Everything that is real has an error rate -
j****ningwaters@[EMAIL PROTECTED]
(J****ningwaters) wrote in message
news:<20040508152526.10421.00001076@[EMAIL PROTECTED]
>...
> I would call that dys****tion induction rather than harmonic but a good
point
> anyway.
> As far as the High Priest of Nichiren Shoshu is concerned remember that
the
> admonition was not addressed to the inheritor of the Living Essence of
the Law.
>
> According to the principle of earthly desires are enlightenment and the
mutual
> possession of the ten worlds one can not eliminate impurity or polarize
good
> and evil in the way you suggest, rather the whole is continually
purified.
> xt
There is nothing in the 26 Admonitions of Nikko, the founder of the
Fuji School, about the exception of the High Priest from those
admonitions. That is purest drivel.
Actually the admonitions refer three times to the High Priest, numbers
17 and 25 stating not to follow an errant High Priest (therefore he
can make errors) and number 18, which is an admonition directly to him
and only him (therefore he can violate this admonition, otherwise
Nikko would not have mentioned it).
Hence, your logic regarding the perfection and errorless behavior of
the High Priest of Nichiren Shoshu is as fraudulent as he is.
Here are those three admonitions:
.. 17. Do not follow even the high priest if he goes
.. against the Buddha's Law and propounds his own views.
..
.. 18. Even if a view is set forth unanimously by a
.. conference [of believers], the high priest should
.. repudiate it if it goes against the Buddha's Law.
..
.. 25. My disciples should conduct themselves as holy
.. priests, patterning their behavior after that of the
.. late master. However, even if a high priest or a priest
.. striving for practice and understanding should
.. tem****arily deviate from [the principle of] ***ual
.. abstinence, he may still be allowed to remain in the
.. priesthood [as a common priest without rank].
All human beings are real entities.
Everything that is real has error (with the exception of the vibration
of the daimoku produced by the human voice, and a correctly enscribed
Gohonzon, such as Nichikan's which the SGI uses as the object of
wor****p).
Only the ideal can be perfectly correct, if only partially perfect
(perfect in some coherent view).
For instance, 1+1=2 in every integer base greater than 2, based on the
second volume of Russell and Whitehead's Principia Mathematica (page
51, I believe), but there are assumptions, basis and context required
for even that proof.
Only the Lotus Sutra as translated by Kumarajiva, and the Daimoku: Nam-
Myoho-Renge-Kyo is perfectly correct in a total and complete sense,
requiring no assumptions, or basis, or context.
From "On Establi****ng the Correct Teaching for the Peace of the Land",
Writings of Nichiren Daishonin, p. 17:
.. A blue fly, if it clings to the tail of a thoroughbred
.. horse, can travel ten thousand miles, and the green ivy
.. that twines around the tall pine can grow to a thousand
.. feet.
When real and fallible people attach themselves to that wonderful Law,
then they can have a perfect result, while retaining their small and
imperfect self.
Only Zen has "perfect" masters, such as Prajnatara "Perfect Wisdom,
****ning Star", who begat the foul and evil mind of Bodhidharma. Since
a perfect master can make no error, how can the follower surpass him?
Or learn from his errors? Can there be any progress? I****n Den****n,
the "Mind to Mind Transfer" of Zen masters to their disciples can only
transmit the erroneous.
Things can only go downhill from there, and perfection would be a dead
end, and there is no such thing. So, the illusion of perfection, if
held by Zen master and disciple, is a guarantee of a perfect Devadatta
being produced. Like Bodhidharma turned out to be. And his current
emanations, such as Nikken.
-Chas.
______________________________________________
From "The Entity of the Mystic Law", Writings of Nichiren Daishonin,
p. 426 ...
In the final analysis, the meaning of the Lotus Sutra is that the
metaphor is none other than the entity of the Law and that the entity
of the Law is none other than the metaphor. That is why the Great
Teacher Dengyo in his commentary says: "The Lotus Sutra contains a
great many metaphors and parables. However, when it comes to the major
parables, we find that there are seven of them. These seven parables
are none other than the entity of the Law, and the entity of the Law
is none other than these metaphors and parables. Therefore, there is
no entity of the Law outside of the metaphors and parables, and there
are no metaphors and parables outside of the entity of the Law. In
other words, the entity of the Law refers to the entity of the truth
of the essential nature of phenomena, while the metaphors and parables
represent the entity of the Mystic Law as manifested in actual
phenomena. The manifestations are none other than the entity of the
truth, and the entity of the truth is none other than the
manifestations. Therefore, it can be said that the Law and its
metaphors constitute a single entity. This is why the passages from
the treatises and the annotations by the Tendai school all explain the
lotus as both the Law itself and a metaphor for it."
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