In my last essay I said flatly, “We cannot expect flowering herbs to become towering oak trees.” Before I leave Chapter 5 and the Simile of the Herbs I want to take one last bite out of this topic in answer to those who would argue that there are right and wrong practices and a need for practicers to adhere to proper actions, especially when new in faith.

When I was in high school, I joined the cross country running team. I chose cross country because that was the only team that accepted everyone. All the coach cared about was your willingness to complete the 2.1 mile course. With work and perseverance, I became good enough to co-captain the junior varsity team, but I never possessed the fluid ease displayed by the varsity team runners.

In the off season I was expected to run track. I hated track. I could run up hills and across streams and down into valleys and back up the hills, but eight times around the flat, quarter-mile track – that was unbearable.

One season of track was enough. When track season came around the next year, I told the coach I would just practice distance running on my own and join him for the next cross country season. The coach said if I didn’t run track, I couldn’t be on the cross country team. So I quit running, took up smoking and drinking and spent most of my senior year at the beach. I did so poorly in my first year of junior college that there was no way I could defer the draft board’s interest in me. I escaped the Army by joining the Navy and replaced a ground tour of Vietnam with an 11-month cruise in the Gulf of Tonkin.

In pushing one practice over another, in criticizing in any way the sincere intent of another, we smother the flame of faith, especially in those new to the Lotus Sutra. I would never suggest someone must practice as I do, especially my 32 Days of the Lotus Sutra practice. Rev. Igarashi at the Sacramento Nichiren Buddhist Church never urges others to emulate his practice of reciting a full fascicle of the Lotus Sutra at each of his three daily services.

Nichiren stressed the importance of the Daimoku for a reason. My hourlong morning service and hourlong evening service is no more important than a single, heartfelt Namu-Myoho-Renge-Kyo. Rather than attempting to force all of the round pegs into square ritual structures, we would be much more helpful encouraging sincere, good intentions and emulating the Buddha:

“I am not tired of giving
The rain of the Dharma to all living beings.
I have no partiality for them,
Whether they are noble or mean,
Whether they observe or violate the precepts,
Whether they live a monastic life or not,
Whether they have right or wrong views,
Whether they are clever or dull.

“Those who hear the Dharma from me
Will reach various stages
[Of enlightenment]
According to their capacities.”

With each reading of Chapter 5, The Simile of Herbs, I am encouraged by the sutra’s embrace of diversity. One Dharma rains on all manner of different species, and as we take faith in the Lotus Sutra and practice and grow, nourished by that universal rain, we obtain different flowers and fruits.

We are not all the same. There is no reason to expect uniformity in those who take faith in the Lotus Sutra. We cannot expect flowering herbs to become towering oak trees. That’s just not going to happen.

When I was still a member of Soka Gakkai I would frequently hear whispers about this or that leader’s practice or, more often, lack of practice. Such gossip undermined everyone’s faith. Today, I’ve moved so far in the other direction that I now argue that any sincere practice will have the same benefit as any formal ritual.

In Nichiren’s Gassui Gosho, A Letter on Menstruation, Nichiren explains:

“You may chant the whole twenty-eight chapters, one chapter, one paragraph, one sentence or even one character of the Lotus Sūtra a day. Or, you may chant the daimoku, ‘Namu Myōhō Renge Kyō,’ just once in a day or once in your whole life. Even if you may never chant the daimoku yourself, you may rejoice at hearing others chant it just once in your whole life. Or you may rejoice with others who rejoice at hearing a voice chanting the daimoku. The joy of the daimoku chanting transmitted 50 times this way from person to person, will grow weaker steadily until in the last fiftieth person it will be as uncertain as the mind of a two- or three-year-old baby or as unpredictable as a horse or a cow, which cannot tell the difference between head and tail. Nevertheless, the merit of such people is one hundred thousand billion times greater than that of those whose wisdom is as great as Śāriputra, Maudgalyāyana, Mañjuśrī, and Maitreya, but put faith in sūtras other than the Lotus Sūtra and memorize them all.”

Nyonin Gosho, Letters Addressed to Female Followers, p22-24

I know of more than one couple where one person practices formally and the other is supportive of the partner’s practice. In the verses at the end of Chapter 2 a lengthy list of such people are promised wonderful benefits.

“Those who bowed to the image of the Buddha,
Or just joined their hands together towards it,
Or raised only one hand towards it,
Or bent their head a little towards it
And offered the bending to it,
Became able to see innumerable Buddhas one after another.
They attained unsurpassed enlightenment,
Saved countless living beings,
And entered into the Nirvana-without-remainder
Just as fire dies out when wood is gone.”

I am the master of only myself. Your practice is yours. Mine is mine. I encourage everyone to bathe in the rain of the Dharma and allow the seed of enlightenment to sprout and grow and eventually bear its unique fruit.