"Are All Religions The Same?"
Mygyoji News, Sept/Oct 1994
By Reverend Shoshin Kawabe, Myogyoji Temple, West Chicago
Nichiren Daishonin states in the "Letter to Niike":
"Hell is a dreadful dwelling of fire, and Hunger is a pitiful state where starving people devour their own children. Anger is strife, and Animality is to kill or be killed. The hell of the blood-red lotus is so called because the intense cold of this hell makes one double over until his back splits open and the bloody flesh emerges like a crimson lotus flower. And there are hells even more horrible. Once one falls into such an evil state, even a throne or the title of general means nothing. He is no different from a monkey on a suing, tormented by the guards of hell. What use are his fame and fortune then? Can he still be arrogant and persist in his false beliefs." (MW 1-254)
Good morning everyone, I sincerely thank you for making a pilgrimage to the temple to express gratitude to the True Buddha, Nichiren Daishonin. As we did Gongyo together to the Gohonzon, I first of all expressed gratitude to Nichiren Daishonin and I also sincerely prayed for your peace and happiness, the elimination of slander, increasing faith, strong Shakubuku efforts and everything that will strengthen your efforts to practice the Daishonin's Buddhism. I have also respectfully offered your Gokuyo to the Gohonzon. Today, I would like to continue talking about the "Letter To Niike" from the May Oko. Last time, I think I had talked about mixing your own ideas or other religious teachings with Buddhism and how that will cause you to acquire an unenlightened condition and to stray into the evil paths. The Great Teacher Dengyo stated:
"Even though one praises the Lotus Sutra, he destroys its heart." (MW 1-253)
Today, people think that it's very rude to disparage the beliefs of another religion and that basically all religions are the same, none being good or bad. This viewpoint is justified today as "common sense". But this is an incorrect view on which to base your values. If I asked people who have this view about the Peoples Temple in Jonestown or the Branch Davidians in Waco, Texas they would probably say these were incorrect religious teachings. Their point of view is contradictory. We can see that the view of no right or wrong in religious teachings is incorrect because, as these two above examples show, no one recognized the tragic result of the teachings of these groups until it was too late to correct. And if I ask people who have the view that all religions are the same -- How can I judge between what is a good religion or a bad religion? -- they can't answer completely. They fail to see the negative effect a religious teaching can have. This "common sense" argument that all religions are the same comes from attaching so much importance to science, politics and the development of our civilization.
Another common view is "religion is just one part of society and it's not so important. We don't need to care so much about religion." But even if we have a highly developed civilization, we still fall short of solving the problems of life and death. I don't think anyone will find a solution in the future either. This shows that there is a limitation on the knowledge that science can provide us. We need religion to solve the fundamental problems in our lives because only religion addresses them. We should view religion as the root and foundation of society and civilization, not the other way around.
Seeing that religion is the root of society and civilization, is the ultimate cause for our correct or incorrect views of ourselves and the universe. Therefore, to say that any religion is correct will blind us from discerning right or wrong religious teaching. True peace and happiness in this world will only come about when people understand the truth. That truth includes realizing that the answer to their problems is contained within themselves and showing them the way to realize it. If we follow an incorrect path this will lead to more suffering and less peace in peoples lives. Therefore, we can't avoid distinguishing right religious teaching from wrong, if we compromise this we are working toward greater suffering for ourselves and others. This certainly is neither merciful or compassionate.
The Daishonin clarifies this idea in the following way:
"But within a nation, there can be only one man who is sovereign. If two men try to be sovereign, the country will know no peace. Likewise if one house has two masters, it will surely face destruction. Must it not be the same with the sutras? Among the various sutras, there must be one which is the monarch of all " (MW 4-175)
Religions such as the Peoples Temple showed their true character comparatively quickly once tragedy took place. Then people could easily recognize that their teachings weren't true. But more dangerous to us are the religions that outwardly seem virtuous and have been socially respected over a long period of time, but inwardly are insidious at the core. They teach people to be dependent on some force outside themselves like God to effect positive change in their lives. Such religions eventually shape the character of the society. These are certainly more dangerous to the health and well being of our lives and society at large even though it is not immediately apparent. We would not be very wise, then, to consider all religions as being equal because this would preclude us from proper investigation of the truth. We must make sure when doing Shakubuku that we make this point to people.
The Gosho passage at the beginning of my lecture talks about the effect you will receive in your life from slander of the True Law. The effect is to walk the three evil paths; Hell, Hunger and Animality. When I talk about this, I sometimes hear people say: "That sounds like a threat" or "Other religions say the same thing, too. I don't see the difference." In other religions, I can see how people can feel this way. I believe when people are told "you are going to fall into hell" it sounds abusive and puts the blame on them.
But the same phrase in Nichiren Daishonin's Buddhism is used in a different way: more like "Please, stop it!" If a person is going to drink poison and they don't realize it, you may say, "don't drink that, you will die if you do." Is that abuse? It's not about blaming the person for not knowing it was poison. It came from caring about the health and well being of that person and using expedient means to stop them. The words may be the same but the meaning is completely different.
To explain the state of Buddhahood in words is practically impossible because it describes the highest state of existence. Similarly, because Hell is the lowest state of existence, it is impossible to describe in words. I have heard some members comment to me, "The situation in Rwanda is like Hell" or "It is like Hell when we are suffering from some terrible disease." People may make these comparisons to Hell but these kinds of sufferings are not really descriptive of the sufferings of the state of Hell.
Nichiren Daishonin states:
"If the Buddha explained the suffering of the state of Hell, the persons who heard this would vomit blood from their mouths and die. So the Buddha doesn't want to explain Hell in full." (GZ-447)
You can't see the view from the top of the mountain until you climb the mountain. In the same way you can't see the state of Hell until you experience it yourself. There is a story from ancient India about a Buddhist priest who, while dreaming, had an experience of falling into the Hell of Incessant Suffering in one of his past lives. When he awoke from his dream he found that he had vomited blood from his entire body. So the suffering experienced by someone in hell is beyond our human imagination. Everyone who has true faith and is practicing sincerely has a life condition so opposite from this that it is impossible for us to see Hell. The Daishonin states:
"If Nichiren's compassion is truly great and encompassing,
Nam-Myoho-Renge-Kyo will spread for ten thousand years and more, for all
eternity, for it has the beneficial power to open the blind eyes of every
living being in the country of Japan, and it blocks off the road to the
Hell of lncessent Suffering."
(MW 4-272)
There are people today that look at the problem between the Head Temple and the SGI and look to see if one or the other is suffering more to conclude whether they should support one or the other. These people stand in the middle and look for another's unhappiness as a source of material for their own benefit. It seems to me that trying to obtain knowledge and benefit from another's suffering is a selfish and cold-hearted idea not within the realm of Buddhist practice. Because of the law of cause and effect, these people will obtain suffering for themselves. Because they don't understand the suffering they are bringing to their life our attitude should be to try to help them understand the truth. Please help and protect them and show true mercy in explaining this to them.
I have heard some people say "There are so many people who live a happy and contented life and have a very peaceful last moment even though they didn't practice the Daishonin's Buddhism. I can't believe that these people are on their way to hell, now." I think that may appear so if you only look at their present lives. But life is eternal; there is no beginning and no end. It is impossible to see all the causes that a person has made in eternity. You must remember that it would be dangerous to live nothing but a quiet and peaceful life. You wouldn't recognize the causes you have made that are negatively affecting your life. Serious disease is hard to recognize until you realize something is wrong with your body. But by that time it may be to late.
Nichiren Daishonin states:
"Second, we should note that, if a person is inevitably destined to fall into hell in his next existence, then even though he commits a grave offense in this life, he will suffer no immediate punishment, the icchantica, men of incorrigible disbelief, are examples of this." (MW2-198)
You should pay attention to this situation. Hell is very deep. People fall into it over a long period of time almost like an eternity. In this passage things seem to go very smoothly for icchantica they don't see many obstacles. They are persons under an illusion thinking nothing negative is happening. But we should be very fearful of this "nothing is happening" state. The meaning of "lessening one's karmic retribution" means that you must confront your Karma with faith and practice to the Gohonzon.This will stop you from falling into Hell.
However, the shock of breaking the fall will seem harsh and abrupt. Certainly, it is less harsh than reaching the state of Hell. There are many problems that happen in our life and no one has any guarantee that they will always have a happy life the future. You may especially see many things happen when you begin this practice. The important thing is you must grapple with a problem seriously, thus making it a basis of your faith and practice. Nichiren Daishonin states:
"It is like the case of a man who stumbles and falls to the ground, but who then pushes himself up from the ground to rise to his feet again. In the same way, though persons [who slander the Lotus Sutra] may fall into hell, they will quickly rise up again and attain the state of Buddhahood. The people of today in any event already reject the Lotus Sutra, and because of that error they will undoubtedly fall into hell. Therefore one three obstacles and four devils emerge, vying with one another to interfere... You should be neither influenced nor frightened by them. If you fall under their influence, you will be led into the paths of evil. If you are frightened by them, you will be prevented from practicing True Buddhism." This quotation not only applies to Nichiren but also is the guide for his disciples. Reverently make this teaching your own and transmit it as an axiom of faith for future generations." (MW 1-145)
We must deeply impress this teaching of the Daishonin in our memory. In this world, there are many people who think that true happiness is power, fame or fortune (like a person who boasts about all the decorations and titles he received from different countries to show off to everyone). These things are transitory, however, you can't take them with you after you die. These thing are not a gauge to measure an enlightened condition. When a person contracts a serious disease all their power, money, etc. become secondary. They would surely give it all up just to be cured of the disease.
This shows how transitory happiness from these items can be. Interestingly, when a person is cured of a serious disease they will generally forget about their suffering and go back to accumulating wealth and honor as if nothing ever happened. This is why I earlier counseled people that we have to reflect on our life constantly. Unfortunately, self-conceit often arises when individuals are focused on acquiring wealth and power. They can interrupt the development of our true faith. Unconsciously we then accumulate causes leading us to the evil paths and heavy suffering in the future.
What is real life? We can find the answer to this question by practicing this Buddhism. Because Nam-Myoho-Renge-kyo is the core of everything in the universe. All knowledge including science springs from it. In conclusion, I would like to read a passage from the Gosho:
"A truly wise man will not be carried away by any of the eight winds: prosperity, decline, disgrace, honor, praise, censure, suffering and pleasure. He is neither elated by prosperity nor grieved by decline. The heavenly gods will surely protect one who does not bend before the eight winds. But if you nurse an unreasonable grudge against your lord, they will not protect you, not for all your prayers." (MW 1-206)
I pray sincerely for your strong faith and good health. Thank you very much.
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