Chris Holte, the Mentor of the Modern Age
Cody
> Subj: [IRG] Re: The Third
> Date: 6/5/00 2:28:37 PM Eastern Daylight Time
> From: wolfsonlk@m... (Lee Wolfson)
> Reply-to: <A
HREF="mailto:irgda...@egroups.com">irgda...@egroups.com
</A>
> To: irgda...@egroups.com
>
> I believe that there are numerous Buddhist traditions that
see the
> mentor/disciple relationship as a core method for a correct
> transmittal of the Dharma. However, this usually involves a
personal
> relationship where the disciple or aspirant receives training
and
> guidance directly from the teacher, much the way Daisaku
Ikeda
> received from Toda. What most of us have in the SGI is a
media-
> mentor, where the teachings get transmitted mainly through
the
> printed word. I fear there are many dangers inherent to being
a
> media-mentor or a media disciple.
>
I was in a dialogue with a Tendai Priest recently. And he
stressed the
importance of such orally transmitted teaching because they are
so difficult
to convey in meaning without a mentor's training. The idea
of "oral
transmissions" is deeply rooted in the Tendai Tradition.
Nichiren's own
school called itself the "Hokke School." It is pretty obvious
from his own
writings that he thought of that as simply Buddhism, and that he
was a sage
of Buddhism bringing the Lotus Sutra to the Latter day. It is
also obvious
that his immediate disciples had that idea in mind also.
> While we know that Nichiren deeply respected his own teacher,
do we
> have good evidence, outside the claims of Nichiren Shoshu,
that he
> gave the mentor/disciple relationship the same importance as
the SGI
> does now?
I think that this is the origin of the first schism in
Nichiren's disciples.
Nichiren seems to have placed the mentor / student relationship
as secondary
to the necessity for teachings to be correct. He deeply
respected his own
teachers, but he didn't follow them. There is evidence that the
importance
of "transmissions" (of an oral or 'deep training' nature) was an
early
teaching of the Nikko School. Nikko saw Nichiren as being an
enlightened
human being (the idea of him as the "True Buddha of Mappo seems
to have been
a later development), and his disciples very early began
teaching about
transmissions and putting a huge premium on mentors.
In Jacqueline Stone's book she describes how there was an oral
tradition that
Nichiren received his "jewel" from a priest of the Tendai Sect.
(Nichiren
says that Bodhisattva Kokuzo transformed himself into a priest
and gave him a
Jewel -- in the tradition of the Fuji School that "priest"
becomes a Master
of one of the Schools of Eshin -- one Semba I believe). Nikko
had disciples
who taught that Nichiren had received a transmission directly
from Senba --
it is possible that that teaching originated with Nikko himself
based on
Nichiren's own oral accounts of his experiences on Mt. Hiei.
It is my belief that the Nikko schools depended greatly on these
oral
transmissions and this as a substantiation of the true "lineage"
through
Nikko as the only one who had received certain transmissions of
teachings
from Nichiren. The huge volume of divergent material that only
exists in the
Fuji Schools and that was obviously written later is based on
this notion of
"transmissions" based on the notion that Buddhism can only be
completely and
deeply conveyed if one understands the written teachings through
such a
method. As time went on, and more and more of
these "transmissions" were
written and generally available the substance of the "specific"
transmittal
became more and more mystified (in more ways than one!) until we
get the
comments of Reverend Hori that there was nothing left that
hadn't been
written down and it became a simple ceremony that could be used
or abused
depending on the caliber of the person "receiving" the
transmission.
The problem with this reliance on "oral transmissions" is that
Nichiren
expressed deep antipathy towards reliance on such transmissions.
He had great
respect for his mentor Dozenbo -- but never followed him. He had
visited and
heard eminent Tendai Priests give lectures (and possibly
received a
transmission from "Semba," who was such a priest), yet he hardly
mentions
them at all and only castigates the founders of the various
sects and those
who opposed him in debate. Thus, if we are to take Nichiren's
own teachings
into account, we should be suspicious of anyone's reliance on
the authority
of transmissions from a teacher.
And this is only common sense. It is because the law is supreme
that the
person is respectworthy. A teacher is very useful to help one
share the
teachers own inspirations and enlightenment, but
that "inspiration" is his
own, and unless it corresponds to the true law it is
provisional. Would one
follow Nichiren's prescriptions for medical treatment? Do we
take the idea
of "snakes and Dragons" literally? Of course not! We see the
merits and
demerits, the wonderful inspiration of the innovation of the
Daimoku.
The wisdom of the Lotus Sutra reflected in his behavior. We see
the spirit
and wisdom of the sutra and of the teachers, but we aren't bound
to literal
minded interpretations. If I am a physics student I see Sir
Isaac Newton as
my mentor. And I can use his formulas about causality in most
Circumstances.
Yet when talking about Vast spaces I must "discard" Newton and
embrace
Einstein. When talking about small spaces I must "discard"
Newton and embrace
Quantum theory. And if a better theory comes along I
must "discard" both and
embrace it. Each "enfolds" the previous ones and makes a
more "noble"
statement of a more refined truth. Yet the basics are there in
Newton's
theory. The general theory is "perfect" within it's parameters
for each of
them. The specific applications of Newton's theory "break down"
when they
are applied to situations they weren't meant to apply to.
Nichiren's general theory is that of the power of the Lotus
Sutra to save
people in Mappo. The passage of enlightened wisdom from teacher
to student
is also generally wise. The idea that such teachers are
themselves all
knowing or all wise is preposterous. If they embrace the true
law with all
their hearts they may eventually become very wise and come to
embrace that
unity known as "oneness of master and disciple" or "oneness of
person and
law." However, that unity of thought and action is a matter of
specific
application and general theory can easily break down if the
application of
that theory is done badly. A great Master can be "betrayed" by
his disciple
every bit as easily as he can be "ennobled" by him. Nichiren
teaches that
these unities are matters of admonition and embrasure -- not a
priori
benedictions. Even "evil" masters can be "saved" if their
students embrace
the true teachings. Evil teachings simply lead people to
continue to be as
miserable as they have always been. "Good" teachings enable one
to "break"
and "subdue" ones own mind and achieve great happiness that is
indestructible
because it is not based on any provisional attachments but on
the power and
wisdom of the true law.
That is what Nichiren was referring to when he talked about the
importance of
understanding the principles of general and specific.
Chris Holte<<<<<<<<
Of course, Chris talked to Nichiren Daishonin and Nichiren
Daishonin said, "drop the 'Daishonin' and just call
me 'Nichiren'" in a previous lifetime. As Mr. Holte is our new
mentor, he, naturally can relate the oral teachings he received
from Nichiren Daishonin and explain to us what the "correct
teaching" is.
If what I just said isn't true, I ask, how can Mr. Holte say he
knows to what Nichiren Daishonin was or was not referring ?
Cody
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Christopher H. Holte
Cody <iesNO...@ciberia.com.invalid> wrote:
> From the IRG board :
> Of course, Chris talked to Nichiren Daishonin and Nichiren
> Daishonin said, "drop the 'Daishonin' and just call
> me 'Nichiren'" in a previous lifetime. As Mr. Holte is our new
> mentor, he, naturally can relate the oral teachings he received
> from Nichiren Daishonin and explain to us what the "correct
> teaching" is.
Nichiren Daishonin, just as when one chants to the Gohonzon one is in
some ways "talking to the buddha". My point is that Nichiren warned
about relying on oral teachings -- expecially if they were out of
context or otherwise contradicting the written word. My source? Let
me quote what Nichiren would say:
"Question: What eyes of wisdom allow you to perceive that the Nembutsu,
Zen and other sects of our time are the enemies of the Lotus Sutra and
evil companions who are ready to mislead all people?"
"Answer: I do not state personal opinions, but merely hold up the
mirror of the sutras and commentaries so that the slanderers of the Law
may see their ugly faces reflected there and perceive their errors.
But, if they are incurably "blind," it is beyond my power."
Kaimoku Sho volume 2.
And further he says:
"I must observe sadly that, although it would be simple enough to point
out the error of the views put forward by these men, if I did so, the
people of today would not even look in my direction. They would go on
in their erroneous ways, and in the end would slander me to the ruler
of the country and put my life in jeopardy. Nevertheless, our merciful
father Shakyamuni Buddha, when he faced his end in the grove of sal
trees, stated as his dying instructions that we are to "rely on the Law
and not upon persons." "Not relying upon persons"62 means that, when
persons of the first, second, third and fourth ranks preach,63 even
though they are bodhisattvas such as Fugen and Monju who have attained
the stage of near-perfect enlightenment, if they do not preach with the
sutra in hand, then they are not to be accepted."
Preach Sutra in hand Cody. That is what Nichiren intended.
>
> If what I just said isn't true, I ask, how can Mr. Holte say he
> knows to what Nichiren Daishonin was or was not referring ?
All I know is that Nichiren set up a very logical exposition. He based
his opinions on facts as well as his own inner awakening. He may have
transmitted oral teachings to his followers, but if he did he intended
them to illuminate and supplement the written teachings he passed on --
not to over rule or contradict them. This is the measure of his
brilliance. If one actually reads what he said and compares it to the
sources one begins to think -- I see that! My I couldn't have said it
better! Or, this makes so much sense! This is the brilliance of a
truthful teaching that it possesses teaching practice and proof.
--
<a href="http://www.gosho.net/">Study the Gosho with me!</a><br>
<a href= "http://www.geocities.com/athens/ithaca/9011/">
Christopher H. Holte</a><br>
Sent via Deja.com http://www.deja.com/
Before you buy.
Cody
>In article <211ca635...@usw-ex0103-019.remarq.com>,
> Cody <iesNO...@ciberia.com.invalid> wrote:
>> From the IRG board :
>> Daishonin said, "drop the 'Daishonin' and just call
>> me 'Nichiren'" in a previous lifetime. As Mr. Holte is our new
>> mentor, he, naturally can relate the oral teachings he
received
>> from Nichiren Daishonin and explain to us what the "correct
>> teaching" is.
to
>Nichiren Daishonin,
Really ? One could say you are crazy, too.
just as when one chants to the Gohonzon one is in
>some ways "talking to the buddha".
My, my !
My point is that Nichiren warned
>about relying on oral teachings -- expecially if they were out
of
>context or otherwise contradicting the written word. My
source? Let
>me quote what Nichiren would say:
>
>"Question: What eyes of wisdom allow you to perceive that the
Nembutsu,
>Zen and other sects of our time are the enemies of the Lotus
Sutra and
>evil companions who are ready to mislead all people?"
>
>"Answer: I do not state personal opinions, but merely hold up
the
>mirror of the sutras
Gosho
>and commentaries<
What the priesthood of Nichiren Shoshu says.
so that the slanderers of the Law
>may see their ugly faces reflected there and perceive their
errors.
Hi Chris !
>Preach Sutra in hand Cody. That is what Nichiren intended.
Yes, Sensei, tell me about it.
>
>>
>> If what I just said isn't true, I ask, how can Mr. Holte say
he
>> knows to what Nichiren Daishonin was or was not referring ?
>
>All I know is that Nichiren set up a very logical exposition.
Yes, Mentor Chris, tell us YOUR Enlightened views.
He based
>his opinions on facts as well as his own inner awakening.
Really, did He tell you that or are you, once again, propounding
Holte Buddhism ?
>He may have
>transmitted oral teachings to his followers, but if he did he
intended
>them to illuminate and supplement the written teachings he
passed on --
>not to over rule or contradict them.
Really, did He tell you this, too ?
>This is the measure of his
>brilliance.
And who, spray tell, are you to be the measurer ?
>If one actually reads what he said and compares it to the
>sources one begins to think -- I see that! My I couldn't have
said it
>better! Or, this makes so much sense! This is the brilliance
of a
>truthful teaching that it possesses teaching practice and proof.
Yes, Sensei, it's all clear to me now !
>Christopher H. Holte</a><br>
You are an arrogant, pompous ass. I would bet you have zero
followers.
