Before the year ends I want to put this topic to rest.

While wandering through used bookstores during a visit to Rochester, New York, this year I purchased a copy of Edward Conze’s “Buddhism; It’s Essence and Development.” The book I picked up was published by the Philosophical Library of New York.

In my readings on Buddhism Conze’s name has come up often in the footnotes, a source of information other authors relied on. What sort of information?

Consider this from page 206:

It is customary to reckon the sect of Nichiren (1222-1282) as one of the schools of Amidism. It would be more appropriate to count it among the offshoots of nationalistic Shintoism. Nichiren suffered from self-assertiveness and bad temper, and he manifested a degree of personal and tribal egotism which disqualify him as a Buddhist teacher. He did not only convince himself that he, personally, was mentioned in the Lotus of the Good Law, but also that the Japanese were the chosen race which would regenerate the world. The followers of the Nichiren sect, as Suzuki puts it: even now are more or less militaristic and do not mix well with other Buddhists.”

Let’s break this down:

1. It is customary to reckon the sect of Nichiren (1222-1282) as one of the schools of Amidism.
2. more appropriate to count [Nichiren Buddhism] among the offshoots of nationalistic Shintoism
3. Nichiren suffered from self-assertiveness and bad temper, and he manifested a degree of personal and tribal egotism which disqualify him as a Buddhist teacher.
4. He did not only convince himself that he, personally, was mentioned in the Lotus of the Good Law, but also that the Japanese were the chosen race which would regenerate the world.
5. The followers of the Nichiren sect, as Suzuki puts it: even now are more or less militaristic and do not mix well with other Buddhists.”

None of this is excusable for a man who is described as a scholar, but perhaps we can at least offer the suggestion that his view of Nichiren was influenced by his times.

According to Conze’s “Author’s Note,” he gave a series of lectures on Buddhism at Oxford’s St. Peter’s Hall in the early 1940s. In 1948 he was encouraged to create “a work covering the whole range of Buddhist thought.” The first edition of his book was published in 1951.

The Buddhism of Nichiren was very different in the years immediately before and during World War II, when Chigaku Tanaka’s influence held sway.

As Edwin B. Lee explains, Tanaka synthesized Nichiren Buddhist doctrines with Shinto traditions to create a unique form of Japanese nationalism, “Nichirenism,” which intertwined religious and political goals.

This is not unlike Junjiro Takakusu’s unkind view of Nichiren, which was also the product of the pre-war Japan.

Like Takakusu, Conze takes Nichiren’s assertiveness in declaring the supremacy of the Lotus Sutra as “bad tempered.” I disagree and we’ll just have to leave it at that.

One assumes Conze’s statement that Nichiren convinced himself that “he, personally, was mentioned in the Lotus of the Good Law” is a reference to Bodhisattva Jōgyō, Superior Practice, one of the four leaders of the Bodhisattvas who emerged from underground in Chapter 15 of the Lotus Sutra and who is given the task of spreading the sutra in the latter days of the law. Nichiren wondered if he were Bodhisattva Jōgyō. Many of Nichiren’s followers today assume he was. But whether or not he was, that was not a primary feature of Nichiren’s teachings.

What Nichiren did recognize of himself in the Lotus Sutra was the persecutions and harassment predicted for those who attempt to spread the sutra. If Conze considers Nichiren’s view that Chapter 13, Encouragement for Keeping this Sutra, spoke to his life experience as “egotism which disqualify him as a Buddhist teacher,” then, again, I have to disagree.

Finally, there is Conze’s declaration that Nichiren taught just another form of Amidism.

Conze’s book defines Amidism as:

• It is a kind of totalitarianism of faith in which faith is all-powerful regardless of moral conduct.
• It is a religion accessible to everyone.
• It rejects hardships, austerities, and even the mild asceticism of monastic life.
• All people, good or bad, are admitted to Amitabha’s Pure Land.
• Faith in Amitabha’s grace is the sole condition for admission to the Pure Land.
• Amitabha is a compassionate god who, unlike the Christian God, is not a judge.

(This summary is provided by NotebookLM. A PDF of the book is available here if you want a quick AI assistant review.)

The only point of intersection between Conze’s Amidism and Nichiren’s devotion to the Lotus Sutra is that it is a religion accessible to everyone.

I am unapologetic in my admiration for Nichiren and the Lotus Sutra.

In 2025 I will underscore this by publishing daily a short example of the promise of the Lotus Sutra.

Next: The Next 10 Years.

Today was the monthly kaji kito service at the Sacramento Nichiren Buddhist Church. During the ceremony, Rev. Kenjo Igarashi moves among the congregation. Each prayer is personalized to the individual.

To become qualified to perform the kaji kito ritual requires surviving a brutal 100-day ascetic practice. Rev. Igarashi has endured five of these sessions. The only other priests in the United States who are qualified to perform kaji kito services are Rev. Shokai Kanai, Bishop of the Nichiren Mission of Hawaii, and his son, Shoda Kanai, at the Nichiren Buddhist Kannon Temple of Nevada in Las Vegas. Rev. Shokai Kanai has completed three 100-day ascetic sessions; Rev. Shoda Kanai has completed two sessions.

Recently I’ve been enjoying the ability to upload source material to Google’s NotebookLM and have the Google’s AI assistant digest the information.

I uploaded the Nichiren Shu brochure on Kito and Kyomi J. Igarashi’s The Development of Kaji Kito in Nichiren Shu Buddhism. (Kyomi is Rev. Igarashi’s daughter.)

My query: Summarize what is kaji kito, incorporating both sources

Kaji Kito: A Blend of Empowerment, Prayer, and the Lotus Sutra

Kaji kito, often translated as “ritual prayer,” is a multifaceted practice deeply embedded in Nichiren Buddhism. Understanding it requires unpacking the layered meanings of its two components: “kaji” and “kito.”

Kaji: The Empowering Connection
“Kaji” represents a connection forged between an individual and a Buddha or a higher deity, often resulting in empowerment and blessings. This connection is closely tied to the concept of “sokushin jobutsu,” achieving Buddhahood in this lifetime, a central tenet of Nichiren Buddhism.

Kukai, a key figure in Japanese esoteric Buddhism, emphasized the reciprocal nature of this connection. He believed individuals could not only receive blessings from Buddhas but also “provide” for them and ultimately merge with them through dedicated practice.

Kito: Transmitting Energy Through Prayer
“Kito” simply means “prayer” and emphasizes the transmission of energy from a higher being to an individual or object. While historically people prayed directly to deities, the belief emerged that a spiritually trained priest could enhance the efficacy of prayers, leading to the merging of “kaji” and “kito.” This highlights the role of a skilled practitioner in facilitating this connection and guiding the flow of energy.

The Lotus Sutra: Foundation of Nichiren Kaji Kito
Nichiren, the founder of Nichiren Buddhism, placed the Lotus Sutra at the heart of his understanding and practice of kaji kito. He believed it was the purest and most powerful form of prayer, capable of bringing the greatest benefits.

He compiled the Kito Kyo, a collection of Lotus Sutra passages specifically for kaji kito, believed to hold a special power of prayer. This text is used by Nichiren priests (gyoja) to this day to address physical and spiritual challenges.

The Purpose of Kaji Kito: Happiness, Healing, and Protection
Nichiren emphasized “sokusai enmei” (living a trouble-free life) and “zaisho shometsu” (removing past sins) as central aims of kaji kito. He believed that through prayer and adherence to the Lotus Sutra, individuals could overcome challenges, achieve happiness, and purify their karma.

The sources mention various purposes for kaji kito, including healing, protection from calamities, and support for specific endeavors. This suggests a practical dimension to the practice, aiming to bring tangible benefits to people’s lives.

Kishimojin, a protective deity featured in the Lotus Sutra, is often a focus of kaji kito blessings. Once a child-stealing demon, she repented and vowed to protect all children, embodying transformation and compassion. Her inclusion in kaji kito reflects its aim of safeguarding well-being and fostering positive change.

Beyond Blessings: The Many Forms of Kaji Kito
Nichiren identified four types of kaji kito, encompassing prayers with specific objectives and those without, demonstrating a diverse understanding of prayer’s motivations. His own life exemplified this, as he performed kaji kito for healing, protection, and even to communicate with deities, suggesting a broader scope than just seeking blessings.

The Evolution of Kaji Kito: Integrating Traditions
After Nichiren’s death, different branches of Nichiren Buddhism emerged, each with its own variations on kaji kito, often integrating elements from other Buddhist schools. For example, the incorporation of bokken, a wooden sword-like object, and juzu, a Buddhist rosary, reflects the evolving nature of the practice. While their exact meaning remains unclear, it’s suggested they ward off negative forces (bokken) and invoke benevolent energies (juzu).

Aragyo: The Rigorous Path to Mastery
To become a kaji kito practitioner (gyoja), Nichiren priests undergo 100 days of intensive training called aragyo. The sources describe its harsh conditions: extreme cold, limited food and sleep, continuous chanting, and water purification rituals. This rigorous training purifies the body and mind, preparing the priest to handle the spiritual energy involved in kaji kito.

Kaji Kito in the Modern World: Enduring Relevance
Despite growing skepticism towards traditional practices, kaji kito continues to resonate because it addresses fundamental human needs for healing, protection, and connection to something greater. The practice might need to adapt to contemporary concerns, bridging ancient rituals with modern anxieties, to ensure its continued relevance in the future.

Google’s NotebookLM also allows you to create an audio dialogue, essentially a podcast, based on the sources. Below is what NotebookLM offered.

I have several complaints with this. For example, the podcasters erroneously say that priests are required to attend Aragyo five times. They also mangle the pronunciation of Nichiren’s name to a point that it’s sometimes unrecognizable. The concluding discussion is very disappointing. It aimlessly wanders between talking about the priest and the priest’s training to the prayer and its effects.

One of the “features” of working with NotebookLM is the ability to direct the focus of the AI assistant. In the first audio I only suggested that the AI speak to non-members of Nichiren Shu. Unhappy with the result, I deleted that and asked the AI to discuss the priest training while focusing on what it means to experience the kaji kito prayer.

This time NotebookLM came up with a podcast of just under 15 minutes. I noticed no factual errors this time and the topical confusion of the first effort is missing from this version.

Listen on NoteboookLM

The old computer proverb “Garbage In; Garbage Out” is why I worry about the output of AI research assistants. One way to get around GIGO is to limit the AI to sources you trust. This is the big selling point of Google’s NotebookLM. The other day I wrote about my early experiments with NotebookLM. (Here). Today I experienced the magic.

For a source on Nichiren and Nichiren Buddhism, I took Jacqueline Stone’s article on Nichiren written for the Oxford Research Encyclopedia, Religion. A PDF copy can be download here.

I created a “new” Notebook at NotebookLM and uploaded the article to be the source material for the AI.

Here’s some of the magic generated.

Nichiren’s Understanding of the Daimoku

For Nichiren, the Daimoku is far more than a simple title; it represents the core of his teachings and the sole path to enlightenment, especially in the Final Dharma Age (mappō).

Here’s a breakdown of Nichiren’s concept of the Daimoku:

• “Namu Myōhō-renge-kyō,” the Daimoku: This phrase, chanted in Japanese, combines “Namu” (expressing devotion and taking refuge) with “Myōhō-renge-kyō” – the Japanese pronunciation of the title of the Lotus Sūtra, a scripture revered by Nichiren as the Buddha’s highest teaching.
• More than a title: Nichiren viewed the Daimoku as encompassing the entire essence of the Lotus Sūtra and the Wonderful Dharma itself. He believed its five characters encapsulate the complete enlightenment of the Buddha and provide a direct link to that enlightened state. This understanding drew upon a tradition of interpreting Buddhist texts through their titles, where the title encapsulates the text’s complete meaning.
• Embodiment of Ichinen Sanzen: Nichiren connected the Daimoku with the principle of “ichinen sanzen” or “three thousand realms in a single moment of thought”. This concept emphasizes the interconnectedness of all things, with each phenomenon containing the potential for buddhahood. By chanting the Daimoku, practitioners tap into this interconnected reality and reveal the inherent enlightenment within themselves and the world around them.
• Accessibility of Buddhahood: Nichiren taught that chanting the Daimoku grants immediate access to the merits accumulated by the primordial Buddha over countless lifetimes. By aligning oneself with the Buddha’s enlightenment through the Daimoku, one achieves “realization of buddhahood with this very body”.
• Benefits of Chanting: While the ultimate aim is enlightenment, Nichiren also emphasized the tangible benefits of Daimoku chanting. He taught that it brings protection, healing, and positive consequences in this life and the afterlife. More importantly, it cultivates an inner peace and stability that transcends external circumstances.

Or this…

Nichiren Buddhism: Study Guide

Short-Answer Questions

1. Explain Nichiren’s central criticism of other Buddhist schools prevalent in Japan during his time.
2. What are the five characters of the daimoku, and what is their significance in Nichiren Buddhism?
3. How does Nichiren’s concept of “slander of the Dharma” differ from a simple misunderstanding or misinterpretation of Buddhist teachings?
4. Describe the relationship between the concepts of “mutual inclusion of the ten realms” (jikkai gogu) and “three thousand realms in a single moment of thought” (ichinen sanzen).
5. How does Nichiren Buddhism understand the concept of “buddhahood with this very body” (sokushin jōbutsu)?
6. What role does the gohonzon, or “revered object of worship,” play in Nichiren Buddhist practice?
7. What is the significance of Nichiren’s two exiles in the context of his understanding of the Lotus Sutra?
8. How does Nichiren’s concept of the “pure land of Eagle Peak” (Ryōzen jōdō) differ from the Pure Land Buddhism’s
   understanding of Pure Lands?
9. Why did Nichiren advocate for the confrontational approach of shakubuku over the more gradual approach of shōju in propagating his teachings?
10. What does it mean to say that Nichiren saw the practice of the Lotus Sutra as a means to transform not only individual lives but also the outer world?

Short-Answer Key

1. Nichiren believed that while other Buddhist schools and practices, like nenbutsu or Zen, held validity in previous eras, they were inadequate for achieving salvation in the degenerate age of mappō, the Final Dharma Age. Only the Lotus Sutra, in his view, held the profound power needed to liberate people during this time.
2. The five characters of the daimoku are “Myōhō-renge-kyō,” the Japanese pronunciation of the Lotus Sutra’s title. Chanting the daimoku is central to Nichiren Buddhism, seen as encapsulating the entire truth of the Lotus Sutra and thus capable of directly transferring the Buddha’s enlightenment to the practitioner.
3. For Nichiren, “slander of the Dharma” goes beyond intellectual disagreement. It refers to the active rejection or dismissal of the Lotus Sutra as the ultimate Buddhist teaching, particularly in favor of provisional teachings deemed insufficient for the Final Dharma Age.
4. “Mutual inclusion of the ten realms” means that all ten realms of existence—from hell to buddhahood—coexist interdependently within each individual being. This concept expands into the principle of “three thousand realms in a single moment of thought,” suggesting the vastness and interconnectedness of all phenomena within each thought moment.
5. “Buddhahood with this very body” is the core belief that enlightenment is not a distant goal but an inherent potential within each person, achievable in this lifetime through dedicated practice of the Lotus Sutra, primarily through chanting the daimoku.
6. The gohonzon serves as a visual representation of the enlightened state, embodying the interconnectedness of all beings and the ultimate reality revealed in the Lotus Sutra. It acts as a focal point for chanting the daimoku and contemplating the principles of Nichiren Buddhism.
7. Nichiren’s exiles were interpreted by him and his followers as a fulfillment of the Lotus Sutra’s prophecies, which predicted that those who propagated its teachings would face persecution. This “bodily reading” of the sutra reinforced their faith and Nichiren’s self-identification as a true votary of the Lotus Sutra.
8. Unlike Pure Land Buddhism, which envisions a separate realm of bliss after death, Nichiren’s “pure land of Eagle Peak” is not spatially or temporally distinct. It represents the enlightened state itself, accessible in this lifetime through faith in the Lotus Sutra and manifest wherever it is practiced.
9. Nichiren believed that the urgency of the Final Dharma Age called for a forceful approach. He saw shakubuku as a compassionate act, as it aimed to awaken people to the truth of the Lotus Sutra even if it meant challenging their existing beliefs and potentially facing resistance.
10. Nichiren’s teaching emphasizes the non-duality of the individual and their environment. By transforming one’s own life condition through faith in the Lotus Sutra, individuals could positively influence their surroundings and contribute to the creation of a peaceful and enlightened society.

Essay Questions

• Analyze the role of the Lotus Sutra in Nichiren’s teachings. How does his interpretation of this sutra differ from those of other Buddhist schools in Japan during his time?
• Discuss the significance of the concept of mappō, the Final Dharma Age, in Nichiren Buddhism. How does this concept inform Nichiren’s understanding of the urgency and importance of spreading the Lotus Sutra?
• Explore the relationship between faith, practice, and the achievement of buddhahood in Nichiren’s thought. How do the concepts of “mutual inclusion of the ten realms” and “three thousand realms in a single moment of thought” contribute to this understanding?
• Compare and contrast the concepts of shōju (gradual propagation) and shakubuku (confrontational propagation) in the context of Nichiren Buddhism. Why did Nichiren advocate for the use of shakubuku, and what implications did this have for his interactions with other Buddhist schools and authorities?
• Nichiren believed that the widespread practice of the Lotus Sutra could lead to the realization of an ideal society. Discuss Nichiren’s vision of this ideal society and the role of individual practice in achieving it. What implications does this have for the social and political engagement of Nichiren Buddhists?

Glossary of Key Terms

Term

Definition

Daimoku

The Japanese pronunciation of the title of the Lotus Sutra, “Myōhō-renge-kyō,” chanted as a central practice in Nichiren Buddhism. It is believed to embody the essence of the Lotus Sutra and lead to enlightenment.

Gohonzon

The revered object of worship in Nichiren Buddhism, often a calligraphic mandala inscribed by Nichiren or his successors. It represents the assembly of the Lotus Sutra and serves as a focal point for chanting the daimoku.

Honzon

A general term for an object of worship in Buddhism, including statues, paintings, mandalas, etc. In Nichiren Buddhism, the gohonzon is considered the primary honzon.

Ichinen Sanzen

“Three thousand realms in a single moment of thought,” a core Tiantai/Tendai principle adopted by Nichiren, expressing the interconnectedness and interpenetration of all phenomena within each thought moment.

Jikkai Gogu

“Mutual inclusion of the ten realms,” a Tiantai/Tendai doctrine embraced by Nichiren, explaining that all ten realms of existence—from hell to buddhahood—are interconnected and contained within each other and every being.

Kaidan

The ordination platform in Buddhism, traditionally a place for receiving precepts and becoming a monk or nun. In Nichiren Buddhism, the meaning and realization of the kaidan have been subject to debate.

Kanjin

“Mind contemplation,” a term used by Nichiren to describe the practice of chanting the daimoku as a means of aligning one’s mind with the Buddha’s enlightenment.

Lotus Sutra

A highly revered Mahayana Buddhist scripture believed by Nichiren to be the ultimate teaching of the Buddha, capable of leading all beings to enlightenment.

Mappō

The “Final Dharma Age,” a period of Buddhist decline when traditional practices are believed to be less effective. Nichiren saw the Lotus Sutra as the only true path to salvation during this time.

Namu Myōhō-renge-kyō

The full phrase chanted in Nichiren Buddhism. “Namu” signifies devotion and taking refuge, while “Myōhō-renge-kyō” is the title of the Lotus Sutra.

Shakubuku

A confrontational approach to propagating Buddhist teachings, often involving direct refutation of other views. Nichiren advocated for this approach as necessary for the Final Dharma Age.

Shōju

A more gradual and accommodating approach to Dharma teaching, emphasizing respect for diverse viewpoints.

Slander of the Dharma (Hōbō)

The act of rejecting or dismissing the Lotus Sutra, particularly in favor of teachings considered provisional by Nichiren.

Sokushin Jōbutsu

“Buddhahood with this very body,” the belief that enlightenment can be achieved in this lifetime and with this physical body through the practice of the Lotus Sutra.

The problem, of course, is that you can’t get a PDF copy of every piece of source material that might be useful. The use of URLs as source material at NotebookLM is problematic, as I explained the other day, because only the content of a single page is used – related pages, links to other material, all of that is ignored.

Still, this is really promising. Maybe I can get a PDF copy of the Writings of Nichiren as published by Nichiren Shu. That would be fun.