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Thursday, January 16, 2020

Nichiren on Eagle Peak

"The way of attaining Buddhahood is just like this. Though we live in the impure land, our hearts reside in the pure land of Eagle Peak. Merely seeing each other’s face would in itself be insignificant. It is the heart that is important. Someday let us meet at Eagle Peak, where Shakyamuni Buddha dwells. Namu-myoho-renge-kyo, Namu-myoho-renge-kyo."

Bottom line, when our hearts, here and now, reside in Eagle Peak, we are sure to be reborn in Eagle Peak with our teachers and loved ones before we return to this saha world to again "unfold, propagate, expound, and preach this sutra" (Lotus Sutra Chapter 14). This is Kosen Rufu.

Tuesday, January 14, 2020

Unlike Daisaku Ikeda...

"Although the sage, my teacher (Nichiren), is a priest in the latter age, unlike the eminent priests of our day, he neither seeks invitations nor flatters people, nor has he earned the slightest bad reputation in secular matters." -- Letter of Petition from Yorimoto

Sunday, January 12, 2020

Soka Gakkai's greatest living scholar Koichi Miyata, is just plain wrong,15700023,15700186,15700190,15700256,15700259,15700262,15700265&usg=ALkJrhir0wvYI9Db5WcwE4TZ9aTtNqh-sA

"Restricting religion to the ideas of the founder may be historically meaningful, but given the role of religion in society and culture, later interpretations and additions are important." -- Kyochi Miyata

The Lotus Sutra teaches:

“The sutras I have preached number immeasurable thousands, ten thousands, millions. Among the sutras I have preached, now preach, and will preach, this Lotus Sutra is the most difficult to believe and the most difficult to understand." 

and Nichiren teaches:

"Suppose that one is building a great pagoda. In addition to the lumber to be used in the pagoda itself, one gathers together a large quantity of small timbers and uses them to build a scaffolding ten or twenty feet in height. After one has done this, one uses the original lumber to construct the pagoda. And when the pagoda is completed, one then removes the scaffolding and discards it, leaving the pagoda in place."


"Though the scaffolding is necessary to complete the pagoda, no one would ever dream of discarding the pagoda and worshiping the scaffolding." - Nichiren

Likewise, why, in the future, would anyone adorn, alter, or change the perfect pagoda as the SGI, Nichiren Shoshu, or Nichiren Shu? We, on the other hand, maintain the perfect pagoda for posterity.

"In the entire land of Jambudvīpa, there has never before been a hall or pagoda that produced the image of Shakyamuni Buddha of the “Life Span” chapter of the Lotus Sutra." -- Nichiren

Yet, the Soka Gakkai, instead of building pagodas that depict Shakyamuni Buddha of the "Lifespan" chapter of the Lotus Sutra, builds "Mentor Memorial Halls" throughout Japan, Singapore, and the entire world. These "later interpretations and additions" destroy the Sublime Law of the Lotus Flower Sutra.

"Clarity is power" - a wise man

I agree.

What is Buddhahood?

Three Thousand Realms (or Worlds) In a Momentary Existence of Life 

Each of the Ten Realms [Hell, Hunger, Animality, Anger, Humanity, Rapture, Learning, Self Realization, Bodhisattva, and Buddha] is manifest from moment to moment and contains Ten Realms which are latent. This makes One Hundred Realms. Each of the One Hundred Realm contains Ten Factors (appearance, nature, entity, power, influence, internal cause, relation, latent effect, manifest effect, and their consistency from beginning to end). This makes One Thousand Realms. Each Realm also contains the Three Principles of Individuation [the Realm of the Individual, the Realm of the Society of Beings and the Realm of the Environment. This makes Three Thousand Realms. 

In general, a Bodhisattva [selfless being] manifests primarily Bodhisattva from moment to moment and always quickly returns to Bodhisattva when manifesting one of the other realms. The Bodhisattva has the Appearance, Nature, Entity, Power, Influence, Cause, Condition, Latent Effect, Manifest Effect, and Consistency from Beginning to End of a Bodhisattva. Both the society or collection of beings in which the Bodhisattva resides and the environment [land] of the Bodhisattva manifest predominantly the Realm of Bodhisattva. 

In general, a cat manifests primarily Animality from moment to moment and always quickly returns to Animality when manifesting one of the other realms. The cat has the Appearance, Nature, Entity, Power, Influence, Cause, Condition, Latent Effect, Manifest Effect, and Consistancy from Beginning to End of an animal. Both the society or collection of beings in which the cat resides and the environment of the cat manifest predominantly the Realm of Animality. 

A Bodhisattva will manifest Animality for periods of time when, for example, he experiences the urge to sleep or defecate.

A cat will manifest Bodhisattva for periods of time when, for example, it acts selflessly towards its kittens or its owner. 

Tientai asserted that every being has the potential to elevate its central life tendency [or the Realm or Realms to which it gravitates] through the principle of Three Thousand Realms in a Momentary Existence of Life. For example, a cat can create the causes and conditions for Bodhisattva by either very strongly [for a moment] or habitually acting selflessly. Intent, according to Tientai, is far less important than actuality or suchness in elevating [or lowering] one's central life tendency. 

The practice advocated by Tientai was meditation directed towards perceiving the Three Thousand Realms In a Momentary Existence of Life. He recited the title of the Lotus Sutra, Namu Myoho renge kyo*  ten thousand times a day for his personal practice but since the time and the people's capacity were not ripe for the widespread propagation of the principle practice of the Lotus Sutra, he refrained from advocating this practice for others. 

Nichiren Daishonin taught Actual Ichinen Sanzen or one moment of exceptionally profound faith and joy in Namu Myoho renge kyo and its continuous recollection is itself Buddhahood.

*In Chinese Namo Miao-fa-lien-hua-ching.

The Ten Honorific Titles of a Buddha from the Chinese Buddhist Encyclopedia:

1. The One That Has Come (Tathagata) - This refers to the One that comes down to this world from the realm of the absolute spiritual reality to enlighten living beings (and then reenters Nirvana, returning back to that absolute reality).

2. Worthy of Offerings or Worthy of Worship (Arhat) - Early Buddhists depended upon alms for a living and practiced begging (Bhiksu, the Sanskrit word for monk, literally means ‘beggar’ or requester of alms’). By giving to the Bhiksus, patrons planted good spiritual roots by practicing generosity, the primary Bodhisattva virtue. Buddhism, like any other religion, depended upon patronage to survive in this world and spread the Dharma. Those that attained true nobility and selflessness were called Arhats, ‘worthy of alms’ or ‘worthy of worship’. By worshipping the Buddha, one practices the primary virtue of the Bodhisattvas.

3. Truly Omniscient (Samyak Sambuddha) - Having the ‘Wisdom of All’, awakened to the oneness of all things. Seeing beyond duality and yet understanding how all things properly fit in to the great fabric of the one reality. This is understanding the three truths.

4. Perfect in Illumination and Conduct (Vidya-carana-sampanna) - Perfection in both spiritual understanding (of Nirvana, selflessness, and impermanence, the 3 seals of the Dharma) as well in one’s actions (thoughts, words and deeds).

5. Well Departed (Sugata) - The opposite of ‘The One That Has Come’ (Tathagata) - One who leaves this world a better place upon leaving it.

6. Understanding the World (Lokavit) - Understanding cause and effect, karma and retribution, the destiny of all paths, the past, present and future, and the Saha world, the mortal realm of Life & Death (Samsara).

7. Supreme (Anuttara) - Unexcelled, peerless. It is often used in conjunction with ‘Truly Omniscient’. When they are paired, it refers to the total blending of the three truths, the perfection of enlightenment.

8. Tamer of Men (Purusa-damya-sarathi) - Like the tamer of elephants and lions, the Buddha is able to bring the emotional distress (klesas) of others under control and make them serene and illumined.

9. Teacher of Gods and Men (Sasta deva-manusyanam) - The Buddha is able to teach of morality to gods (devas) and men (manusyas) to keep them from evil and is also able to teach them of liberation from the mortal realm of Life & Death.

10. The World Honored Enlightened One (Buddha-Bhagavan or Buddha-Lokanatha) - The Enlightened or Awakened One (Buddha) refers to the one who is awakened to the true Nirvana, who recognizes that this enlightenment dwells in all living beings and who is determined to awaken this in all living beings. When revealed in this world, this enlightened one (Buddha) is honored by all living beings.

The Three Realms of Existence

"The sahā world Shakyamuni Buddha revealed in the “Life Span” chapter is the eternal pure land, impervious to the three calamities and to the cycle of the four kalpas. The Buddha neither has entered into extinction in the past nor will be born in the future. And the same is true of his disciples. This means that their lives are perfectly endowed with the three thousand worlds, that is, with the three realms of existence*."

*The Realm of the Individual, the Realm of the Society of Beings, and the Realm of the Environment.

As a Buddhist warrior, I inherited my father's courage.

"Let each and every one without exception who would name themselves my disciples never think of acting cowardly. Do not think of parents, wives, children, nor have regards for domains. For immeasurable kalpas there have been more instances than the dust atoms of the Great Earth that they have abandoned their lives for the sake of parents, children, and domains but never yet once have they abandoned their lives for the sake of the Lotus Sutra. Although they fully practice the Lotus Sutra, when such events occur, they turn, backslide, and stop. For example, it is like putting boiling water into cold water or attempting to start a fire and failing to succeed. Let each one be resolved. Exchanging this body for the Lotus Sutra is exchanging rocks for gold or dung for rice. As an auspicious sign that the Five Characters Myo ho ren ge kyo which are the Essence of the Lotus Sutra and the Eyes of the Buddhas and which even Kashyapa, Ananda and so on, Ashvaghosa, Nagarjuna and so on, Nan Yueh, Tientai and so on, Miao-le, Dengyo and so on have not yet spread during the more than twenty-two hundred and fifty years after the Buddha's Extinction, they are going to spread at the beginning of the Age of the Latter Dharma. I, Nichiren, have taken the lead. My party, together with the second and third battle lines and continuing on are, indeed, superior even to Kashyapa and Ananda and go beyond Tientai and Dengyo. If they are terrified when the rulers of a mere little island nation threaten, what shall they do about the torments of King Emma? Those naming themselves, 'messengers of the Buddha' yet who act cowardly are the vilest of people." -- Letter on His Various Acts (Shuju Furumai Gosho)

My father was a master sergeant in World War II. He was a machine gunner on the battlefields and in tanks and he received a bronze medal and four purple hearts for his campaigns in North Africa, Omaha Beach, Sicily, Normandy, and in the Battle of the Bulge. As a Buddhist warrior, I inherited my father's courage.

Sunday Editorial

When I force SGI members to see their ugly face, they sometimes invoke the Lotus Sutra Chapter 13 about hatred and jealousy in the Latter Age. In order to refute this argument, it is enough to demonstrate how SGI's doctrines and practices deviate from the Lotus Sutra and its votaries. Therefore, the Lotus Sutra is certainly not talking about them. Sometimes, when we point out their reprehensible behavior, they trot out Ikeda's guidance on compassion and place the blame on human imperfection and failure to follow the mentor's guidance. Other times, they invoke the Lotus Sutra [Chapter 10] and the writings of Nichiren that it is slanderous to point out even the major misdeeds of the votaries of the Lotus Sutra, let alone the minor ones. Again, one should point out that they are certainly not votaries of the Lotus Sutra because votaries uphold and protect the Lotus Sutra while they alter and defame the Lotus Sutra. We can cite examples such as SGI interfaith and their rejection of Shakyamuni Buddha in favor of Daisaku Ikeda. Lastly, we can point out that their teachings have no power to elevate the human condition by citing examples of the misfortune and amorality of some of their most faithful and famous members. 

Nichiren Daishonin always placed the blame squarely on the shoulders of those at fault while SGI ascribes fault along the lines of one's organizational status. 

Sometimes they proclaim that we can't possibly understand the great wisdom and compassion of their mentor and top leaders, that what we see as black is actually white. Then we should point out that the principle of thusness or suchness is not altered in the slightest by human perception. 

Their mentor is particularly reprehensible in light of the Lotus Sutra and the behavior of the Buddha and Nichiren Daishonin. He has taken the noble teachings of Lotus Sutra and Nichiren and turned it into the base [Ikedaism]. His words fail to match his actions and both his words and actions fail to match those of the Lotus Sutra, the Buddha, and Nichiren Daishonin. The general members too, except for the very most bodhisattva neophyte, are complicit and can not hope to escape the horrible destiny that awaits them for slandering the Lotus Sutra and its votaries. In real Buddhism, there exists the principle of personal responsibility. Even SGI mind control can't absolve them of turning the Lotus Sutra into a cult of personality and hatred of the authentic teachings of the Lotus Sutra and Nichiren Daishonin