Dozenbo | Nichiren | Issues | esoteric

The Mentor Disciple Relationship

1. Introduction
2. The Moon is not made of Swiss Cheese
3. False notions of mentor disciple
4. Secret Teachings
5. My Way or the Highway
6. Actual Teachers
7. Confucian Morality and mentor/disciple
8. Nichiren's Gosho and Dozenbo
9. Unravelling confused notions
10. Ikeda on lifeblood
11. Repaying Mentors
12. Is it binding on disciples to follow literally?
13. Courage
14. Fanaticism versus discipleship
15. The doctrine of the Three Presidents

Intro

The subject of mentor/disciple has been a thorny one for many years. It is particularly thorny in Buddhism. Buddhism was started by a "master" named Shakyamuni who had many disciples. Its traditions were developed and handed down by many more teachers, each of whom also had developed. Some forms of esoteric Buddhism such as Tantrism (Shingon, Tendai/Mikkyo, and Tibetan Esotericism) insist that people cannot achieve full illumination without the direct aide of a master who has been instructed on and mastered the teachings. The man who introduced Shingon to Japan, Kobo Daishi, insisted on this very point in his exchange of letters with the founder of Tendai, Dengyo. Dengyo responded with a writing called the Ebyo Shu. Nevertheless Dengyo's own disciples were won over to Kobo Daishi's views, and the teacher Jikaku Daishi set up a lineage of Tendai/Mikkyo which teaches a strict master/disciple approach to learning Buddhism to this very day. Zen insists something similar. Many people insist that one cannot achieve enlightenment without a master. Even within the Nichiren Tradition.

Master Disciple and Nichiren

Nichiren himself in the Gosho "letter to Jakunichibo" writes:

"Giving myself the name Nichiren signifies that I attained enlightenment by myself. This may sound boastful, but there are specific reasons for what I say."

He is supposed to have said this because his own temporal teachers were not so reliable that he could depend on them for lifetime guidance or instruction. For him the "master" was the great Law contained in the Lotus Sutra itself. As recounted in the "Bodhisattva Never Despise Chapter" of the Lotus Sutra, the Buddha is the entire content of the mystic dharma itself. All that was necessary to unlock those teachings was to live the life of a "true votary." Then as the sutra says:

When this monk was on the point of death, he heard up in the sky fully twenty thousand, ten thousand, a million verses of the Lotus Sutra that had been previously preached by the Buddha Awesome Sound King

Consequently even though Nichiren had a problematical relationship with his own mentors, including the chief priest Dozenbo who had guided him in his youth, he was able to write about his own "master;" Dozenbo, the following:

If a tree is deeply rooted, its branches and leaves will never wither. If the spring is inexhaustible, the stream will never run dry. Without wood, the fire will burn out. Without earth, plants cannot grow. Nichiren is like the plant, and my master, the earth. I, Nichiren, am indebted solely to my revered teacher, Dozen-bo, for the fact that I have become the votary of the Lotus Sutra and that now I am widely talked about, both in a good and bad sense.^{MW page 217}

However what Nichiren meant by "master/disciple" and what his disciples meant may not always have been the same thing.

Modern Ideas of Master disciple

Both the Gakkai and Nichiren Shoshu insist on the importance of the master disciple relationship. For instance in an old copy of the "Guidance Memo" was the following guidance regarding Master disciple:

"The bond between master and disciple is the fundamental point of Buddhism. First President Makiguchi and second President Toda had this master-disciple relationship. A disciple must live up to strict standards.

First, he must absolutely never worry his master in the least.

Second, he must not make such mistakes as backsliding in his practice or misusing money.

Third, he must protect his master: financially, socially and in every way possible. You are not protecting your master � on the contrary, he protects you.

Fourth, he must practice everything his master says, without the least doubt or hesitation (1975, p.217)."

This fourth thing, with its implication of unquestioned (and mindless) obedience, has often been problematic for Gakkai members. There has always been a tension between the authoritarian habits of "master/disciple" and the admonition of Buddhism to "follow the Dharma" (see literal.html for more on this). Because of the ubiquitousness of this view in the East, some people believe very strongly that one can only practice Buddhism correctly under the "correct guidance" of a proper teacher. For example, I saved this speech by a member on the subject masterdisciple.html where he justifies following a mentor as part of the practice of Buddhism. Likewise President Ikeda places extreme importance on the "mentor disciple relationship", and says this in one of his Lectures:¹

The relationship between a Buddha and his disciples is not limited to a single lifetime. Fundamentally, the mentor-disciple relationship is maintained eternally over the three existences of past, present and future. I am always together with President Toda. This I understand from having struggled as I have.

One of the key bones of contention between the priests and the Gakkai lies in President Ikeda's assertion of the importance of the "mentor/disciple" relationship to Buddhism and his divorcing of that relationship from a relationship to the priesthood. At their worst these ideas, derived as much from feudalistic and Confucian tradition as from Buddhism lead to fanaticism and to people convinced that the opinions of their current leader are more important than those of the founder or of the Buddhas.

The Nichiren Shoshu claims to refute the notion of following people such as President Ikeda. but it too places great importance on Master Disciple. For instance one of their websites contains this page which purports to quote Nichiren at one point: http://www.cebunet.com/nst/faithform2.html

"This sutra can only be known through its transmission from master to disciple." ("Ichidai Shokyo Taii," Gosho Zenshu Pg. 398)

They then go on to make the case for a different version of "Master/Disciple":

The passage means that the profound enlightenment of the Lotus Sutra is transmitted from the master to his disciple. Nichiren Shoshu has upheld this tenet from olden times and has used the following analogy to teach the master disciple relationship.

"The master is like the needle, and the disciple is like the thread."

And they go on to say:

A fundamental principle in our denomination is "the impossibility of attaining enlightenment without a master." This means that it is impossible for a person to achieve Buddhahood independently, without seeking the teachings from his master, who gives him instructions at every possible juncture and opportunity.

Moreover, if the disciple violates this master-disciple relationship or if he seeks to outdo his master in matters of faith, he will bring upon himself the effect of the sufferings of eternal hell, even if he, like his master, embraces the Lotus Sutra. Nikko Shonin warns us of this by stating:

"In this Buddhism, the master instructs the disciple and leads him to Buddhahood. If dissension arises in this relationship between the master and disciple, even if the disciple follows the same Lotus Sutra, he will fall into the hell of incessant suffering." (Sado no Kuni Hokkeko Shu Gohenji)

Obviously, if the "master/disciple" is so important a relationship, then obedience to a correct teacher becomes an article of faith. And once again, in their interpretation it is a one way relationship and very "strict" in consequences for violating it:

There are two important principles that are related to the way of the master and disciple. The "oneness of master and disciple" describes the relationship in which the disciple faithfully follows the master in the practice of Buddhism. The direct path to enlightenment lies in practicing Buddhism by correctlyfollowing the way of the master and disciple. Conversely, if a person deviates from the way of the master and disciple, his behavior amounts to a confrontation against the master and, thus, is a cause for him to fall into hell.

And Naturally this becomes the justification for their own take on who that "master" should be. Claiming a direct link with the founder, Nichiren:

In the practice of Nichiren Shoshu Buddhism, it is important to follow the principle of faith based on the bond between master and disciple. Therefore, the faith and practice of all Hokkeko members must be based on this principle. This has a significant effect on the activities within the Hokkeko organization. In those Hokkeko chapters where there is a firmly established foundation of faith based on the bond between master and disciple, one finds that the practice of the members is solidly rooted and is constantly undergoing remarkable progress. In our denomination, even after the passing of several hundred years, faith based on the bond between master and disciple represents the correct attitude that we must maintain as disciples associated with the teaching of the Daishonin and the spirit of Nikko Shonin.

This is part of their justification for following a lineage based on a purported "kechimyaku of the law"/Heritage of the law, passed on from High Priest to High Priest. In their case it is their chief administrator of the "High Priest" of Nichiren Shoshu.

Furthermore, the basis for the bond of faith between master and disciple; in the Buddhist practice of our denomination, lies in the relationship between the High Priest, who has received the Heritage of the Law, and the chief priest of the branch temples along with the believers who pursue a devoted practice. Moreover, it is also important to maintain a pure faith in which we regard the chief priests of the district temples (who are appointed by the High Priest) to be our immediate masters.

But are these two views of "master/disciple" really what Nichiren had in mind by master/disciple? Or Shakyamuni? Should we be so strict in following the instruction of our teachers, that they, like the purported master of a Tibetan Buddhist, are followed unquestioningly? If they say the moon is made of swiss cheese should we bring along crackers to eat the moon with?

False notions of Mentor/disciple

For many people in the East, the master is so important that if he says the moon is made of swiss cheese, the disciple is expected to bring crackers to the party. People interpret the meaning of mentor/disciple this way at their own risk. Because it certainly is not the way that Buddhism teaches this principle at all. Only esotericism emphasizes such beliefs, and that is based on the difficulty of mastering esoteric tantric practices without getting confused between attainment of such technical masteries and actual enlightenment or self control as a human being. Ultimately, Buddhism is not ultimately "my way or the highway" but "you should each work out your own salvation," and there are many stories that illustrate this point. To be a disciple of the Buddha is not a matter of being a fanatic or a blind follower.

The "mentor/disciple" relationship may seem to be a one way street in Buddhist traditions influenced by authoritarian traditions of master/disciple or by confucian notions. Having a one on one relationship with a genuine mentor is a rewarding experience. And following such a teacher is very worthwhile. However, the reality of Master/disciple, according to both Buddhist teachings and experience, are not one way, two dimensional, or even an easilly pined down model. And certainly Buddhist ideas of mentor/disciple are never a justification for authoritarianism. Instead, master/disciple in both Buddhism and in the reality of the modern world is and should be a two way model and often far more complicated than would be "masters" would have you believe. Indeed, the lessons of a little search of the literature will show you what a scam such relationships can be. Pedophiles, scam artists and charlatons out there are joined by people who are otherwise wise, but who get too much "selfish value" out of letting their followers remain in a dependent state. That is not what Master/Disciple is about. The moon is not made of swiss cheese and that sort of relationship is not necessary to enlightenment.

Essentially incorrect notions of mentor/disciple are derived from the confucian and esoteric influence in Eastern Religion. The Confucian notions involve notions of obedience and debts of obligation that apply to teachers, parents and sovereign. For instance some people will insist that one can only have one "mentor" in life. This is not only a false teaching, but a mean spirited one.

The influence of esotericism on mentor disciple notions derives from the difficulty of mastering esoteric teachings. Esoteric teachings originate in "occult" (secret -- requiring initiation) approaches to religion and life. To some degree we do need initiation into higher truths because we learn in stages, sometimes by perceiving a paradox until a paradigm shift occurs that allows us to resolve it. To master esoteric ideas one has to be initiated to them in stages. Sometimes learning one thing, only to learn that it is only a partial teaching. However esoteric notions can also be abused and used to befuddle the masses into thinking that there is some magic to them outside of the practitioner. For more on this see my page on esoteric teachings.

The moon is not made of swiss cheese

When the moon is not in fact made of swiss cheese it is not appropriate to expect disciples to bring Crackers or be mooned by their teachers. However gratifying one on one relationships are they aren't an easy way to enlightenment or a substitute for hard work and prayer. Nichiren may have felt the same way about his mentor Dozenbo as Ikeda feels about Toda, but he didn't let that blind him to the truths of Buddhism, nor prevent him from admonishing his own teacher!

Thus this theory of mentor disciple is both ideally "true," relevent to a correct practice (if available), and yet ultimately entirely irrelevent in practical situations in which the "mentor" may be wrong, blinded by his own feelings, or no longer teaching correctly. Or where the "student" has moved beyond the abilities of his teacher. The theory of mentor/disciple doesn't actually contain any implications that one must follow any "mentor" blindly. Teachers are human too, and the best teachers recognize this fact and promote maturity and independence in their students. In Buddhism, the relationship between teacher and student is ultimately one of equality.

Nichiren's Gosho

To really understand the correct role of "mentor/disciple" one should deeply study the Gosho such as Reply to Sairenbo Repaying Debts of Gratitude (Ho'on Sho) and a href="http://www.sgi-usa.org/buddhism/library/Nichiren/Gosho/LearnedShanwuwei.htm">"The learned Doctor Shan Wu Wei". These Gosho, at least two of which are undeniably authentic and written by the master himself. Express his own opinions without adding in the opinions of later day disciples who may have penned the Gosho quoted above by a Nichiren Shoshu teacher.

In Repaying Debts of Gratitude (Ho'on Sho) and a href="http://www.sgi-usa.org/buddhism/library/Nichiren/Gosho/LearnedShanwuwei.htm">"The learned Doctor Shan Wu Wei" Nichiren wrote to and about Dozenbo, the chief rector of his childhood temple Seichoji, whom he regarded as his mentor. In the Gosho the "Ho'on Sho" Nichiren says that we shouldn't wait for "parents, teachers, or sovereign" in our quest to "study and master the Buddhist teachings" and that indeed, that quest is the very way we should repay our "debt of gratitude" to the three treasures of Buddhism (Dharma, Buddha, Sangha) and secular society (Parents, Teachers, Sovereign). I discuss this in detail at this link: wait.html

In the Gosho Reply to Sairenbo and in the Heritage of the Ultimate law of life and death (Shoji Ichidaiji Kechimyaku Sho), both written to Sairenbo Nichijo, and while there may be authenticity questions about these two Gosho, they give a pretty good accounting for what it takes to be a proper disciple in Nichiren Buddhism. And it doesn't take believing the moon is made of swiss cheese at the Masters say so. Instead, Nichiren talks about the common heritage of faith that we share with himself and each other. This he bases this bond on the Lotus Sutra and the "dharma" itself.

Those who think that following a teacher "slavishly" is being a good disciple to that teacher, are failing to understand the central message of Buddhism. Nichiren wasn't setting himself up as a "god" or a living Buddha, or even as the "original Buddha" while Shakyamuni was the "Provisional Buddha." Rather he was establishing an example for all time. Those who would elevate their teacher to such a height are perpetuating a deception similar to those that Nichiren dissected in this Gosho Repaying Debts of Gratitude(see deceit.html).

With Apologies to Greg, who is a great guy and someone I really admire for his efforts and study on most matters, I have to use his published opinions for this part of my critique:

Greg Martin said in his study presentation in Baltimore:

In the Mentor-Disciple model, the Mentor remains a human being and because the Mentor remains a human being, he or she becomes a model of what you can achieve. You not only have the possibility, but you are charged to envision yourself to do the same thing. As President Ikeda says in his "Dialogue on the Lotus Sutra,"

Mentor-Disciple challenges you, the disciple, to have a radically different view of yourself. You can no longer believe yourself to be inadequate, incapable, and not possessing the same qualities. As a disciple, as a student, if you prefer the Teacher-Student model, as a disciple, to recognize that the Mentor has set the bar high, has demonstrated the incredible capacity of the human being. The purpose of the Mentor's life, whether it's Shakyamuni or Jesus or T'ien-Tai or Nichiren or President Ikeda or whomever it may be, is not to say, "Look at me, how great I am." The purpose of the Mentor's life is to say "Look at me as an example of how great you can become." That's a radically different view. That's a challenge. It's hard to believe that.

Greg Martin (a leader of the Gakkai) says this, but on observation, the role of the Disciple is to go even beyond that. To look at teachers as teachers and human beings, and to see the Buddha within their lives, even if they themselves are not in fact so "great." This is ultimately the message of "Repaying Debts of Gratitude." When Nichiren dissects the errors of Kobo Daishi, or Jikaku Daishi, he doesn't do so simply to paint them with black paint, to "denigrate" them. He does so to point out the terrible role that "deceit" (slander of the Dharma) plays in destroying the message and benefits of Buddhism. When he praises his own teacher, Dozenbo, he does so both in order to demonstrate the attitude of "Bodhisattva Never Despise" that is the key to attaining Buddhahood in ones present form, and because of his genuine gratitude towards his mentor. That sense of gratitude is the "Responding with Joy" that the Lotus Sutra talks about. Dozenbo was Nichiren's beloved mentor, yet he could only be true to his "filial" feelings towards his teacher by remonstrating with him. You can see this spirit in the Gosho, "The learned Doctor Shan Wu Wei" in which Nichiren recounts:

"The fact that I have in this way been able to discern the errors of the various sutras, treatises and sects is due to the benefit of Bodhisattva Kokuzo, and is owed to my former teacher, Dozen-bo."

In this Gosho Nichiren tells us that he owes a great debt of gratitude to his teacher. He basically refers to Dozen-bo as his mentor. He goes on to say:

Even a turtle, we are told, knows how to repay a debt of gratitude, so how much more so should human beings? In order to repay the debt that I owe to my former teacher Dozen-bo, I desired to spread the teachings of the Buddha on Mount Kiyosumi and lead my teacher to enlightenment. But he is a rather foolish and ignorant man, and in addition he is a believer in the Nembutsu, so I did not see how he could escape falling into the three evil paths. Moreover, he is not the kind of person who would listen to my words of instruction.

If following mentors blindly were a teaching of Buddhism. Then we would all be chanting the Nembutsu to this day!

The influence of Confucian precepts on Master/disciple

One of the most confusing influences on Buddhism comes from outside Buddhism itself and from general society. Nichiren himself was influenced by these various principles, mainly "confucian" ones. For examples of how confucian principles got in the way of people getting along and behaving with common sense, you only need look at the succession disputes between his disciples such as Nitcho and Lord Toki and a host of others. The dilemma is best exemplified by a story that Nichiren tells in one of his Gosho, Letter to the Brothers:

I am deeply worried about you both. Therefore I will relate a story which is important for you. There were two princes named Po-i and Shu-ch'i who were sons of the king of Hu-chu in China. Their father had willed his title to the younger brother, Shu-ch'i, yet after he passed away Shu-ch'i refused to ascend to the throne. Po-i urged Shu-ch'i to assume the title, but Shu-ch'i insisted that Po-i, the elder brother, do so instead. Po-i persisted, asking how the younger brother could contradict their father's will. Shu-ch'i agreed that their father's will clearly named him, yet he still refused the throne, claiming that he could not bear to push his elder brother aside.

Both brothers then abandoned their parents' country and traveled to another where they entered the service of King Wen of the Chou dynasty. Shortly thereafter, the country was attacked and King Wen was killed by King Chou of the Yin dynasty. Less than a hundred days after King Wen's death, his son, King Wu, prepared to do battle with King Chou, but Po-i and Shu-ch'i, holding fast to the reigns of his horse, strove to dissuade him, saying, "You should be in mourning for three years after your father's death. If you now start a war, you will only dishonor his name." King Wu grew furious at this and was about to kill them both, but T'ai-kung Wang, his father's minister, restrained him.

The two were so loath to have anything more to do with this king that they went off to seclude themselves in Mount Shou-yang, where they lived solely on bracken. One day a person named Ma-tzu passed by and asked, "Why have you hidden yourselves in a place like this?" They told the whole story to Ma-tzu, who replied, "If that is so, don't these bracken also belong to the king?" Thus reproached, they immediately stopped eating the plants.

It is not the way of heaven to forsake sages. Thus a god appeared to them as a white deer and provided them with milk. After the deer had gone away, Shu-ch'i said, "Since the white deer's milk is so sweet to drink, its meat must taste even better!" Po-i tried to silence him, but heaven had already heard his words, and they were abandoned at once. Thus they eventually starved to death. Even though a person acts wisely throughout his life, one careless word can ruin him. Not knowing what thoughts you may have in your hearts, I worry about you a great deal.

The point of the story is that the two brothers could neither assume the throne because for one to do so would violate his "filial" obligations to his father, and for the other one to do so would be to violate his "filial" obligations to his brother. And this example is only one of many where these kinds of rigid obligations have caused problems. You also see this in the story of the 49 Ronin.(see revenge page).

The answer to this dillemma is that these confucian and other types of morality are based on ideas that don't necessarily belong to other countries and that may be subject to revision within their source countries. We have the duty to differentiate between those things that are "Buddhism" and thus deal with causality and enlightenment, and those things that are not. The term for this sort of distinction is "Zuiho Bini.

Ikeda on the Lifeblood of faith

Greg, isn't operating on his own. He deeply believes the words of his own teacher, and the man whom I've considered a mentor for most of my life as well. President Ikeda writes:

"The lifeblood of Buddhism exists only in the correct faith actually manifested in the Law. Correct faith, the vehicle or the lifeblood of Buddhism, is transmitted only through the Mentor and Disciple relationship. and he quotes Nichiren as follows:

... If one should forget the original teacher who brought him the water of wisdom from the great ocean of the Lotus Sutra and instead follow another, he will be sure to sink into the endless sufferings of life and death.

Thus, the Daishonin strictly admonishes us to follow the Daishonin, who is the original teacher in the very meaning of our faith."

Now, I have no problem with the words "actually manifested in the Law", nor do I have trouble following Nichiren as my teacher. But if it were so simple then Nichiren would not have had to stress following the dharma so much, and might not have had to be the innovator of the Hokke Shu. If one could rely on the mentor/disciple relationship as an infallible guide correct faith (to the "lifeblood" of Buddhism), then I wouldn't need to study the Gosho so deeply and could simply trust the teachers of Nichiren Shoshu. In which case I wouldn't be associated at all with the Gakkai, as it's chain of mentor/disciple are certainly breaking out in new directions compared to their parent heritage in Nichiren Shoshu. One thing doesn't follow absolutely from the other. One needs a "mentor" to help one learn "correct faith." But mentors can help one learn "correct faith" even if they are mistaken in some aspect. One doesn't leave one's brain at the door of the school. Just as Dozenbo could eventually learn from Nichiren, so his disciples can learn from each other. And just as a once correct teacher such as "Nikken" can be repudiated by people who come to disagree with him, so even great mentors can become like King Lear and begin to forget who their real friends are. A true mentor disciple relationship eventually has to evolve into a two way friendship.

Nichiren had his own problems with learning correct faith. Indeed, many Nichiren sects tell us that his own mentor wasn't his real mentor, but that Shakyamuni was. You can even see that approach in the quote Ikeda made above. The "original teacher" whom Nichiren referred to is the Shakyamuni of the Juryo Chapter of the Lotus Sutra. Nichiren Shoshu equates that "Shakyamuni" with Nichiren himself and then turns it into an excuse for founder worship and Hua Yen (Flower Garland) style interpretations of Nichiren Teachings. But Nichiren referred to Dozenbo as his mentor (as we can see above), and he also revered two of his disciples at Seichoji Temple as mentors. Those two disciples had the courage to become Nichiren's disciples. This is the correct way of mentor disciple. It is also a key to understanding the notion of a "true Buddha" versus the deification of common mortals or of famous or high ranking individuals which has been a world wide habit.

Refuting incorrect notions is the way to repay mentors

Nichiren had to refute Dozenbo's notions of "correct faith", he continues:

Nevertheless, in the first year of the Bun'ei era (1264), on the fourteenth day of the eleventh month, I had an interview with him at the priests' lodgings of Saijo in Hanabusa. At that time, he said to me,

"I have neither wisdom nor any hope for advancement to important position. I am an old man with no desire for fame, and I claim no eminent priest of Nembutsu as my teacher. But because this practice has become so widespread in our time, I simply repeat like others the words Namu Amida Butsu. In addition, though it was not my idea originally, I have had occasion to fashion five images of Amida Buddha. This perhaps is due to some karmic habit that I formed in a past existence. Do you suppose that as a result of these faults I will fall into hell?"

Courage to Confront Mistakes marks a true Disciple

What courage it is to be willing to confront ones teachers and tell them the truth! In our current times, it is the opponants of Nikken who may be his best friends. It is the opponants of Ikeda, who are willing to tell the truth to him, who are his friends. Those who fawn and then call themselves "true disciples" are but "parasites in the lion's bowels!" Yet, I imagine that Dozenbo felt that Nichiren was stabbing him in the Gut when he criticized him. It took considerable courage for him to listen to his former student!

At that time I certainly had no thought in mind of quarreling with him. But because of the earlier incident with Tojo Saemon Nyudo Renchi, I had not seen my teacher for more than ten years, and thus it was in a way as though we had become estranged and were at odds. I thought that the proper and courteous thing would be to reason with him in mild terms and to speak in a gentle manner. On the other hand, when it comes to the realm of birth and death, there is no telling how either young or old may fare, and it occurred to me that I might never again have another opportunity to meet with him. I had already warned Dozen-bo's elder brother, the priest Dogi-bo Gisho, that he was destined to fall into the hell of incessant suffering if he did not change his ways, and they say that his death was as miserable as I had foretold. When I considered that my teacher Dozen-bo might meet a similar fate, I was filled with pity for him and therefore made up my mind to speak to him in very strong terms.

If our guidepost is compassion, then we can see that there are more important things than whether someone is pleased with what we have to say. Nichiren is giving us all the best guidance about how to relate to each other: Honesty! Nichiren could have kept his mouth shut. He would have been justified as he would have been obeying the forms of confucian loyalty. But he would have been violating it's substance.

I explained to him that, by making five images of Amida Buddha, he was condemning himself to fall five times into the hell of incessant suffering. The reason for this, I told him, was that the Lotus Sutra - wherein the Buddha says that he will now "honestly discard the provisional teachings" - states that Shakyamuni Buddha is our father, while Amida Buddha is our uncle. Anyone who would fashion no less than five images of his uncle and make offerings to them, and yet not fashion a single image of his own father - how could he be regarded as anything but unfilial? Even hunters in the mountains or fisherman, who cannot tell east from west and do not perform a single pious act, are guilty of less offense than such a person!

Nowadays those who have set their minds upon the Way no doubt hope for a better existence in their future lives. Yet they cast aside the Lotus Sutra and Shakyamuni Buddha, while never failing even for an instant to revere Amida Buddha and call upon his name. What kind of behavior is this? Though they may appear to the eye to be pious people, I do not see how they can escape the charge of rejecting their own parent and devoting themselves to a relative stranger. A completely evil person, on the other hand, has never given his allegiance to any Buddhist teaching at all, and so has not committed the fault of rejecting Shakyamuni Buddha. Therefore, if the proper circumstances should arise, he might very well in time come to take faith in Shakyamuni.

Those men who follow the heretical doctrines of Shan-tao, Honen and the Buddhist teachers of our time, making Amida Buddha their object of worship and devoting themselves entirely to the practice of calling upon his name - I do not believe that they will ever renounce their erroneous views and give their allegiance to Shakyamuni Buddha and the Lotus Sutra, even though lifetime after lifetime throughout countless kalpas should pass. Accordingly, the Nirvana Sutra that was preached just before Shakyamuni Buddha's death in the grove of sal trees states that there will appear frightful persons whose offenses are graver than the ten evil acts or the five cardinal sins - icchantika or men or incorrigible disbelief and those who slander the Law. We also read there that such persons will be found nowhere else but among the company of wise men who observe the two hundred and fifty precepts, wrap their bodies in the three robes of a Buddhist monk and carry a mendicant's bowl.

I explained all this in detail to Dozen-bo at the time of our interview, though it did not appear that he completely understood what I was saying. Nor did the other persons present on that occasion seem to understand. Later, however, I received word that Dozen-bo had com to take faith in the Lotus Sutra. I concluded that he must have renounced his earlier heretical views and had hence become a person of sound belief, a thought that filled me with joy. When I also heard that he had fashioned an image of Shakyamuni Buddha, I could not find words to express my emotion. It may seem as though I spoke to him very harshly at the time of our interview. But I simply explained things as they are set forth in the Lotus Sutra, and that is no doubt why he has now taken such action. They say that words of good advice often grate on the ears, just as good medicine tastes bitter.

Now I, Nichiren, have repaid the debt of gratitude that I owe to my teacher, and I am quite certain that both the Buddhas and the gods will approve what I have done. I would like to ask that all I have said here be reported to Dozen-bo.

When we realize that Dozenbo was Nichiren's mentor, then the role of "mentor/Disciple" becomes clear. A priest of Nichiren Shoshu once said "The Buddha follows the Dharma, the Priest [Sangha] follows the Buddha." If we are to be true Buddhists, then ultimately we too must be following the Buddha. We should be seeking to become "good friends" with each other and to "become equal" to the Buddha. At the same time, when we see something taught incorrectly, we have a duty to first understand what is being said, and then to try to correct it. Otherwise we are being "bad friends" to the people who follow such teachings.

When we have a teacher we should never feel as Greg says:

When we see a great Mentor and what they have done with their encouragement, their fearlessness, their compassion and their wisdom, we want to say, "They must be different from us" because we are so painfully aware of our own weaknesses, our own limitations, our own evil natures, bad thoughts, and all those things. Knowing all that, we can't imagine that within that same human being lies those very same qualities. But that, in fact, is the whole point. The mutual possession of the 10 Worlds teaches us that Buddha remains a common mortal and a common mortal with weakness, with laziness, with those negative natures possesses all the qualities of Buddha.

Nichiren says in the Kaimoku Sho:

The Maka shikan says: "If one lacks faith [in the Lotus Sutra], one will object that it pertains to the lofty realm of the sages, something far beyond the capacity of one�s own wisdom to comprehend. If one lacks wisdom, one will become puffed up with arrogance and will claim to be the equal of the Buddha."

When we see a great mentor, or even a lousy mentor; a great "priest" or a lousy priest. We must see people who can teach us things and who can help us on the road, but whom aren't "gods" beyond our comprehension. Nor are they so fallible that we can't improve on or revise their work. Ultimately they are only mentors to the degree that they follow the Dharma themselves. They are only mentors to the degree that they themselves are "true Disciples." We should seek out teachers who are "well versed in the Lotus Sutra" and set aside our own ego and attachment to learn Buddhism. As Nichiren is said to have said in the "Reply to Sairenbo:"

The sutra says: "They were constantly reborn with their teachers in various Buddha lands. And it also says: "If one stays close to the teachers of the Law, he will speedily gain the bodhisattva way. By following and learning from these teachers, he will see Buddhas as numerous as Ganges sands."

We need teachers, but we need to be aware that, even our teachers must ultimately need our friendship and are subject to the influence of "fundamental Darkness." As Nichiren also says:

When I look at the situation in Japan, I find that the Devil of the Sixth Heaven has entered into the bodies of people of wisdom, transforming correct teachers into heretical teachers, and good teachers into bad teachers. This is what the sutra means when it says, "Evil demons will take possession of others."

Although I, Nichiren, am not a man of wisdom, the Devil of the Sixth Heaven has attempted to take possession of my body. But I have for some time been taking such great care that he now no longer comes near me. Therefore, because the power of the heavenly devil is ineffectual against me, he instead possesses the ruler and his high officials, or stupid priests such as Ryokan, and causes them to hate me.

Nichiren is here doing two things. One is he is warning us about the "power" of fundamental darkness. And secondly he is indicating how to fight it. "Exercising such great care" is a matter of really deeply (and constantly) studying Buddhism and discussing it with others. It is also a matter of reigning in the "lesser" ego, which threatens whenever we are buffeted by the "eight winds." Each of the "heretical teachers" started out with the well meaning goal of studying, mastering, and disseminating Buddhist teachings with the aim of achieving enlightenment for self and others. Nichiren goes on to dissect why these teachers went astray in each of these Gosho. In every case it was a combination of self deceptions and deceptions aimed at ratifying those deceptions that led otherwise brilliant men astray. The opposite of "exercising great care" is to end up with an "accumulation of deceit" and this is a terrible thing. It is also important to go to the sources. When we argue with someone who believes what their mentor is teaching, we are really arguing with their mentor and not with his disciple, who is guilty only of being deceived by someone. If we can understand that we can set the record strait by getting to the root of the problem.

Shi Shi O

The oral teachings of the Fuji School have this to say about Mentor Disciple:

In the "Ongi Kuden" (Record of the Orally Transmitted Teachings), the Daishonin discusses the significance of the "lion's roar," which is expounded in the Lotus Sutra. Noting that the Chinese characters for the word lion [when spoken in Japanese they have the same sounds as] indicate "mentor" and "disciple," [Shi-Shi-O] he explains that disciples struggling together with the same spirit as the mentor to spread the correct teaching is the true meaning of the "lion's roar."

{The Daishonin says:

"The Chinese characters of the word lion mean `mentor' and `disciple'" (GZ, 771).

He further says:

"The Orally Transmitted Teachings state: The lion's roar indicates the preaching of the Buddha. The preaching of the Law refers to the Lotus Sutra, and specifically to Nam-myoho-renge-kyo. The first Chinese character [of the word lion], meaning `teacher,' represents the Mystic Law as it is passed on by the mentor. The second Chinese character [of the word lion], meaning `child,' indicates the Mystic Law as it is received by the disciples. `Roar,' meanwhile, refers to the sound of mentor and disciple chanting [daimoku] together in unison. `To raise' [the lion's roar] refers to initiating Nam-myoho- renge-kyo in the Latter Day of the Law" (GZ, 748).}

Source:http://groups.yahoo.com/group/zadankai/message/20141 also Terry Ruby many years ago.

For Buddhists the relationship between teacher and student is a profound one, and as we can see from the examples, not always a one way one.

The Problem of Fanaticism

Fanatic comes from the word Fana, which means Annihilation of the Will. Ellie Wiesal, says that this word has one derivation that described the Sufi desire to achieve "ecstasy in his union with the divine." The word itself derives from a word that that meant "inspired by a God." People who are fanatics think that God, Buddha, or a God is talking to them directly. He says about the fanatic that he is...

"stubborn, obstinant, dogmatic." "Everything for him is black or white, curse or blessing, friend or foe -- and nothing in between. He has no taste for or interest in nuances. Does he seek clarity? Driven by irrational impulses, he wants everything to be visible and necessarily clear."

The fanatic simplies matters: He is immune to doubt and to hesitation. Intellectual exercise is distasteful and the art and beauty of dialogue alien to him. Other people's ideas or theories are of no use to him. He is never bothered by difficult problems: A decree or a bullet solves them...immediately. The fanatic feels nothin but disdain towards intellectuals who spend precious time analysing, dissecting, debating philosophical notions and hypothesis. What matters to the fanatic is the outcome, not the way leading there."¹

The truth is that fanaticism is as much a product of fundamental darkness as is the doubt, fear, anxiety, that it seeks to cure. The fanatic evolves from people who trust a teacher at the expense of giving up their own "ego" or "will" to that teacher or organization. In doing so they gain the benefit of not having to think about things. They can memorize a passage from a book or a pamphlet. They can carry around a bible, or a little red book, or a "guidance memo" that will answer all their questions. However, in the process of doing this "giving up the will" they are trading certainty for the chance of being decieved. The person who straps the dynamite around their waist may pretend to care about them, but do they really? The person who sends them to stand in the rain or march twenty miles to kill another human being, may rationalize that it is for a greater good. But is it really?

If God talks to us, he is also talking to others. And if we understand "Him" as a he, it is because that is how we are receiving the message of reality. The Buddha, enlightenment, the reality of life, is neither beyond our grasp nor something that we can lay ownership to. The error of the fanatic is to think that truth or righteousness can be controlled or owned by one person. It is the error of the proverbial blind person who grabs part of the elephant and thinks it's the whole thing.

Buddhism is not about fanaticism. It's mentor disciple relationships are about mutual communication and growth. Any other model is a model that is destined to invoke fear and anger, to find "enemies" to help it bind itself together. To seek to valorate itself by it's righteousness against those enemies. And in the end is a prescription for violence.

The doctrine of the Three Presidents

The Japanese have taken the notion of mentor, and once again confused it with hero worship and deification of the central figure. They have enshrined as a doctrine the following:

"..."three Presidents" ,the 1st Makiguchi Tsunesaburo, the 2nd Toda Josei and the 3rd Ikeda Daisaku are the embodiment of ShiShinGuho (i.e. lay down one's life to spread the teaching of Buddha) for the realization of Kosen-Rufu. And they are the eternal leaders of SG. This doctrine has now been enshrined in doctrine. It was announced by Tariq hassan as such:

We regard the three successive presidents�first president Tsunesaburo Makiguchi, second president Josei Toda and third president Daisaku Ikeda�as our eternal leaders who embody the spirit of selfless dedication to kosen-rufu, and who clarify how to practice Nichiren Daishonin�s teachings correctly.^tariq

A member from Japan made the following comment:

So from now on ,every member of SG in Japan must not only learn Nichiren Daishonin's teaching but also accept Mr.Ikeda as his/her leader, if he/she wants to stay in SG organization. And Who can make objections to the ETERNAL LEADER?

Source:http://groups.yahoo.com/group/irgdaimoku/message/19653

Fortunately (or unfortunately) once Ikeda is dead, there will be enough of a variety of quotes from him that people will be able to advance virtually any idea based on his stated opinions, for or against. The trouble is, that this doctrine gives them lots of latitude to confuse things even more by selectively quoting from him in the future. This doctrine was later confirmed formally, but also redefined as pushing Ikeda as a hero, not an infallible person. There is hope yet.

Other Japanese groups do the same things with their founders. Both the Reiyukai.html, Rissho Koseikei and the Kenshokai show the same habit of deifying the "Sensei"/Founders of their groups.

A better Idea

Buddhism teaches that people should be "Zenchishiki" or good friends to one another. Mentor disciple need not be a one way street. Our relationships are lifetime relationships, and most close mentorship relationships should eventually evolve into deep and satisfying friendships. They should teach people to be mentors to themselves. As Cheri Huber writes in her book "The Fear Book:"

mentor

---a wise and trusted counselor- random house dictionary

If we can become for ourselves the mentor we always wished we had, then everything in life becomes an exciting adventure. We can do all those things we've always wanted to do but convinced ourselves we couldn't do. We can live our lives in the company of someone who really loves us and cares about us and supports us in our natural eagerness to grow and in our intelligence about how to do that.

If we look at life As an opportunity to End our suffering, As an opportunity to embrace and heal all that has happened to us, Our attention moves AWAY from trying to fix ourselves and figure everything out, and TOWARD being with ourselvse as we live our daily lives.

'So, within myself, the critical move in the healing relationship is away from judgement and self hate and toward the place of compassion from which I can embrace the part of me who is confused, uncertain, unskilled. From the place of compassion, I assist the small part of me who wants to explore and experience and be successful in all the situations in which I have not had any support, in all those areas I have never explored because I didnt have anyone with me to help me through th frightening, difficult, painful places.

source: http://groups.yahoo.com/group/SokaGakkaiInternational/message/16148 which in turn comes from "The Fear Book" by Cheri Huber: http://www.amazon.com/exec/obidos/ASIN/0963625519/ref%3Dpd%5Fsim%5Fbooks/002-5181345-5698441.

Footnotes and links:

For more on these topics:

A discussion of esotericism and it's "cycle."

The Three Powerful Enemies

Links and notes

back to index

1. An example of how Nichiren Shoshu feels about "Masters" can be found in this Oko:

http://www.nstmyosenji.org/sermons/2002/Aproko02.htm

2. President Ikeda writes about Mentor/disciple:

http://etherbods.com/sutra/wisdom/wisdom53.shtml

3. From Washington Post, Parade Magazine, April 7th 2002 issue."To Defeat them, First We Must Understand them," article by Elie Wiesal.
4. http://www.buddhajones.com/Features/CrisRoman/Introduction.html I consider Cris Roman a mentor, Cris Roman writes about his experiences on this page. I suspect he'll write an essay soon saying much the same things I'm saying here.