like a raging fire. Eig"t Min%fulness = ounter basi# "uman ignoran#e wit" #ontinuous alertness an% self e?amination. Eig"t Absorption = !ap an awareness of your innermost layer of #ons#iousness.

In In%epen%ent Ni#"iren 5u%%"ism$ t"e <ig"tfol% ;at" #onsists of #"anting t"e mantra an% sutra to t"e man%ala$ stu%y$ an% "elping ot"er people. All of t"e , points of t"e <ig"tfol% ;at" are impli#it in t"e t"ree pra#ti#es of 1ait"$ ;ra#ti#e (for oneself an% ot"ers+ an% 9tu%y. Eig"t spee#"$ be"a.ior$ an% li.eli"oo% are %e#i%e% by situation et"i#s on t"e basis of our 5u%%"a wis%om w"i#" we bring fort" t"roug" ;ra#ti#e$ 9tu%y an% 1ait". !"ere are no absolute rules for spee#"$ be"a.ior an% li.eli"oo%. As long as %e#isions about spee#"$ be"a.ior an% li.eli"oo% are ma%e on t"e basis of sin#ere #"anting$ t"en t"ose %e#isions will refle#t Eig"t 3nowle%ge$ Eig"t Aspiration$ Eig"t <ffort$ Eig"t Min%fulness$

an% Eig"t Absorption$ be#ause t"ose properties are alrea%y embe%%e% in t"e man%ala we #"ant to. !"en Eig"t 9pee#"$ Eig"t 5e"a.ior an% Eig"t Ii.eli"oo% will #ome of t"emsel.es$ a%apte% to t"e spe#ifi# #ir#umstan#es of t"e belie.er6s life$ %ue to onsisten#y 1rom 5eginning !o <n%$ one of t"e 1* 1a#tors.

A comparison o" Nichiren Buddhism with other reli!ions 1irst let6s #ompare Ni#"iren 5u%%"ism wit" ot"er forms of 5u%%"ism. !"en we will #ompare Ni#"iren 5u%%"ism wit" t"e ma'or non 5u%%"ist religions. Nichiren Buddhism and Theravada Buddhism !"ere are two main streams wit"in 5u%%"ism$ !"era.a%a an% Ma"ayana. !"era.a%a is t"e original stream of 5u%%"ism. Ma"ayana #ame later. Ni#"iren 5u%%"ism is a bran#" of Maya"ana 5u%%"ism. !"era.a%a 5u%%"ism "as "un%re%s of rules or pre#epts for #on%u#t$ in or%er to maintain monasti# %is#ipline. <nlig"tenment is only open to priests an% monks$ w"o "a.e renoun#e% so#iety. !"e only way lay people #an a%.an#e towar% enlig"tenment is to finan#ially support t"e monastery$ w"i#" gi.es t"e lay belie.er karmi# merit w"i#"$ w"en suffi#iently a##umulate%$ will enable t"e lay belie.er to be reborn "imself or "erself as a monk$ w"en#e "e #an pro#ee% to %e.elop "is enlig"tenment. !"era.a%a 5u%%"ist monasteries ten% to be aloof from so#iety. !"e goal is personal perfe#tion for t"e pra#titioner. !"e ultimate rewar% for 5u%%"ist pra#ti#e is to attain$ after %eat"$ a state of nirvana C a blissful oneness wit" t"e uni.erse from w"i#" rebirt" onto eart" or eart" like planets is no longer ne#essary. !"era.a%a 5u%%"ism is wi%ely pra#ti#e% to%ay in sout"east Asia. Ma"ayana 5u%%"ism split from !"era.a%a in t"e first few #enturies after t"e 5u%%"a6s %eat". !"e Ma"ayanists #laime% t"at !"era.a%a was too oriente% towar% in%i.i%ual self perfe#tion an% t"at t"e !"era.a%ins were ignoring t"e welfare of t"e mass of #ommon people. Ma"ayana 5u%%"ism re%u#e% t"e number of monasti# pre#epts an% instea% emp"a#i@e% t"e essential 5u%%"ist spirit of #ompassion. A Ma"ayana bodhisattva (seeker$ altruist+ takes a .ow to postpone "is or "er entry into nir.ana until all ot"er sentient beings #an likewise be sa.e%. !"us t"e Ma"ayana pra#titioner #ontinues to be reborn onto eart" or eart" like planets in or%er to sa.e "is fellow sentient beings by sprea%ing 5u%%"ism. In Ni#"iren 5u%%"ism$ t"e bo%"isatt.a is ;<E;<!MAIIY reborn on eart" or eart" like planets to work #ompassionately for "is fellow sentient beings. !"us nir.ana in Ni#"iren 5u%%"ism o##urs w"ile ali.e on eart" = an% it #onsists of a serene reali@ation t"at any obsta#le or problem #an be turne% aroun% into an impetus for growt" an% a sour#e of benefit. Nichiren Buddhism and 4ure .and Buddhism ;ure Ian% 5u%%"ism be#ame popular in :apan 'ust before Ni#"iren appeare% on t"e s#ene. Iike Ni#"iren 5u%%"ism$ ;ure Ian% a#knowle%ges t"at people in t"is age "a.e %iminis"e% #apa#ity$ an% are more benig"te% by gree%$ anger an% stupi%ity$ an% so$ people to%ay nee% a simpler religious pra#ti#e. !"at is w"y Ni#"iren in.ente% a simple regimen of re#iting a mantra an% portions of t"e Iotus 9utra to a man%ala. Howe.er ;ure Ian% takes t"is i%ea to an e?treme. ;ure Ian% tea#"es t"at people to%ay are utterly in#apable of attaining enlig"tenment on eart". ;ure Ian% tea#"es 7

people to pray to be reborn in t"e ;ure Ian%$ w"i#"$ being a para%ise$ is more #on%u#i.e to attaining enlig"tenment t"an eart". 5y tea#"ing t"is$ ;ure Ian% %rains people of t"eir %etermination$ .itality an% initiati.e. ;er"aps 3arl Mar? was t"inking of ;ure Ian% 5u%%"ism w"en "e wrote t"at religion is t"e opiate of t"e people. Ni#"iren 5u%%"ism is %efinitely NK! an opiate. Ni#"iren taug"t t"at e.en in t"is age$ "uman beings AN attain enlig"tenment t"roug" t"eir own efforts "ere on eart". !"ey 'ust nee% a simple pra#ti#e. !"us Ni#"iren 5u%%"ism$ instea% of tea#"ing people to /gi.e up0$ instea% gi.es people t"e means to #"allenge t"eir %estiny rig"t "ere$ rig"t now$ bot" in%i.i%ually an% as a so#iety. In#i%entally$ alt"oug" t"e ultimate rewar% in "ristianity$ :u%aism an% Islam is to attain a para%ise after %eat"$ t"ese t"ree religions also tea#" t"at t"e "uman #on%ition #an an% s"oul% be impro.e% "ere on eart"$ rig"t now. 9o t"e western %eisti# religions are a far #ry from ;ure Ian% 5u%%"ism. Nichiren Buddhism and Ien Buddhism It is well known t"at 7en 5u%%"ism uses primarily me%itation as its means to %e.elop enlig"tenment. !"ere are two main s#"ools of 7en 5u%%"ism. 9oto 7en belie.es me%itation s"oul% be not only %one seate%$ but also a##omplis"e% in e.ery%ay a#tions. 9o in 9oto 7en monasteries$ t"e way e.ery%ay a#tions are performe% is "ig"ly pres#ribe%. 9oto belie.es enlig"tenment is a gra%ual pro#ess. 8"ereas Ein@ai 7en belie.es in su%%en enlig"tenment t"roug" #ontemplating )oans (para%o?i#al ri%%les$ su#" as$ /8"at is t"e soun% of one "an% #lappingJ0+. In a#tual pra#ti#e in t"e Mnite% 9tates$ t"e %istin#tion between t"ese two s#"ools of 7en is sometimes blurre%. 9ome 7en a%"erents "a.e a .ery "ig" opinion of t"e Iotus 9utra$ an% so 7en 5u%%"ists are %efinitely not t"e >%e.ils> an% >slan%erers> Ni#"iren ma%e t"em out to be. !"e ob.ious %ifferen#e between 7en 5u%%"ism an% Ni#"iren 5u%%"ism is t"at Ni#"iren 5u%%"ism primarily relies on mantra an% sutra re#itation to a man%ala$ w"ereas 7en 5u%%"ism relies primarily on min%ful me%itation. 8"at te#"ni&ue a person uses to manifest "is 5u%%"aCnature is a matter of personal #"oi#e. 9ome te#"ni&ues are suite% to #ertain people$ w"ereas ot"er te#"ni&ues are better suite% to ot"er people. It is .ery %angerous to pres#ribe a single te#"ni&ue to t"e entire "uman ra#e$ to t"e e?#lusion of all ot"er met"o%s$ as if one si@e fits all. Nichiren Buddhism and Tibetan *Tantric/ Buddhism !antri# 5u%%"ism uses me%itation$ mu%ras ("an% gestures+$ esoteri# rituals$ many kin%s of mantras$ sutra re#itation$ an%$ in some s#"ools$ t"e "arnessing an% ele.ation of se?ual energy. !antri# 5u%%"ism is pra#ti#e% in !ibet an% in areas #ulturally influen#e% by !ibet. Iike 7en an% Ni#"iren 5u%%"ism$ !ibetan 5u%%"ism "as gaine% a foot"ol% in t"e west. !ibetan 5u%%"ists belie.e t"at w"en t"eir !ea#"er %ies$ "e will be &ui#kly rein#arnate% among t"em to lea% t"em again. !"ey belie.e "e #an be i%entifie% in #"il%"oo% by auspi#ious signs t"at "a% a##ompanie% "is birt"$ "is e?#eptional abilities an% "is past life re#olle#tions.

!"e lea%er of one !ibetan s#"ool is t"e 4alai Iama$ w"o until re#ently was also t"e politi#al lea%er of t"e !ibetan go.ernment in e?ile in In%ia. In #ontrast to !ibetan 5u%%"ism$ Ni#"iren 5u%%"ismG 4oes not use me%itation. 4oes not use mu%ras (e?#ept for "ol%ing t"e "an%s in an or%inary prayer position w"en #"anting+. 4oes not employ esoteri# rituals (e?#ept possibly t"e Go"on@on <ye Kpening eremony+. Mses only one mantra$ not many kin%s. 4oes not seek to employ se?ual energy. 4oes not belie.e t"at Ni#"iren is reborn among "is followers.

8e "a.e finis"e% #omparing Ni#"iren 5u%%"ism wit" t"e ot"er forms of 5u%%"ism familiar in t"e west. Now let6s #ompare Ni#"iren 5u%%"ism wit" t"e ma'or non 5u%%"ist religions. Nichiren Buddhism and #induism 5u%%"ism #ame from Hin%uism. Iike 5u%%"ists$ Hin%us belie.e in karmi# #ausality an% rein#arnation. Hin%us try to %e.elop enlig"tenment by pra#ti#ing .arious types of Yoga. 8"ereas t"e met"o% in Ni#"iren 5u%%"ism is mantra an% sutra re#itation to a man%ala. ;ra#titioners of Hin%uism ea#" "a.e a personal guru to w"om t"ey are %e.ote%. 8"ereas in%epen%ent Ni#"iren 5u%%"ists re.ere 9"akyamuni 5u%%"a an% Ni#"iren 4ais"onin$ e.en in t"e absen#e of being able to see t"em personally. In%epen%ent Ni#"iren 5u%%"ists %e.elop a #onne#tion wit" 9"akyamuni6s life by stu%ying t"e Iotus 9utra an% per"aps "a.ing statues of 9"akyamuni on t"e perip"ery of t"e altar. In%epen%ent Ni#"iren 5u%%"ists %e.elop a #onne#tion wit" t"e 4ais"onin6s life by stu%ying t"e Gos"o (letters written by Ni#"iren to followers+ an% by #"anting to t"e Go"on@on (w"i#" Ni#"iren ins#ribe%$ or w"i#" is a trans#ription of a Go"on@on by Ni#"iren$ ren%ere% by a subse&uent "ig" priest+. Hin%us belie.e in multiple go%s$ w"i#" t"ey belie.e a#tually e?ist. 8"ereas Ni#"iren 5u%%"ists belie.e in a single Mni.ersal Iaw. Multiple go%s e?ist in Ni#"iren 5u%%"ism$ but t"ey are metap"ori#al. !"ey symboli@e t"e .arious prote#ti.e for#es in nature an% so#iety t"at are a#ti.ate% by #"anting. It is well known t"at Hin%uism "as been "istori#ally asso#iate% wit" t"e #aste system in In%ia. 8"ereas in Ni#"iren 5u%%"ism$ all belie.ers (an% e.en non belie.ers+ are #onsi%ere% fun%amentally e&ual$ regar%less of so#ial status$ be#ause all people e&ually possess t"e 5u%%"a nature. Nichiren Buddhism and Taoism !aoists belie.e in a ;at" or !ao w"i#" is imminent wit"in e.eryt"ing. !"is is akin to t"e Ni#"iren 5u%%"ist belief in a Mni.ersal Iaw.

!aoists try to get #lose to t"e !ao by me%itating$ sometimes pra#ti#ing !ai "i "uan$ an% by li.ing simply$ naturally$ &uietly an% spontaneously. 8"ereas Ni#"iren 5u%%"ists use a met"o% of mantra an% sutra #"anting to a man%ala$ an% Ni#"iren 5u%%"ists try to master t"e #omple?ity of t"eir li.es rat"er t"an seeking to a.oi% it. !aoists belie.e t"e !ao #onsists of a female prin#iple (yin+ an% a male prin#iple (yang+. Yin an% Yang are a##epte% in Ni#"iren6s tea#"ings$ but t"ey are #onsi%ere% p"enomenal attributes of t"e Mni.ersal Iaw$ not t"e Mni.ersal Iaw itself. 8"en !aoists are #onfronte% by misfortune$ t"ey %o not struggle to o.er#ome t"e a%.ersity. Instea% t"ey go wit" t"e flow$ passi.ely a##epting t"eir %estiny. !"ey belie.e %oing t"is will bring t"em better %estiny in t"e long run. 8"ereas Ni#"iren 5u%%"ists a#ti.ely struggle to turn e.ery obsta#le or problem into an impetus for growt" an% a sour#e of benefit$ #"anging poison into me%i#ine. Nichiren Buddhism and the western deistic religions 1irst letDs %is#uss generalities t"at apply to !"en we will %is#uss ea#" spe#ifi# religion. "ristianity$ :u%aism an% Islam e&ually.

"ristianity$ :u%aism an% Islam all belie.e in a Go% or 9upreme 5eing w"o "as a "uman like personality. 8"ereas Ni#"iren 5u%%"ists belie.e in a Mni.ersal Iaw w"i#" is not a personality$ but more like a for#e or like a law of p"ysi#s. A##ountability in t"e western %eisti# religions is obtaine% by telling people t"at if t"ey are goo%$ t"ey will go to "ea.en after t"ey %ie$ w"ereas if t"ey are ba%$ t"ey will go to "ell. In Ni#"iren 5u%%"ism$ a##ountability is a#"ie.e% by telling people t"at all t"eir a#tions$ goo% an% ba%$ will e.entually #ome ba#k to t"em as effe#ts$ w"et"er later in t"is lifetime or in a future lifetime. !"e !en omman%ments of t"e western %eisti# religions are not unlike some Hinayana 5u%%"ist pre#epts$ espe#ially t"e famous >1i.e ;re#epts> of 5u%%"ism C %o not lie$ %o not steal$ %o not kill$ %o not be un#"aste$ an% %o not %rink into?i#ants. In Ni#"iren 5u%%"ism t"ere is only one pre#ept C to wors"ip t"e Go"on@on an% remain fait"ful t"roug"out your life. !"en any errors in your be"a.ior will #orre#t t"emsel.es naturally. 9o mu#" for t"e broa% generalities. Now to ea#" spe#ifi# religion. Nichiren Buddhism and 2hristianity "ristianity tea#"es t"at Go% is a !rinity #onsisting of Go% t"e 1at"er$ Go% t"e 9on (:esus+$ an% Go% t"e Holy 9pirit. !"is is not unlike t"e Ni#"iren 5u%%"ist %o#trine of 3u 3e "u no 9antai$ w"i#" e?plains t"at t"e entity ( "u+$ p"ysi#al aspe#t (3e+$ an% spiritual aspe#t (3u+ are inseparable an% are all part of one w"ole being. In t"is #ase$ "u (entity+ is parallel to Go% t"e 1at"er$ 3e (p"ysi#al aspe#t+ is parallel to Go% t"e 9on or :esus$ an% 3u (t"e spiritual aspe#t+ is parallel to Go% t"e Holy 9pirit. !"e %ifferen#e is$ t"e "ristian %o#trine of t"e Holy !rinity is referring only to Go%$ w"ereas t"e Ni#"iren 5u%%"ist %o#trine of 3u 3e "u no 9antai refers to ea#" an% e.ery "uman being.

In at"oli#ism an% in some ;rotestant "ur#"es$ t"e transubstantiate% sa#rifi#ial brea% an% wine are t"oug"t to be tantamount to t"e bo%y an% bloo% of "rist. !"is is .aguely reminis#ent of "ow$ after a Ni#"iren 5u%%"ist <yeCKpening eremony$ t"e Go"on@on or 5u%%"a statue being so treate% "as been en%owe% wit" a spiritual aspe#t$ an% is$ in a sense$ li.ing. In most forms of "ristianity Go% is t"oug"t to "a.e manifeste% Himself in "uman form as "rist. In Ni#"iren 5u%%"ism$ t"e Kriginal 5u%%"a$ t"oug" not a Go%$ always manifests "imself in "umanoi% form$ on e.ery eart"Clike planet t"roug"out t"e uni.erse$ to tea#" 5u%%"ism to t"e people t"ere. Nichiren Buddhism and Islam Islam$ unlike "ristianity$ tea#"es t"at Go% (Alla"+ is not a !rinity but a single being$ in%i.isible$ wit"out "elpers or partners. Islam regar%s :esus as a legitimate prop"et$ but not as t"e 9on of Go%. IslamDs monot"eism is akin to t"e Ni#"iren 5u%%"ist belief in a single Mni.ersal Iaw. !"e %ifferen#e is$ in Ni#"iren 5u%%"ism t"e #entral for#e is like a law of p"ysi#s$ not a "umanClike personality. Also$ IslamDs relian#e on t"e prop"et Mo"amma% is reminis#ent of t"e relian#e by #onser.ati.e Ni#"iren 5u%%"ists on t"e prop"et Ni#"iren (of #ourse$ t"at is w"ere t"e similarity en%s. Mo"amma% an% Ni#"iren are ra%i#ally %ifferent from ea#" ot"er+. !"e militan#y we see in some Muslims is not unlike t"e militan#y of some of Ni#"irenDs followers %uring Ni#"irenDs lifetime an% beyon%. At t"e same time$ many mo%erate Muslims seek brot"erly outrea#" wit" people of ot"er fait"s$ an% t"is is more akin to t"e mo%ern in%epen%ent Ni#"iren 5u%%"ist$ w"o respe#ts ot"er religions. Nichiren Buddhism and ;udaism :u%aism emp"asi@es t"e family an% family life$ an% #ommunity$ an% t"is is not unlike t"e Ni#"iren 5u%%"ist belief t"at >fait" e&uals %aily life>. In Ni#"iren 5u%%"ism in :apan$ t"e Hokkeko in parti#ular is a family oriente% bran#" of Ni#"iren 5u%%"ist pra#ti#e. :u%aism is monot"eisti#$ an% t"is is not unlike t"e Ni#"iren 5u%%"ist belief in a single Mni.ersal Iaw. 5ut again$ in Ni#"iren 5u%%"ism t"e #entral for#e is not a "umanClike personality. :u%aism is te#"ni#ally open to anyone w"o wants to #on.ert$ regar%less of et"ni# ba#kgroun%$ but in a#tual pra#ti#e :u%aism ten%s to be an et"no#entri# religion. !"e :ewis" people belie.e t"at t"ey possess a spe#ial relations"ip wit" Go% w"i#" ot"er people %o not "a.e. 8"ereas Ni#"iren 5u%%"ism is a truly uni.ersal religion$ not an et"no#entri# religion. After all$ people of all nationalities an% in many #ountries an% parts of t"e worl% pra#ti#e Ni#"iren 5u%%"ism$ not only :apanese people. :ews "a.e been perse#ute% t"roug"out "istory$ in part be#ause t"ey belie.e t"ey "a.e a spe#ial status wit" Go% t"at ot"er people %o not s"are in. Iikewise$ in Ni#"irenDs lifetime an% beyon%$ many of Ni#"irenDs most loyal followers were perse#ute% be#ause 7

of t"eir religious e?#lusi.ity an% militan#y. 8"ereas mo%ern in%epen%ent Ni#"iren 5u%%"ists ten% to "a.e an e#umeni#al outlook towar% ot"er religions an% "en#e t"ey %o not in.ite perse#ution. % note about practitioners o! other religions 8"en someone makes a #ause$ by far t"e greatest #omponent of t"at #ause is its IN!<N!. 1or t"is reason$ sin#e followers of ot"er religions M<AN to make goo% #auses t"roug" t"eir religious pra#ti#es$ t"ey 4K make goo% #auses. !"us Ni#"iren 5u%%"ism is not t"e only way. !"e only to?i# religion is ;ure Ian% 5u%%"ism. It tea#"es people to gi.e up on e.er be#oming "appy w"ile ali.e "ere on eart"$ an% so its message is fun%amentally pessimisti# an% negati.e. !"e pre#e%ing paragrap"s seem to imply t"at most ot"er religions are 'ust as goo% or nearly as goo% as Ni#"iren 5u%%"ism. !"e rea%er surely noti#es t"at t"is #ontra%i#ts Ni#"iren "imself$ w"o taug"t t"at only "is tea#"ing was .ali% an% t"at all t"e ot"er forms of 5u%%"ism$ as well as all t"e nonC5u%%"ist religions$ s"oul% be utterly %is#ar%e%. 5ear in min% t"at Ni#"iren li.e% in a feu%al so#iety$ in a time of rigi% absolutes. 5ut to%ay we li.e in a mo%ern$ pluralisti# so#iety. Eemember t"at me%ie.al "ristians went on bloo%y #rusa%es against t"e Muslim /infi%els0$ w"ereas to%ay many "ristian lea%ers seek %ialogue an% brot"erly outrea#" wit" Muslims. Iikewise$ t"e mo%ern Ni#"iren 5u%%"ist #an take a more tolerant an% open min%e% attitu%e towar% ot"er religions t"an Ni#"iren "imself %i%. !"e rea%er mig"t be #onfuse%$ be#ause earlier in t"is web site I asserte% t"at Ni#"iren is a Great 5o%"isatt.a an% a ;ro.isional 5u%%"a$ w"ereas now I am saying t"at Ni#"iren was 8EKNG about somet"ing. 5ut in reality t"ere is no #ontra%i#tion. !"e 4alai Iama is un%oubte%ly a 5u%%"aB yet w"en "e instigate% a !ibetan uprising before t"e -**, Klympi#s$ "e only got t"ousan%s of monks mur%ere% by "inese sol%iers$ most by "a.ing t"eir "ea%s smas"e% against t"e walls of t"eir own temples. !"us alt"oug" t"e 4alai Iama is un%oubte%ly a 5u%%"a$ "e is still #apable of making a mistakeB "e is not infallible. !"at is be#ause t"e life of 5u%%"a an% t"e life of #ommon mortals #oe?ist wit"in e.eryone. !"e same applies to Ni#"iren. Alt"oug" Ni#"iren is great$ "e is not infallible. He was wrong to say t"at all ot"er religions besi%es "is own are no goo%$ an% t"e mo%ern Ni#"iren 5u%%"ist #an be more tolerant of ot"er religions t"an Ni#"iren "imself was. In t"e Gos"o$ w"en Ni#"iren talks about %is#ar%ing ;ure Ian% 5u%%"ism$ we s"oul% take it literally. 5ut w"en Ni#"iren talks about %is#ar%ing ot"er forms of 5u%%"ism or

non 5u%%"ist religions an% p"ilosop"ies$ we s"oul% take it as a metaphor for our pro#ess of /%is#ar%ing0 any lingering nonC5u%%"ist attitu%es w"i#" still may #rop up o##asionally wit"in our li.es C su#" asG being irresponsibleB blaming our en.ironmentB skipping gongyoB being pessimisti#$ %oubting t"e Go"on@onB being %is"onestB being unkin%B being la@yB being intolerantB being selfis"B et#. et#. Nichiren Buddhism and -agic J 'hamanism Magi# is .ery familiar. 9"amanism is #losely relate% to magi#$ employing some of t"e same pra#ti#es$ e?#ept t"at 9"amanism tries to form allian#es wit" allege%ly e?isting spirit entities in or%er to fulfill one6s %esires. 1rom t"e stan%point of Ni#"iren 5u%%"ism$ t"e %anger of using magi# is t"at t"ere is no gui%e. !"erefore$ a person #an get "imself into a lot of trouble by using magi#. 1or instan#e$ if one #asts a magi# spell to attra#t a million %ollars$ "e may be in.ol.e% in a traffi# a##i%ent t"at turns "im into a paraplegi#$ an% t"en t"e lawsuit may in%ee% yiel% a net sum of one million %ollars. In t"e #ase of 9"amanism$ e.en assuming t"at t"e spirit entity being entreate% is real$ t"e spirit entity may "a.e e.il ulterior moti.es for answering t"e prayer. Also$ 5u%%"ism tea#"es t"at no one #an #reate fortune for us$ or #"ange our negati.e karma$ e?#ept we oursel.es. Not"ing ba% #an "appen w"en we #"ant to t"e Go"on@on for t"e fulfillment of our %esires$ no matter "ow base our %esires mig"t be. !"at is be#ause$ w"en we #"ant for somet"ing unwise$ it will not "appen. Instea%$ our #"anting will ele.ate t"e %esire until t"e %esire be#omes wiser$ an% t"en$ w"en we are #"anting for a wise %esire$ our wis" will finally be fulfille%. If a Ni#"iren 5u%%"ist #"ants to t"e Go"on@on for a million %ollars (an% it is perfe#tly alrig"t to %o so+$ t"e Go"on@on guides t"e prayer. !"e belie.er may not get a full million$ but "e will get t"e money "e truly #urrently nee%s$ an% in a way t"at is fully #ompatible wit" <2<EY aspe#t of "is "appiness. !"e belie.er6s #"anting will also #ause "im to mature$ so t"at "e be#omes more in%ustrious$ more #reati.e$ more "ar% working$ an% better #onne#te%$ so t"at "e #an earn more money by "is own efforts in a /#on.entional0 manner. An% "is #"anting mig"t #ause "im to a%opt wiser spen%ing "abits$ li.ing wit"in "is means$ so t"at "e #an save more money. 1or t"ese reasons$ 'ust as magi# an% 9"amanism are pro"ibite% in "ristianity$ likewise$ Ni#"iren 5u%%"ists ne.er pra#ti#e magi# or 9"amanisti# te#"ni&ues. Also$ it is wrong to regar% t"e Go"on@on as a /magi# #"arm0 t"at literally makes e.ery %esire materiali@e. !"e Go"on@on %oesn6t work t"at way. "anting to t"e Go"on@on puts us into t"e orbit of true "appiness$ long term$ an% t"is %oes not always mean fulfilling e.ery s"ort term %esire$ sin#e some of our %esires are mistaken. Nichiren Buddhism and NumerologyJ%strology

It is well known t"at numerology postulates t"at karmi# ten%en#ies an% likely future out#omes #an be %e#ip"ere% t"roug" t"e patterns of numbers surroun%ing a #ir#umstan#e. Iikewise$ astrology tea#"es t"at one6s birt" %ate$ astrologi#al sign$ an% t"e positions of t"e stars #an illuminate karmi# ten%en#ies an% likely future out#omes. Ni#"iren 5u%%"ism %oes not e?#lu%e t"ese possibilities per se. ;er"aps numbers an% t"e stars #an in%ee% tell us somet"ing about our momentum an% ten%en#ies. 5ut Ni#"iren 5u%%"ism woul% a%% t"at we are not boun% by t"ese #orrelations$ be#ause any negati.e ten%en#y or probability #an be altere% for t"e better t"roug" Ni#"iren 5u%%"ist pra#ti#e$ sin#e #"anting Nam Myo"o Eenge 3yo allows us to transform an% superse%e our negati.e karma. Ni#"iren 5u%%"ism %oes not e?pli#itly %eny numerology or astrology$ but Ni#"iren 5u%%"ism states t"at ultimately we "a.e free will$ an% t"at we #an a#ti.ely %etermine our own %estiny$ %espite any numerologi#al or astrologi#al #onte?t. It is alrig"t for a Ni#"iren 5u%%"ist to #onsult a "oros#ope$ use numerology or e.en rea% tea lea.es$ as long as it %oes not be#ome a %istra#tion. !"e primary emp"asis s"oul% be pla#e% on 5u%%"ist pra#ti#e. !"en$ t"ese ot"er pre%i#ti.e pseu%oC s#ien#es #an play a useful limite% role in alerting us to t"ings w"i#" we #an t"en #"ange t"roug" our 5u%%"ist pra#ti#e. #s Nichiren Buddhism paci"istic? In 1-)9 Ni#"iren wrote >Eeply to 9"i'o 3ingo> to 9"i'o 3ingo$ a samurai p"ysi#ian w"o was one of Ni#"irenDs most loyal followers. 3ingo "a% reporte% to Ni#"iren t"at "e "a% been ambus"e% by ot"er samurai$ w"o were 'ealous of "is su##ess$ an% t"at "e "a% foug"t "is way out of t"e ambus" an% "a% es#ape% un"arme%. !"is is an e?#erpt from Ni#"irenDs reply letter to 3ingoG >I "a.e #arefully rea% your letter$ in w"i#" you %es#ribe% t"e re#ent skirmis" wit" powerC ful enemies. 9o t"ey "a.e finally atta#ke% you. It is a matter of re'oi#ing t"at your usual pru%en#e an% #ourage$ as well as your firm fait" in t"e Iotus 9utra$ enable% you to surC .i.e un"arme%... You must "a.e es#ape% %eat" be#ause of t"is %eity6s VMaris"itenDsW prote#tion. Maris"iten ga.e you skill in swor%smans"ip$ w"ile I$ Ni#"iren$ "a.e beC stowe% upon you t"e fi.e #"ara#ters of Myo"o Eenge 3yo. !"ere #an be no %oubt t"at Maris"iten prote#ts t"ose w"o embra#e t"e Iotus 9utra. Maris"iten also up"ol%s t"e IoC tus 9utra an% t"us "elps all li.ing beings. <.en t"e wor%s /!"ose w"o 'oin t"e battle are all on t"e front line0 Vfrom a !aoist workW %eri.e from t"e Iotus 9utra. <mploy t"e strategy of t"e Iotus 9utra before any ot"er. !"en$ /All enemies are #rus"e%.0 !"ese gol%en wor%s will ne.er pro.e false. !"e "eart of strategy an% swor%smans"ip %eri.es from t"e Mysti# Iaw. Ha.e profoun% fait". A #owar% #annot "a.e any of "is prayers answere%.> Here is an imaginary reply letter w"i#" Ni#"iren 4I4 NK! sen% to 3ingoG >9"i'o 3ingo$ I un%erstan% from your messenger t"at se.eral of your fellow samurai$ 'ealous of your su##ess$ ambus"e% you an% trie% to kill you. Your messenger furt"er inC

%i#ate% t"at you foug"t wit" your swor% to sa.e your life an% t"at you es#ape% t"e mel C ee un"arme%. 9"i'o$ you s"oul% be as"ame% of yourselfA You s"oul% "a.e #"ante% %aimoku un%er your breat"$ gotten %own from your "orse$ gi.en up your swor%$ knelt %own on your knees$ an% begge% for your life.> Again$ Ni#"iren %i% not sen% t"is kin% of letter. It s"oul% be ob.ious from t"e reply Ni#"iren %i% sen% t"at Ni#"iren ne.er e&uate% 5u%%"ism wit" pa#ifism. 5y t"e way$ 9"akyamuni "imself$ w"ile a royal prin#e$ was traine% in an an#ient In%ian martial art #alle% 2a'ramus"ti. In 5-* a.%.$ an In%ian 5u%%"ist monk name% 5o%"i%C "arma broug"t 2a'ramus"ti to t"e 9"aolin temple in Hunan pro.in#e$ "ina$ an% in t"e following #enturies$ t"e 9"aolin monks e?pan%e% 2a'ramus"ti to #reate 9"aolin 3ung 1u. It is #ommon sense t"at Ni#"iren 5u%%"ists s"oul% ne.er atta#k anyone first$ unless to %efen% a "elpless woman w"o is about to be rape%$ for e?ample. 5ut w"en you are atC ta#ke%$ an% t"e atta#ker is morally wrong to atta#k you$ an% your safety is in 'eopar%y$ you may a#t to %efen% yourself an% your lo.e% ones. An% wit" all t"e #rime in to%ayDs worl%$ parti#ularly if you li.e near a #ity$ you are morally 'ustifie% if you %e#i%e to stu%y karate or bo?ing or somet"ing similar to prepare yourself. 5esi%es$ itDs also goo% e?er C #ise. It is important not to o.erCrea#t$ an% it is important to limit oursel.es to proportionate for#e. An% stop atta#king on#e t"ere is no more %anger C %o not keep on atta#king 'ust to punis" t"e offen%er. Instea% of punis"ing t"e offen%er yourself$ #all t"e #ops. Iet t"e 'u%ge %e#i%e on t"e punis"ment. Nichiren Buddhism and A1ortion <arlier in t"is website$ in t"e se#tion entitle% /8"y ;ra#ti#e Ni#"iren 5u%%"ismJ0$ I state% t"at a finan#ially presse% #ouple$ wit" t"e female being pregnant$ w"o struggles to upgra%e t"eir finan#es an% #on#ei.es t"eir #"il% %espite all %iffi#ulties$ is a#ting in a#C #or%an#e wit" t"e uni.ersal law$ be#ause t"ey are s"owing respe#t for "uman life$ w"ereas a #ouple w"o take t"e easy way out an% "as an abortion is slan%ering t"e uniC .ersal law$ be#ause t"ey are s"owing #ontempt for "uman life. In mi% 9eptember -*11 I re#ei.e% an email from a woman in t"e M3 w"o at t"at time "a% been an 9GI member for ) years. 9"e was #riti#al of t"is antiCabortion statement in my website. 9"e sai% t"at by inserting my personal opinion into a %o#ument %es#ribing 5u%%"ism I was slan%ering$ be#ause I woul% gi.e people t"e wrong impression of 5u%%"ism. I "a.e se.eral rea#tions to t"is$ some of w"i#" I s"are% wit" t"is woman in a reply email. I spe#ulate% t"at t"e woman w"o #riti#i@e% me probably "a% an abortion "erself

in t"e past an% w"at s"e rea% on my website bot"ere% "er #ons#ien#e. I #on#lu%e% my reply email by stating t"at t"e real slan%er is abortion$ not t"e a#t of #on%emning it. !"e Ni#"iren 5u%%"ist %o#trine of 3u 3e "u no 9antai makes it ines#apably #lear t"at at t"e moment of #on#eption$ t"e moment t"e sperm penetrates t"e egg an% a two #ell organism e?ists$ you "a.e a full fle%ge% "uman being$ wit" "uman importan#e an% "uC man rig"ts$ in#lu%ing t"e rig"t to life. /3u 3e "u no 9antai0 means /!"e entity$ bo%y an% spirit are t"ree on t"e surfa#e but one in essen#e0. Kn t"e le.el of p"ysi#al an% spiritual p"enomena (obser.able p"eC nomena+ t"e bo%y an% spirit seem separate an% temporary. 5ut %eep %own$ in t"e inC nermost %ept"s of life$ t"ere is an eternal entity wit"in ea#" life = w"et"er a "uman beC ing or e.en an ant. !"is eternal entity goes into slumber %uring t"e %eat" p"ase$ #arryC ing wit" it only karmi# momentums from pre.ious li.es. !"en w"en t"e being is reinC #arnate%$ it a#&uires a bo%y an% spirit instantly at t"e moment of #on#eption$ wit" all of t"e goo% an% ba% karma t"at t"e being "a% in "is or "er pre.ious lifetime. !"e %o#trine of 3u 3e "u no 9antai tea#"es t"at all t"ree p"ases of life = entity$ spirit an% bo%y = always o##ur toget"er w"ene.er t"e being is ali.e. 9o t"at means w"en a "uman sperm penetrates a "uman egg an% a two #ell li.ing orC ganism emerges$ it6s a full "uman being C be#ause it "as a spirit$ in%istinguis"able from t"e spirit of a 4, year ol% Har.ar% professorA Abortion is only 'ustifie% w"en t"ere "as been a rape$ in#est$ or w"en t"e pregnan#y if #ontinue% #oul% kill t"e mot"er. Mn%er any ot"er #ir#umstan#es$ abortion is mur%er. !o #ontinue wit" my e?ample from earlier in t"is web site$ suppose we "a.e a #ouple wit" t"e female pregnant an% t"eir finan#es will not allow t"em to support a #"il% (or an a%%itional #"il%+. 1irst t"ey s"oul% struggle to impro.e t"eir finan#es. If t"at %oesn6t work$ t"ey still "a.e no rig"t to abort t"e #"il%. !"ere are &ualifie% infertile parents an% ot"er #ouples w"o want to a%opt. <.en if no one is a.ailable to a%opt t"e baby$ t"e state #an pla#e t"e baby in an orp"anage. Alt"oug" an orp"anage is not an i%eal situC ation for a #"il% to grow up in$ still$ t"e #"il% "as 9KM< HAN < of be#oming "appy. 8"ereas if t"e #"il% is aborte%$ "e or s"e "as NK HAN < of be#oming "appy (in t"is lifetime+. 9in#e e.en a finan#ially presse% #ouple "as no rig"t to abort t"eir #"il%$ most %efinitely$ no young woman "as t"e rig"t to abort "er #"il% 'ust be#ause s"e wants to go to #olC lege. An% it is e.en more #ertain t"at no young la%y "as a moral rig"t to abort "er fetus 'ust be#ause s"e wants to go out an% party wit" "er frien%s$ go to nig"t #lubs$ an% get lai% all t"e time. A young woman w"o aborts "er #"il% for t"at reason is no %ifferent t"an some ot"er young woman w"o suffo#ates "er two year ol%. Ee#ently a young woman in a mu#" publi#i@e% #ase in t"e Mnite% 9tates was a#&uitte% of su#" a mur%er. !"is young wo C

man pla#e% a great .alue on spen%ing time wit" "er boyfrien% an% going to parties an% nig"tC#lubs wit" "er frien%s. Many people still feel s"e6s guilty be#ause of t"e e.i%en#e$ su#" as a lingering smell of %e#omposing fles" in t"e trunk of "er #ar$ an% t"e fa#t t"at s"e lie% to t"e poli#e an% "er parents an% waite% mont"s before reporting "er %aug"ter missing. 8e must all reali@e t"at abortion for #on.enien#e is :M9! A9 5A4 as %eliberately suf C fo#ating a - year ol%$ be#ause$ w"et"er t"e mur%er .i#tim is insi%e or outsi%e t"e womb$ t"e .i#tim is still a "uman being. Ni#"iren 5u%%"ist lea%ers w"o fail to take a strong publi# stan% for t"e rig"ts of t"e unC born an% against abortion are %eparting from Ni#"iren 5u%%"ist p"ilosop"y$ an% t"ey are guilty of gross negligen#e. A summary o" the typical email # recei e "rom readers I6.e "a% my email link %isplaye% at t"e beginning of t"e web page sin#e I first put up t"e site in -**). In -*1*C-*11 I6.e re#ei.e% about -4 emails a mont". <ig"ty per#ent of t"e emails are positi.e an% twenty per#ent are negati.e. 9ometimes t"e positi.e emails are simple s"ort statements telling me t"ey like my web site an% t"anking me for putting it up. At ot"er times people tell me t"ey are gla% to see t"at pra#ti#ing in%epen%ently is a .iable option wit"out any kin% of ba% #onse&uen#es atta#"e% to it. Kt"er times people wit" positi.e emails also ask me &uestions$ sometimes lengt"y &uestions$ about t"e %o#trine or pra#ti#e or about t"eir personal problems. (I always answer+. Kt"er positi.e emails (meaning positi.e about my web site+ are from un"appy 9oka Gakkai members. I get eig"t or ten emails of t"is type ea#" mont"$ an% usually t"e first e?#"ange of emails lea%s to a roun% of se.eral lengt"y e?#"anges. In t"ese emails$ 9oka Gakkai members tell me t"at t"ey are tire% of t"e in#essant %eman%s for more #ommitment of t"eir time an% energy to 9GI a#ti.ities (w"at t"ey are alrea%y %oing is ne.er enoug"+. !"ey also tell me t"ey are un#omfortable an% suspi#ious of t"e in#reasing emp"asis on t"e MentorP4is#iple relations"ip$ w"i#" is always pointing to 9GI ;resi%ent 4aisaku Ike%a rat"er t"an Ni#"iren 4ais"onin. Most 9GI members w"o write me about t"is tell me t"ey t"ink t"e emp"asis on Ike%a is #ultis". !"e negati.e emails (meaning negati.e towar% my web site+ are only one out of fi.e. !"ese usually #ome from ot"er 9oka Gakkai members$ t"ose w"o belie.e in t"e 9oka GakkaiDs positions lo#k$ sto#k an% barrel. I %o not belie.e most of t"ese emails are offi#ial #ommuni#ations from t"e organi@ation6s %esignate% representati.esB instea% t"ey are mostly efforts ma%e by in%i.i%ual members on t"eir own initiati.e. In t"ese emails I am typi#ally a##use% of ba#ksli%ing in fait" %ue to my statements in my web site t"at most ot"er religions are also wort"w"ile$ not only Ni#"iren 5u%%"ism. I am also a##use% of arrogan#e for stating t"at Ni#"iren was wrong to %ismiss ot"er religions. I am warne% t"at my assisting t"e ele#troni# transmission of t"e Go"on@on is a ba%

#ause$ an% o.erall I am warne% t"at some kin% of terrible karmi# retribution awaits me in my future if I %o not %ismantle my web site imme%iately. In t"e latter part of No.ember -*11 I en%ure% a parti#ularly annoying %ialogue wit" one su#" M9A 9oka Gakkai member$ a professional woman. 9"e tol% me s"e was emailing me in #onsultation wit" "er lea%ers$ in%i#ating t"at t"is time (an% per"aps for t"e .ery first time+ t"ere may "a.e been some offi#ial organi@ational in.ol.ement. 9"e tol% me (1+ it is wrong to #"ant to a statue of 9"akyamuniB (-+ t"at t"ere is no su#" t"ing as benefit an% punis"ment$ only karma$ w"i#" ten%s to be latentB an% (L+ t"at$ sin#e I %are% to %isagree wit" tra%ition an% wit" t"e ma'ority$ I was (automati#ally in "er min%+ li.ing in t"e worl% of anger. 9"e also %eman%e% t"at I take %own my website. If I "a% been willing to get su#ke% into a religious %ebate wit" "er$ I #oul% "a.e respon%e% point by pointG
1.

"anting to a statue of 9"akyamuni is like #"anting to a spe#ial$ unusual Go"on@on t"at says /Nam Myo"o Eenge 3yo$ 9"akyamuni0 %own t"e mi%%le$ rat"er t"an /Nam Myo"o Eenge 3yo$ Ni#"iren0. It is still t"e Kneness of ;erson an% Iaw in bot" #ases$ an% in eit"er #ase$ w"at you get from #"anting is t"e emergen#e of t"e oneness of YKME life wit" t"e Iaw. (!"e Kneness of ;erson an% Iaw is e?pli#it on t"e Go"on@on$ an% impli#it in a 5u%%"a statue+. benefit an% punis"ment all t"e time. 5enefit an% ;unis"ment is not %ifferent from karmaB it is simply t"e #onspi#uous be"a.ior of karma as it appears at #ertain times an% un%er #ertain #on%itions.

2. Mr. !o%a "imself$ a famous postCwar 9oka Gakkai ;resi%ent$ use% to talk about

3. I am not ne#essarily in t"e worl% of anger 'ust be#ause I %are to %isagree wit"

9oka Gakkai %o#trine. <.ery man an% woman "as t"e rig"t to %e#i%e w"at t"ey belie.e$ in%epen%ently$ as an in%i.i%ual$ irrespe#ti.e of w"at t"e ma'ority belie.es$ or w"at tra%ition "ol%s. Howe.er I ne.er %i% a%%ress t"ese rebuttals to "er$ be#ause I %i% not want to get su#ke% in to an en%less religious %ebate wit" "er. I say it woul% "a.e been /en%less0 be#ause t"e 9oka Gakkai t"oroug"ly in%o#trinates its members wit" t"e i%ea t"at /our way is t"e only way0. 9o I knew t"is woman woul% ne.er #"ange "er .iewpoints or see it my way no longer "ow long an% "ow tirelessly I %ebate% wit" "er. 9o instea% of issuing rebuttals to "er assertions$ I simply respon%e% to "er se.eral emails by telling "er t"at sin#e all t"e ma'or religions benefit t"eir belie.ers an% t"ere is more t"an one "elpful religion$ t"ere is likewise room in t"e worl% for more t"an one interpretation of Ni#"iren 5u%%"ism. I t"en urge% "er to be less self rig"teous an% narrow min%e% an% instea% to be#ome a religious pluralist. I also tol% "er t"at I most #ertainly woul% not take %own my websiteA I still "a.e not tol% you w"y I foun% t"is parti#ular email e?#"ange annoyingG
1. !"roug"out t"e e?#"ange$ "er tone was #on%es#en%ing an% /instru#ti.e0$ rat"er

t"an t"e tone of someone w"o is "a.ing a %is#ussion between e&uals.

2. 9"e ma%e a %ogmati# assessment of my life #on%ition wit"out knowing me as a

person. In ot"er wor%s$ s"e assume% t"at be#ause I %are% to publi#ally %epart from 9oka Gakkai %o#trine$ I must$ automati#ally$ be li.ing in t"e worl% of anger.
3. 8"en in "er t"ir% email s"e a%mitte% t"at s"e "a% only rea% t"e first few se#tions

of my website$ I aske% "er not to email me again$ until s"e "a% rea% my entire site. I tol% "er t"at on#e s"e "a% rea% my entire site$ s"e #oul% email me all s"e wants$ an% I woul% always answer. Howe.er s"e s"ortly t"ereafter sent me two more emails$ wit"out rea%ing t"e rest of my site$ blatantly an% ru%ely %isregar%ing my personal wis"es. At t"at point I notifie% "er t"at I was #utting off t"e %ialogue. 9in#e s"e "erself a%mitte% t"at s"e was emailing me in #onsultation wit" "er lea%ers$ I belie.e t"is time t"e 9oka Gakkai was trying to /%o somet"ing0 about my website. !"ey woul% like to see me #lose it %own$ or at least$ t"ey woul% like to #on.in#e me to mo%ify it more to t"eir liking. !"e reason is self e.i%entG My web site s"ows e.eryone w"o rea%s it t"at you #an pra#ti#e Ni#"iren 5u%%"ism in%epen%ently$ wit"out belonging to t"e 9oka Gakkai (or any ot"er Ni#"iren organi@ation+. Kb.iously$ t"e 9oka Gakkai %oes not like to see me sprea%ing t"at message$ be#ause t"ey are afrai% some people may rea% my web site an% t"en not 'oin t"e 9oka Gakkai$ or worse$ &uit t"e 9oka Gakkai. 8"at t"ey nee% to un%erstan% is t"at t"e fun%amental purpose of my website is not to "urt t"e 9oka Gakkai$ nor e.en to #ompete wit" t"e 9oka Gakkai. I personally %o not sa.e t"e names of people w"o email meB I am not trying to start an organi@ation. !"e purpose of my website is to make sure people know all t"eir options$ in#lu%ing t"e option to pra#ti#e in%epen%ently. Now it is true t"at a few people may "a.e rea% my site an% t"en %e#i%e% not to 'oin t"e 9GI. An% a few people may e.en "a.e rea% my site an% t"en &uit t"e 9GI. 5ut t"e 9GI must reali@e t"at t"ese people are t"e type of people w"o instin#ti.ely shrin) from in%o#trination an% regimentation anyway. !"ey woul% "a.e &uit t"e 9GI anyway sooner or later$ e.en without rea%ing my siteA An% I6% like to remin% e.eryone of somet"ing state% in an earlier se#tionG appro?imately 45O of all Ni#"iren 5u%%"ists in t"e Mnite% 9tates are e?C9oka Gakkai members w"o "a.e alrea%y &uit t"e organi@ation. 4i% all t"ose people &uit t"e 9GI be#ause t"ey rea% my websiteJ Impossible. 1irst of all$ my site "as only e?iste% sin#e -**)B t"e 9GICM9A "as "a% a "ig" %ropCout rate sin#e t"e 19)*s. 9e#on%ly$ I only get about H* to 9* rea%ers a week (t"is is e?plaine% in t"e ne?t se#tion+. 9o w"y did all t"ose t"ousan%s of e?C9GI members &uitJ 9in#e t"e 19)*sJ It wasn6t be#ause of my website$ so w"at was itJ ;er"aps it was t"e fa#t t"at t"ere is no finan#ial transparen#y. ;er"aps it was be#ause all important %e#isions are ma%e top %own rat"er t"an %emo#rati#ally. ;er"aps it was be#ause input an% #riti#ism offere% by rank an% file members is generally ignore%. ;er"aps it was be#ause of t"e Ike%a wors"ip. ;er"aps it was be#ause no matter "ow mu#" time an% energy a member %onates$ t"e organi@ation always %eman%s more. Instea% of worrying so mu#" about my little web site$ t"e 9oka Gakkai$ an% 9GICM9A in parti#ular$ woul% be far better off taking a goo% "ar% look at itself. Now as to 9oka Gakkai members pre%i#ting t"at I will suffer karmi# retribution if I %o not take %own my websiteG I "a.e been an in%epen%ent Ni#"iren 5u%%"ist sin#e -***$ an%

%uring t"at time my life "as impro.e% #onsi%erably. Not"ing ba% "as "appene% to me. In -*** I was working 4* "ours a weekB now in -*11$ I am working 5- "ours a week. Also in -*** I "a% a .ery %iffi#ult se#urity postB now in -*11$ I "a.e a mu#" easier se#urity post wit" better "ours t"at pays more t"an t"e ol% post. 5efore I was li.ing in t"e bottom "alf of a rente% "ouse wit" an absentee lan%lor% an% ba% plumbingB now I am li.ing in an e?#ellent apartment wit" all t"e ser.i#es an% amenities$ an% w"ere I am allowe% to keep #atsA 9in#e -***$ my relations"ip wit" my brot"er "as impro.e%. 1urt"ermore$ sin#e I went in%epen%ent in -***$ I "a.e en'oye% a .irtual e?plosion of personal #reati.ity$ w"i#" "as resulte% in t"e #reation of a 5u%%"ist web site$ a karate web site wit" my own illustrations$ a web site about t"e ol% 19,*s M9C4K9 software$ #omplete wit" s#reen #aptures$ a se#urity training web site$ an% i%eas for L** uni&ue inno.ati.e software programs (I a#tually wrote t"e best 1** of t"em an% I am %istributing t"em on anot"er web site+. 1urt"ermore$ sin#e going in%epen%ent$ I "a.e #ontinue% to a##omplis" %ramati#$ almost mira#ulous res#ues an% re"abilitations of stray #ats$ some almost #ompletely wil% at first$ an% t"is s"ows t"at my #ompassion is still going strong. 1inally$ I re#ently #oCaut"ore% a ni#"e book (not about 5u%%"ism+ wit" someone I met t"roug" t"is web site$ an% we "a.e en'oye% mo%est sales$ plus t"e fun of %oing it$ plus our new frien%s"ip. All t"e e.i%en#e suggests t"at t"e o##asional pre%i#tions t"at "a.e been ma%e sin#e -**) by some 9oka Gakkai members$ t"at I woul% soon re#ei.e some kin% of tremen%ous karmi# retribution$ if I %o not %ismantle my web site$ are 'ust plain wrong. In#i%entally$ I always reply to any email I re#ei.e$ e.en t"e negati.e ones. I only stop #ommuni#ating wit" someone if t"ey s"ow %isrespe#t to me personally C su#" as t"e abo.e %es#ribe% woman$ w"o kept rig"t on sen%ing me emails$ rig"t after I aske% "er to finis" rea%ing my site first$ before sen%ing me any furt"er emails. Summary o" the tra""ic to my we1 site A##or%ing to my web site statisti#s$ in t"e se#on% week of K#tober -*11$ I got 9L* .isitors. ,1O of t"e .isitors were new .isitors. Howe.er t"ere was an ,LO boun#e rate$ in%i#ating t"at only 1)O (or 159 .isitors+ use% t"e links in#lu%e% in my web site. !"ere are probably some people w"o rea% a substantial portion of my site without following t"e links$ but not many. !"us$ t"e per#entage of .isitors w"o a#tually rea% a substantial portion of my site #an be estimate% at -* per#ent$ or 1,H .isitors. 5ut t"at is assuming t"at ea#" .isitor is a %ifferent person. It is more likely t"at ea#" .isitor .isits - or L times in a gi.en week. 9o I probably "a.e H* to 9* rea%ers in a typi#al week. !"e greatest per#entage of my .isitors #ame from t"e #ontinental M.9. an% Alaska$ followe% by t"e 5ritis" Isles$ t"en by In%ia. !"ere were lesser numbers of .isitors from #ontinental western <urope$ 5ra@il$ Australia$ 9out" Afri#a$ G"ana$ an% :apan. Sound "iles o" people recitin! the Sutra Here is a link to %ownloa%able soun% files of people slowly #"anting t"e Hoben an% :uryo "apters of t"e Iotus 9utra. You #an follow along wit" your printe% Iiturgy in "an% an% t"us learn "ow to #"ant. Knly t"e man%atory parts are re#or%e%B t"e long 8

optional part in t"e mi%%le is not re#or%e%. Howe.er by following along an% learning ;art A an% ;art $ you will later be able to %o ;art 5 spontaneously. !"ere are two .ersions of Gongyo (t"e sutra #"anting+$ Ni#"iren 9"u6s .ersion an% t"e 9GI .ersion. !"e aut"or re#ommen%s t"e 9GI .ersion$ w"i#" #orrespon%s to w"at is printe% below. Also I re#ommen% /9GI 4aimoku0 w"i#" is a re#or%ing of Nam Myo"o Eenge 3yo being #"ante% #ontinuously an% rapi%ly by a group of people.
http://group .&ahoo.com/group/nichirenpi3/

!"e Iiturgy of Ni#"iren 4ais"onin6s 5u%%"ism Ho1en $hapter ,yo ho ren !e 2yo. Ho 1en pon. Dai ni. Ni7i seson. >u sanmai. An7o ni 2i. <o shari:hotsu. Sho:1ut?chi:e. >in7in muryo. <o chi:e mon. Nan!e nannyu. #ssai shomon. Hya2u:shi:1utsu. Sho "u no chi. Sho:i sha !a. Butsu (o shin!on. Hya2u sen man no2u. ,ushu sho 1utsu. >in !yo sho:1utsu. ,uryo doho. 9umyo sho7in. ,yosho "u mon. >o7u 7in7in. ,i:(o:u ho. @ui !i sho setsu. #shu nan!e. Shari:hotsu. <o 7u 7o:1utsu irai. Shu7u innen. Shu7u hiyu. 3o en !on2yo. ,u shu ho1en. #ndo shu7o. -yo ri sho 7a2u. Sho:i sha !a. Nyorai ho1en. $hi2en hara:mitsu. 3ai i !u:so2u. Shari:hotsu. Nyorai chi2en. 3odai 7innon. ,uryo mu!e. -i2i. ,u:sho:i. @en7o. <edas.?Sanmai. >in nyu musai. >o7u issai. ,i:(o:u ho. Shari:hotsu. Nyorai no. Shu7u "un:1etsu. <yo ses?sho ho. <on7i nyunan. .22a shushin. Shari:hotsu. Shu yo !on shi. ,uryo muhen. ,i:(o:u ho. Bus?shitsu 7o7u. Shi shari:hotsu. 0u shu 1u setsu.?Sho:i sha !a. Bus?sho 7o7u. Dai ichi 2e:u. Nan!e shi ho. 9ui 1utsu yo 1utsu. Nai no 2u7in. Shoho 7isso. Sho:i shoho. Nyo (e so. Nyo (e sho. Nyo (e tai. Nyo (e ri2i. Nyo (e sa. Nyo (e in. Nyo (e en. Nyo (e 2a. Nyo (e ho. Nyo (e honma2?2u2yo to. >uryo $hapter ,yo ho ren !e 2yo. Nyo rai 7u ryo hon. Dai 7u ro2u. *This part may be omitted/ Ni7i 1utsu !o. Sho 1o:satsu !yo. #ssai daishu. Sho (en:nanshi. Nyoto to shin!e. Nyorai 7otai shi !o. Bu !o daishu. Nyoto to shin!e. Nyorai 7otai shi !o. U 1u !o. Sho daishu& Nyoto to shin!e. Nyorai 7otai shi !o. @e7i 1o:satsu daishu. ,i:ro2u i shu. <assho 1ya2u 1utsu !on. Seson. 9ui !an ses?shi. <ato to shin7u 1utsu:!o. Nyo (e san 1ya2u i. Bu !on. 9ui !an ses?shi. <ato to shin7u 1utsu:!o

Ni7i seson. $hi sho 1o:satsu. San sho "u shi. Ni !o shi !on. Nyoto tai cho. Nyorai hi:mitsu. >in(u shi ri2i. #ssai se2en. Tennin !yu. Ashura. 3ai i 2on sha2a:muni:1utsu. Shus?sha2u:shi !u. 3o !aya7o. "u on. @a o do7o. To2u a:no2u:ta:ra san:mya2u san1odai. Nen (en: nanshi. <a 7itsu 7o:1utsu irai. ,uryo muhen. Hya2u sen man no2u. Nayuta 2o. Hi nyo !o hya2u sen man no2u. Nayuta. Aso!i. San(en dai sen se2ai. 3e shi u nin. ,atchi mi7in. 3a o to1o. <o hya2u sen man no2u. Nayuta. Aso!i 2o2u. Nai !e ichi:7in. Nyo (e to !yo. >in (e mi7in. Sho (en:nanshi. 4 i un!a. @e sho se2ai. 3a to2u shiyui. 3yo2ei chi !o. Shu "u. ,i:ro2u 1o:sat?to. 3u 1ya2u 1utsu !on. Seson. @e sho se2ai. ,uryo muhen. Hi san7u sho chi. 9a2u hi shin:ri2i sho !yu. #ssai shomon. Hya2u:shi:1utsu. # murochi. 0u no shiyui. $hi !o !enshu. <ato 7u. A:yui:ot:chi:7i. 4 (e 7i chu. 9a2u sho "u das?seson. Nyo (e sho se2ai. ,uryo muhen. Ni7i 1utsu !o. Dai 1osas?shu. Sho (en:nanshi. 3onto "unmyo. Sen!o nyoto. @e sho se2ai. Nya2u 7a2u mi7in. <yu "u 7a2u?sha. >in ni i 7in. #chi:7in i22o. <a 7o:1utsu irai. Bu 2a o shi. Hya2u sen man no2u. Nayuta. Aso!i 2o. >i 7u (e rai. <a 7o (ai shi. Sha1a se2ai. Seppo 2yo2e. 9a2u o yosho. Hya2u sen man no2u. Nayuta. Aso!i 2o2u. Dori shu7o. Sho (en:nanshi. 4 (e chu!en. <a setsu nen:do:1ut?to. U 1u !on !o. Nyu o nehan. Nyo (e 2ai i Ho1en "un:1etsu. Sho (en:nanshi. Nya2u u shu7o. -aishi !a sho. <a i 1utsu:!en. 3an !o shin to. Sho 2on ridon. @ui sho o do. Shosho 7i setsu. ,yo7i "udo. Nen2i daisho. 9a2u:1u !en !on. To nyu nehan. U i shu7u ho1en. Setsu mimyo ho. No ryo shu7o. Ho2?2an!i shin. Sho (en:nanshi. Nyorai 2en sho shu7o. <yo o sho1o. To2u ha2?2u 7u sha. # (e nin setsu. <a sho shu22e. To2u a:no2u:ta:ra. San:mya2u san1odai. Nen !a 7itsu. >o: 1utsu irai. 3u:on nya2u shi. Tan ni ho1en. 3yo2e shu7o. -yo nyu 1utsu:do. Sa nyo (e setsu. Sho (en:nanshi. Nyorai sho en 2yoden 3ai i dodas?shu7o. Wa2u se2?2oshin. Wa2u set?tashin. Wa2u 7i 2oshin. Wa2u 7i tashin. Wa2u 7i 2o7i. Wa2u 7i ta7i. Sho sho !on:setsu. 3ai 7itsu "u 2o. Sho:i sha !a. Nyorai nyo7it?chi2en. San!ai shi so. ,u u sho7i. Nya2u tai nya2u shutsu. 9a2u mu (ai:se. <yu metsu:do sha. Hi 7itsu hi 2o. Hi nyo hi i. 0u nyo san!ai. 3en no san!ai. Nyo shi shi 7i. Nyorai myo 2en. ,u u sha2u:myo.

# sho shu7o. U shu7u sho. Shu7u yo2u. Shu7u !yo. Shu7u o2u:so. 0un:1e2?2o. 9o2u ryo sho sho (en!on. # nya22an innen. Hiyu !on7i. Shu7u seppo. Shosa 1utsu:7i . ,i (o (an pai . Nyo (e. <a 7o:1utsu irai. >indai 2u:on. >umyo muryo. Aso!i 2o. >o7u "u:metsu. Sho (en:nanshi. <a hon !yo 1o:satsu do. Sho 7o 7umyo. 3on yu mi 7in. Bu 1ai 7o shu. Nen 2on hi 7itsu metsu:do. Ni 1en sho !on. To shu metsu:do. Nyorai i (e ho1en. 3yo2e shu7o. Sho:i sha !a Nya2u 1u2:2u:7u o se. Ha2u:to2u shi nin. 0u shu (en!on. Bin!u !esen. Ton:7a2u !o:yo2u Nyu o o2u:so. ,o2en mo chu. Nya22en nyorai. >o (ai "u: metsu. Ben 2i 2yoshi. Ni e endai. 0u no sho o. Nan(o shi so. 3u!yo shi shin. @e 2o nyorai. # ho1en setsu. Bi:2u to chi. Sho1us?shus:se. Nan 2a chi!u. Sho:i sha !a. Sho ha2u:to2u nin. 3a muryo. Hya2u sen man no2:2o. Wa2u u 2en 1utsu. Wa2u "u 2en sha. # shi7i 2o. <a sa (e !on. Sho 1i:2u. Nyorai nan 2a to22en. Shi shu7o to. ,on nyo (e !o. Hit?to sho o. Nan(o shi so. Shin ne ren1o. 3atsu:!o o 1utsu. Ben shu (en!on. @e 2o nyorai. Sui "u 7itsu metsu. Ni !on metsu:do. U (en:nanshi. Sho:1utsu nyorai. Ho 2ai nyo (e. # do shu7o. 3ai 7itsu "u 2o. Hi nyo ro:i. $hi:e so:datsu. ,yo ren ho:ya2u. @en 7i shu1yo. <o nin ta. sho shi: so2u. Nya2u 7u ni7u. Nai:shi hya2u:shu. # u 7i:en. 4n shi yo:2o2u. Sho shi o !o. 4n ta do2u:ya2u. 9a2u hotsu monran. .nden u 7i. @e7i !o 1u. <en rai 2i 2e. Sho shi on do2u Wa2u shitsu honshin. Wa2u "u shis?sha. 9o 2en !o 1u. 3ai dai 2an!i. Hai2i mon7in. @en nan non 2i. <ato !uchi. <o 1u2u do2u:ya2u. <an 2en 2uryo. 3yo shi 7umyo. Bu 2en shi to. 3uno nyo (e. . sho 2yo1o. <u 2o ya2u:so. Shi2i 2o mimi. 3ai shitsu !u:so2u. Toshi wa!o. 9o shi ryo 1u2u. Ni sa (e !on. Shi dai ro:ya2u. Shi2i 2o mimi. 3ai shitsu !u:so2u. Nyoto 2a 1u2u. So2u 7o 2uno. ,u 1u shu!en. <o sho shi chu. 0u shis?shin 7a. 3en shi ro:ya2u. Shi2i 2o !u 2o. So2u:1en 1u2u shi. Byo 7in 7o yu. 9o shis shin 7a. 3en !o 1u rai. Sui ya2:2an!i. ,on7in !u:sha2u 7i 1yo. Nen yo !o ya2u. Ni "u 2o 1u2u. Sho:i sha !a. Do22e 7innyu. Ship?ponshin 2o. 4 shi 2o. Shi2i 2o ya2u. Ni i "u mi. Bu sa (e nen. Shi shi 2a min. # do2u sho chu. Shin 2ai tendo. Sui 2en !a 2i. <usha2?2uryo. Nyo (e 2o ya2u. Ni "u 2o 1u2u. <a 2on to setsu ho1en. -yo 1u2u shi ya2u. So2u sa (e !on. Nyoto to chi. <a 2on sui ro. Shi 7i i shi. @e 2o ro:ya2u. 3on ru (ai shi. Nyo 2a shu 1u2u. ,ot?tsu "u sai. Sa (e 2yo i. Bu shi ta:2o2u. 3en shi !en !o. Nyo 1u i shi.

@e7i sho shi. ,on 1u haiso. Shin dai uno. Ni sa (e nen. Nya2u 1u (ai sha. >imin !ato. No 2en 2u!o. 3on7a s1a !a. 4n so ta:2o2u. >i yui 2oro. ,u 1u 7i2o. >o e hi2an. Shin (ui sho!o. Nai chi shi ya2u. Shi2i 2o mimi. So2u shu 1u2u shi. Do2u 1yo 2ai yu. <o 1u mon shi. Shichi to2u sai. >in 1en rai 2i. <en shi 2en shi. Sho (en:nanshi. 4 i un!a. Ha u nin no. Sesshi ro:i. 3omo (ai "u. Hot?cha. Seson. Butsu !on. <a ya2u nyo (e. >o:1utsu irai. ,uryo muhen. Hya2u sen man no2u. Nayuta. Aso!i 2o. # shu7o 2o. # ho1en:ri2i. <on to metsu:do. 9a2u mu u no. Nyo ho setsu !a. 3omo 2a sha. Ni7i seson. 9o2u 7u sen shi!i. Ni setsu !e !on. *end o! part which may be omitted/ >i !a to2u 1ur?rai. Sho 2yo sho 2osshu. ,uryo hya2u sen man. 42u sai aso!i. >o seppo 2yo2e ,ushu o2u shu7o. -yo nyu o 1utsu:do. Nirai muryo 2o. # do shu7o 2o. Ho1en !en nehan. Ni 7itsu "u metsu:do. >o 7u shi seppo. <a 7o 7u o shi. # sho 7in:(u:ri2i. -yo tendo shu7o. Sui !on ni "u 2en. Shu 2en !a metsu:do. 3o 2uyo shari. <en 2ai e ren1o. Ni sho 2atsu:!o shin. Shu7o 2i shin:1u2u. Shichi:7i2i i nyunan. #sshin yo2?2en 1utsu. 0u 7i sha2u shinmyo. >i !a !yu shuso. 3u shutsu ryo7usen. <a 7i !o shu7o. >o (ai shi "u:metsu. # ho1en:ri2?2o. <en u metsu "u:metsu. 9o: 2o2u u shu7o. 3u!yo shin!yo sha. <a 1u o hi chu. # setsu mu7o ho. Nyoto "u mon shi. Tan ni !a metsu:do. <a 2en sho shu7o. ,otsu:(ai o 2u2ai. 3o "u i !en shin. -yo !o sho 2atsu:!o. #n !o shin ren1o. Nai shutsu i seppo. >in:(u ri2i nyo (e. 4 aso!i 2o. >o (ai ryo 7usen. <yu yo sho 7usho. Shu7o 2en 2o 7in. Dai 2a sho sho 7i. <a shi do annon. Tennin 7o 7uman. 4nrin sho do:2a2u. Shu7u ho Sho!on. Ho7u ta 2e2a. Shu7o sho yu:ra2u. Soten !ya2u ten2u. >o sas?shu !i: !a2u. U mandara 2e. San 1utsu !yu daishu. <a 7odo 1u 2i. Ni shu 2en sho 7in. U"u sho 2uno. Nyo (e shitsu 7uman. @e sho (ai shu7o. # a2u:!o innen. 3a aso!i 2o. 0u mon san1o myo. Sho u shu 2u:do2u. Nyuwa shichi:7i2i sha. So22ai 2en !ashin. @ai shi ni seppo. Wa2u:7i i shi shu. Setsu 1utsu:7u muryo. 3u nai 2en 1ussha. # setsu 1utsu nan chi. <a chi:ri2i nyo (e. .2o sho muryo. >umyo mushu 2o. 3u shu!o sho to2u.

Nyoto u chi sha. ,ot?to shi sho !i. To dan ryo yo 7in. Butsu:!o 7ip?pu2o. Nyo i (en ho1en. # 7i o shi 2o. >itsu (ai ni !on shi. ,u no se2?2omo. <a ya2u i se 1u. 3u sho 2u!en sha. # 1on1u tendo. >itsu (ai ni !on metsu. # 7o2en !a 2o. Ni sho 2yoshi shin. Ho:itsu 7a2u !o:yo2u. Da o a2u:do chu. <a 7o chi shu7o. <yo do "u !yo do. @ui o sho 2a do. # ses?shu7u ho. ,ai 7i sa (e nen. # !a ryo shu7o. To2u nyu mu:7o do. So2u 7o7u 1usshin. Silent Prayers ,ing the bell three times be!ore the !irst silent prayer, in between each silent prayer and a!ter the last silent prayer, chanting three daimo)u elongated and solemnly to with each bell ringing.
1irst 9ilent ;rayer I offer appre#iation to t"e 9"oten 7en'in$ t"e fun#tions in life an% t"e en.ironment t"at ser.e to prote#t us$ an% pray t"at t"ese prote#ti.e powers be furt"er strengt"ene% an% en"an#e% t"roug" my pra#ti#e of t"e Iaw. 9e#on% 9ilent ;rayer I offer profoun% appre#iation an% pray to repay my %ebt of gratitu%e to t"e Kriginal <ternal 5u%%"a 9"akyamuni$ to t"e Go"on@on of t"e !"ree Great 9e#ret Iaws$ to t"e Great 5o%"isatt.a Ni#"iren 4ais"onin$ to t"e 9enior ;riests w"o in"erite% an% transmitte% Ni#"iren6s tea#"ings$ to !ientai$ w"o systemati@e% t"e Iotus 9utra$ an% to 3umara'i.a$ w"o translate% t"e Iotus 9utra. !"ir% 9ilent ;rayer I pray t"at t"e great "umanisti# religions will permeate an% transform so#iety. I pray t"at I will personally #ontribute to t"is pro#ess %uring my lifetime. I offer appre#iation an% pray to repay my %ebt of gratitu%e to all t"ose w"o "a.e taug"t me Ni#"iren 5u%%"ism. 1ourt" 9ilent ;rayer I pray to bring fort" 5u%%"a"oo% from wit"in my life$ #"ange my karma$ an% fulfill my wis"es in t"e present an% t"e future. *6!!er additional prayers here./ 1ift" 9ilent ;rayer I pray for my %e#ease% relati.es an% for all t"ose w"o "a.e passe% away$ parti#ularly for t"ese in%i.i%ualsG *'ound the bell continuously while o!!ering prayers./ 9i?t" 9ilent ;rayer

I pray for pea#e t"roug"out t"e worl% an% t"e "appiness of all li.ing beings.

'ound the bell and chant Nam:myoho:renge:)yo three times to conclude *group chants in unison/.

<lossary

As"uraG Allegori#al /%emons0 t"at %emonstrate% a reorientation of e.il towar% goo%. AusteritiesG 9"akyamuni re'e#te% se.ere religious "ar%s"ips in fa.or of t"e Mi%%le ;at". 5o%"isatt.aG 9eeker of t"e 8ayB one w"o #ares for ot"ers. 5u%%"aG Kne w"o is aware of 5u%%"a"oo% wit"in "is or "er life. 5u%%"a"oo%G A state of life in w"i#" one manifests "is or "er 5u%%"aCnature. 5u%%"aCnatureG !"e innermost pure selfB e?ists wit"in w"et"er one is aware of it or not. 5u%%"ismG !"e religion starte% by 9"akyamuni in In%ia (5 t"CHt" #entury 5. .+. ommentaryG 8ritten #omments on a 5u%%"ist !reatise. 4aimokuG !"e in.o#ation of NamCMyoC"oCEenCgeC3yo (a mantra+. 4engyo 4ais"iG 5roug"t !6ienCt6ai 5u%%"ism to :apan$ foun%ing t"e !en%ai se#t. <nlig"tenmentG An awareness t"at one6s life "as t"e 5u%%"aCnature wit"in. GayaG A #ity in an#ient In%ia near w"ere 9"akyamuni attaine% enlig"tenment. /go%s0G Allegori#al beings w"o s"owe% "ow important 5u%%"ism is by "umbly seeking it. Go"on@onG A man%ala w"i#" most Ni#"iren belie.ers #onsi%er to be t"e supreme ob'e#t of wors"ip. GongyoG /Assi%uous pra#ti#e0 = t"e #eremony performe% morning an% e.ening by belie.ers.

Gos"oG Ietters Ni#"iren 4ais"onin wrote to "is belie.ers. !"ey #ontain "is tea#"ings. /Great on#entration an% Insig"t0G !6ienCt6ai6s systemati@ation of t"e Iotus 9utra. Hoben "apter (Iotus 9utra+G ;reparatory tea#"ing for oneness of 5u%%"a an% #ommon mortal. HonenG 5roug"t ;ure Ian% 5u%%"ism from "ina to :apan. HuiCYuanG Kriginate% ;ure Ian% 5u%%"ism$ in "ina. In#arnationG 9ee Eein#arnation. :uryo "apter (Iotus 9utra+G 1ull tea#"ing of oneness of 5u%%"a an% #ommon mortal. an #arry o.er between in#arnations. "inese.

3armaG 9elf #reate% goo% an% ba% %estiny.

3umara'i.aG !ranslate% Iotus 9utra from 9anskrit into

IotusG 1lower t"at pro.i%es metap"or for simultaneous #ause an% effe#t in enlig"tenment. Iotus 9utraG Mni&uely bri%ges t"e imagine% gap between 5u%%"as an% #ommon mortals. Also states t"at all people wit"out e?#eption "a.e t"e potential for 5u%%"a"oo%. !"e preCIotusC9utra tea#"ings la#k t"ese two &ualities. Ma"ayana (stream of 5u%%"ism+G <mp"asi@es un%erlying wis%om$ ai%ing so#iety. 9ee !"era.a%a. Maka 9"ikanG 9ee /Great on#entration an% Insig"t0. Man%alaG Kb'e#t to fo#us on w"en #"anting or me%itatingB often #rystalli@es %o#trine.

MantraG 9"ort repetiti.e p"rase #"ante% r"yt"mi#ally to a#"ie.e some spiritual ob'e#ti.e. Mi%%le ;at"G Kne bases "imself on t"e Mni.ersal Iaw$ li.ing wisely an% a.oi%ing e?tremes. Mi%%le 8ayG 9ee /Mi%%le ;at"0. NayutaG In preC#omputer$ early 5u%%"ist times$ meant to signify an in#al#ulably large number. Ni#"ikanG (1HH5C1)-H+ A great restorer of t"e ort"o%o?y of Ni#"iren 5u%%"ism. !rans#ribe% t"e Go"on@on w"i#" t"e 9GI gi.es to members$ an% w"i#" is also a.ailable from t"is web page. Ni#"iren 4ais"oninG A Great 5o"%isatt.a an% a ;ro.isional 5u%%"aB starte% t"e Ni#"iren 9#"ool of 5u%%"ism. He passe% on "is tea#"ings to t"e 9i? 9enior ;riests. Nir.anaG In pro.isional (preCIotusC9utra+ 5u%%"ism$ Nir.ana was a blissful state of laten#y to w"i#" enlig"tene% people #oul% retire$ t"ereby remo.ing t"e nee% to be reborn on eart" or an eart"Clike planet. 5ut w"en 9"akyamuni prea#"e% t"e mature tea#"ing of 5u%%"ism (t"e Iotus 9utra+$ "e re.eale% t"at 5o%"isatt.as an% 5u%%"as are fore.er reborn onto eart"Clike planets$ in or%er to sa.e ot"er li.ing beings. Nir.ana t"en be#omes a state of absolute #onfi%en#e t"at any problem or suffering #an be transforme% into a positi.e e?perien#e t"roug" 5u%%"ist pra#ti#e. Kneness of ;erson an% IawG !"e Mni.ersal Iaw is at t"e #ore of t"e in%i.i%ual6s life$ an% "e or s"e reali@es t"is. ;re#eptsG 9pe#ifi# rules of #on%u#tB use% in !"era.a%a$ but not in Ni#"iren 5u%%"ism. ;ure Ian% 9#"oolG !rie% to streamline 5u%%"ism$ but pro%u#e% a pessimisti# p"ilosop"y. Eein#arnationG Kur entity is eternalB our surfa#e aspe#ts are reborn$ wit" #"anges$ perpetually.

9"akyamuniG !"e <ternal$ Kriginal 5u%%"aB foun%e% 5u%%"ism in In%ia 5 t"CHt" #entury 5. .. 9"akyasG 5loo% relati.es of 9"akyamuniB were t"e royalty in a small king%om. 9utraG In t"eory (but not always+$ a written #ompilation of a se#tion of 9"akyamuni6s %ire#t oral prea#"ings. !en 1a#torsG !"ey s"ow "ow our life #on%ition #"anges from one state to anot"er. !en 9tatesG !en main lifeC#on%itions among w"i#" we flu#tuate$ like a 1*Cstory ele.ator. !"eory of L*** on%itions in a 9ingle IifeCMomentG 9ystemati@e% t"e Iotus 9utra. !"era.a%a (stream of 5u%%"ism+G <mp"asi@es pre#epts$ isolation from so#iety. 9ee Ma"ayana. !"ree Great 9e#ret IawsG !"e Go"on@on (your ob'e#t of wors"ip+$ t"e 4aimoku (your re#itation of t"e mantra NamCMyo"oCEengeC3yo+$ an% t"e Hig" 9an#tuary (w"i#" is w"ere.er you "a.e your Go"on@on ens"rine% wit" an altar$ t"e pla#e w"ere you #"ant %aimoku an% re#ite t"e 9utra+. !"ree EealmsG How ea#" in%i.i%ual life is inseparable from its en.ironment. !6ienCt6aiG reate% !"eory of L*** on%itions in a 9ingle Iife MomentB foun%e% a se#t.

!ransmigrationG Iife #an #"ange form (spe#ies+ %uring t"e pro#ess of Eein#arnation. !reatiseG A ma'or written analysis of t"e tea#"ings impli#it in a 9utra. Mni.ersal IawG ause an% maintainer of all t"at e?istsB unites person wit" ma#ro#osm XXXXXXXXXXXXXXXXXXXXXXXXXXXXXXXXXXXXXXXXXXXXXXXXXXXXXXXXXXXXXXXXXXXXXX Below the lin) are some good reasons why you should print this document.

4ownloa% ;41 2ersion of t"is 4o#ument Some <ood -easons Why 9ou Should Print This Document I was born in 1954. In Mar#" -*1- I will be 5, years ol%. I plan to li.e into my 9*s in goo% "ealt" an% wit" .im an% .igor$ an% I #"ant %aimoku an% take #are of myself wit" e?a#tly t"at in min%. At 5) I am still an at"lete w"o works out .igorously on a regular basis. My "ealt" is e?#ellent$ an% I "a.e ne.er "a% any %iseases. 5ut youD.e "ear% on t"e news of "ig" s#"ool an% #ollege at"letes in t"eir twenties w"o su%%enly #ollapse an% %ie$ an% t"e autopsy re.eals a pre.iously un%iagnose% "eart %efe#t. An% of #ourse people %ie untimely %eat"s by be#oming in.ol.e% in a traffi# a##i%ent$ or by be#oming a #rime statisti#. I %oubt 2<EY MM H t"at anyt"ing like t"is will e.er "appen to me. 9till$ we ne.er know t"e time of our %eat". <.en Ni#"iren "imself only li.e% for H* years. 8"ene.er I %ie$ e.en if itDs w"en IDm 11*$ wit"in - years after t"at$ Go4a%%y will stop "osting my web site$ be#ause no one will pay t"em for a "osting renewal. !"is alone C t"e un#ertainty of t"e "uman lifespan C is reason enoug" for you to print out your own "ar% #opy of t"e ;41 .ersion of t"is site. You s"oul% put t"e pages in s"eet prote#tors an% bin% t"em in a t"ree ring bin%er. An% t"ereDs anot"er reason. In :anuary -**9$ t"e National A#a%emy of 9#ien#es publis"e% a stu%y w"i#" "a% been fun%e% by NA9A$ in w"i#" t"ey state% t"at$ in -*1- or -*1L$ we may e?perien#e a giganti# solar storm w"i#" woul% %estroy t"e ele#tri#al gri% all o.er t"e worl%. NA9 estimates it woul% take 4 to 1* years to bring t"e ele#tri#ity ba#k. Kb.iously if t"is "appens millions of people will %ie an% we will be t"rown ba#k into t"e 19t" #entury. Kf #ourse t"ere woul% be no Internet. 9o t"e only way t"is %o#ument #oul% be passe% on for posterity is if many of my rea%ers printe% t"eir own "ar% #opies of t"e ;41 file. (An% again$ put t"e pages in s"eet prote#tors an% bin% it in a t"ree ring bin%er.+ 8"y (1ebruary -*11+ %i% t"e 1e%s 'ust put in an or%er for millions of a%%itional ME<Ds (Meals Eea%y to <at+J 8"y "a.e se.eral big fe%eral agen#ies mo.e% from 8as"ington 4. . to olora%oJ 8"y "as t"e M.9. military built giganti# selfCsuffi#ient un%ergroun% military basesJ 8"y "as 1<MA (t"e 1e%eral <mergen#y Management Agen#y+ built giganti# %etention #enters C at present wit" no inmates$ yet ne.ert"eless fully fun#tioning an% fully staffe%J (:ust Google an% You!ube >4eep Mn%ergroun% Military 5ases> an% >1<MA #amps>+. In#i%entally$ t"ese un%ergroun% military bases an% 1<MA #amps "a.e t"eir own generators so t"ey woul% still "a.e ele#tri#ity if we lost t"e gri%. !"e 1e%s are ob.iously taking pre#autions for somet"ing. I t"ink t"e 1e%s e?pe#t a natural %isaster. Natural %isasters are always followe% by rampant lawlessness. 1or e?ample$ if we lost t"e ele#tri#al gri% in -*1- or -*1L$ wit"in %ays t"ere woul% be ro.ing gangs of yout"s trying to break into peoplesD "omes to steal foo% an% water$ an% 'ust generally looting an% .enting t"eir long pent up "atre%s. !"ese gangs #oul% take o.er entire %owntown areas of our #ities.

9in#e t"e 1e%eral Go.ernment$ wit" all of its intelligen#eCgat"ering #apabilities$ t"inks t"ere may be a natural %isaster soon$ wit" its a##ompanying wi%esprea% #i.il unrest$ s"oul%nDt we take pre#autions to preser.e Ni#"iren 5u%%"ism for posterityJ <.en if t"ere is no giganti# solar storm in -*1- or -*1L$ t"e ele#tri#al gri% in Nort" Ameri#a #oul% at any time be %estroye% by an ele#tromagneti# pulse atta#k (an enemy e?plo%ing a nu#lear %e.i#e in our atmosp"ere$ kno#king out all ele#tri# power an% ele#troni#s all o.er Nort" Ameri#a+. !"is #oul% "appen a!ter -*1L$ an% t"e results woul% be similar to a giganti# solar storm$ in#lu%ing$ no more internet. In Ameri#a we "a.e not s"iel%e% our power plant transformers an% ele#troni#s an% so we "a.e left oursel.es .ulnerable to an <M; atta#k. 9o please print out a #opy of t"is %o#umentA Eemember$ if an% w"en t"e 8eb is gone$ t"is %o#ument will only e?ist into t"e future if my rea%ers printe% "ar% #opiesA Also$ to prepare for your own sur.i.al in t"e e.ent of %isaster$ rea% 8"en !e#"nology 1ails by Matt"ew 9tein (to %e.elop your primiti.e sur.i.al skills+$ an% Kne 9e#on% After by 8illiam E. 1orst#"en (a realisti# fi#tion no.el about one small #ommunityDs struggle to sur.i.e after an ele#tromagneti# pulse atta#k+.