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Tuesday, December 12, 2017

Refutation of soka interfaith

The Soka Gakkai rationalizes their interfaith practices by the following two passages from the writings of Nichiren:

"People can attain enlightenment in two ways: by meeting the Buddha and hearing the Lotus Sutra, or by believing in the sutra even though they do not meet the Buddha. Even before the advent of the Buddha, some Brahmans in India realized the correct view of life through the four Vedas. In China before the arrival of Buddhism, some realized the correct view through Taoism and Confucianism. Many bodhisattvas and ordinary people, endowed with keen faculties, perceived [even before they heard the Lotus Sutra] that Shakyamuni had planted the seeds of Buddhahood within them in the days of the Buddha Great Universal Wisdom Excellence or in the far more distant past [when he attained his original enlightenment]. They understood this by hearing the Mahayana sutras of the Flower Garland, Correct and Equal, and Wisdom periods. They were like the pratyekabuddhas [who could perceive the impermanence of life] at the sight of scattering blossoms or falling leaves. These, then, are the type of people who gained the way through teachings other than the Lotus Sutra.." -- The True Object of Worship

and

"When the Yin dynasty became corrupt and the people were suffering, T’ai-kung Wang appeared in the world and beheaded King Chou of the Yin, bringing an end to the people’s misery. When the Second Emperor of the Ch’in dynasty caused the people to taste bitterness, Chang Liang appeared and restored order to the world, enabling them to know sweetness. Though these men lived before the introduction of Buddhism, they helped the people as emissaries of Shakyamuni Buddha, the lord of teachings. And though the adherents of the non-Buddhist scriptures were unaware of it, the wisdom of such men contained at heart the wisdom of Buddhism." -- The Kalpa of Decrease

Please note that in both these passages, Nichiren is referring to eras before the Latter Day. Referring to the Latter Day, the age in which we live, Nichiren teaches: 

"DURING the two thousand years of the Former and Middle Days of the Law, those who embraced Hinayana or provisional Mahayana Buddhism as the basis of their faith and practiced these teachings in earnest could generally obtain the benefit of enlightenment. However, though they believed that this benefit had come directly from the sutras on which they had chosen to rely, in light of the Lotus Sutra, no benefit ever originated from any such provisional teachings. The reason [they were able to attain enlightenment] is that all these people had already established a bond with the Lotus Sutra during the lifetime of the Buddha, though the results they gained varied according to whether or not their receptivity had fully matured. Those whose capacity to understand the Lotus Sutra was fully mature attained enlightenment during the lifetime of the Buddha, while those whose capacity was inferior and immature [could not attain enlightenment at that time. But they] reappeared in the Former Day of the of the Law, and by embracing provisional Mahayana teachings such as the Vimalakīrti, Brahmā Excellent Thought, Meditation, Benevolent Kings, and Wisdom sutras, they gained the same proof of enlightenment as that obtained by those of higher capacity during the Buddha’s lifetime.

Thus the Former Day of the Law possessed all three: teaching, practice, and proof, whereas in the Middle Day of the Law, there were teaching and practice but no longer any proof. Now in the Latter Day of the Law, only the teaching remains; there is neither practice nor proof. There is no longer a single person who has formed a relationship with Shakyamuni Buddha. Those who possessed the capacity to gain enlightenment through either the provisional or true Mahayana sutras have long since disappeared. In this impure and evil age, Nam-myoho-renge-kyo of the “Life Span” chapter, the heart of the essential teaching, should be planted as the seeds of Buddhahood for the first time in the hearts of all those who commit the five cardinal sins and slander the correct teaching. This is what is indicated in the “Life Span” chapter where it states, “I will leave this good medicine here. You should take it and not worry that it will not cure you.”

In another writing, The Daimoku of the Lotus Sutra, Nichiren again is absolutely clear: 

"Now the two thousand years of the Former and Middle Days of the Law have passed, and we have entered the Latter Day of the Law. In such an age, it is a hundred, thousand, ten thousand, million times more difficult for ordinary people to attain Buddhahood or rebirth in the pure land than it was for even the persons of the two vehicles or icchantikas who lived when the Buddha was alive. And yet people nowadays think that, by relying on the Meditation Sutra or some other of the sutras preached in the more than forty years before the Lotus Sutra, they can escape the sufferings of birth and death. How futile, how utterly futile! Women, whether they live at the time of the Buddha or in the Former, Middle, or Latter Day of the Law, cannot attain Buddhahood through any teaching but the Lotus Sutra. None of the other sutras expounded by any of the Buddhas anywhere can help them. The Great Teacher Teacher T’ien-t’ai Chih-che, who heard the Buddha’s teachings at Eagle Peak and later attained an awakening in the place of meditation, has stated unequivocally, “The other sutras only predict Buddhahood . . . for men, but not for women; . . . This sutra predicts Buddhahood for all.” 

In the Opening of the Eyes we read:

"The Great Teacher Dengyō declares: “The Former and Middle Days are almost over, and the Latter Day is near at hand. Now indeed is the time when the one vehicle of the Lotus Sutra will prove how perfectly it fits the capacities of all people. How do we know this is true? Because the ‘Peaceful Practices’ chapter of the Lotus Sutra states, ‘In the latter age hereafter, when the Law is about to perish, [accept and embrace theLotus Sutra]....’” 

and 

"And Eshin says, “Throughout Japan, all people share the same capacity to attain Buddhahood through the perfect teaching.”

and lastly, further down: 

"The goods and evils of non-Buddhist creeds, when compared with the Hinayana sutras, all represent a bad way. Similarly, the good ways of Hinayana teachings, and the four flavors and three teachings as well, when compared with the Lotus Sutra, are all mistaken and bad. The Lotus Sutra alone is correct and good. The perfect teaching of the sutras preached before the Lotus Sutra is so called from the relative viewpoint; from the absolute viewpoint, it must still be counted as bad. Fundamentally it falls into the category of the three teachings, and therefore it is bad in that sense as well. To practice the highest principles of the pre-Lotus Sutra teachings according to the sutras is still bad."

Could we possibly assert, as the Soka Gakkai, that the principles of Islam, Christianity, and Brahmanism, as taught and practiced today, are the highest principles of the pre-Lotus Sutra teachings, let alone equal to the Lotus Sutra as they assert?: 

http://sokahumanism.com/nichiren-buddhism/SGI_Humaism_vs_Religious_fanaticism.html

What the Soka Gakkai practices is not the Lotus Sutra Buddhism of Nichiren Daishonon. I can site dozens of additional passages of proof if you are not yet convinced.

Certainly Soka Gakkai is not a cult!

Certainly Soka Gakkai is not a cult!

No, Certainly Not a Cult!

A cult is a group of people who...

• Give total and unquestioning loyalty to a leader as a living deity or prophet, and use deception and manipulation to recruit and keep members.

Just based on this point alone, Soka is not a cult. Soka members are free to ask questions, but they have no need to, since all answers can be found in Sensei’s guidances and in the Gosho. We encourage free, open dialogue on pertinent, approved topics. Soka does not lie except as an “expedient means,” but this is a manifestation of practical wisdom, not lying. We would never dream of going against Soka, because to do so would destroy our good fortune. People join our movement because they want world peace and nonviolence based on the true Buddhism of Soka, not to give legitimacy to a cult. Recruitment, or shakubuku, is the only way to change your karma and create a happy world. People who don't support Soka don't support real peace.

• Has a leader who is charismatic, holds a uniquely exalted position, and claims an exclusive relationship with God, truth, happiness, etc.

Again, Soka is clearly not a cult. Daisaku Ikeda is a world-respected scholar, poet, art collector, diplomat and newspaper publisher. His accomplishments are celebrated around the world, which accounts for his benevolent influence over other world leaders. This is enlightenment, not charisma. Ikeda Sensei is an ordinary person who is humble and lives simply when he is not staying in one of his multimillion-dollar mansions, riding in chauffeured limousines and wearing expensive suits. These luxuries are necessary because he is an important figure on the world stage and is one of the top-twenty richest people in Asia. His status is proof that Soka is the correct way to practice Buddhism and that he is a Buddha. Only Ikeda Sensei can lead the world toward happiness based on his example. It is hard work, not an exalted position.

A cult expects...

• Complete and total loyalty and obedience to the leader.

This is ridiculous! We do not "obey" Sensei. We recognize his superior wisdom as a teacher. He is like a strict father who loves us. We can criticize Sensei and disagree with him freely, but we soon see that we are incorrect. What we see in Ikeda Sensei is really just a mirror of our own mind, so if we are critical of Sensei, it is not because of him but because of our own arrogance.

• Complete and literal acceptance of the leader’s teachings.

Again, Sensei points out the true path of how to live a humane life. It is our free choice whether we will follow it or else fall into hellish suffering. Sensei's teachings are profound and people of shallow faith cannot accept them. If you are foolish and cannot accept the teachings of Soka, it is your loss, not Sensei's. Eventually you will become a Buddha, so we don't hate you. But wouldn't it be better to follow Sensei, who can lead you to enlightenment in this lifetime?

• Unquestioning devotion to the group and its leader.

Sensei always says that you must question and find out for yourself. You should follow his guidance and ask questions. Then you will see that he is right. He has more experience and understanding than we do, so it is only natural. Devotion to Sensei develops over time, gradually. It does not happen instantly as in cults. Sensei can see into your heart and is compassionate even if you cannot accept him.

Cults are...

• Unethical in their practices.

Soka must always be held to a higher standard of ethics than other groups because we represent the will of the people. Naturally, the people are not allowed to vote or voice their opinion within the official channels of Soka, but we understand the heart of the people, and that is what we represent. Voting and democracy are mere popularity contests. We are creating Buddhist Democracy. That is why we must challenge ourselves to make greater financial contributions to Soka, thus accumulating more fortune in our lives. It is rude to ask the Soka leaders how much money our organization has and where it goes. We must give our gifts freely and expect nothing in return. Sincere contributions are based on trust.

• Designed to advance the goal of the group’s leader, often to the detriment of its members.

Sensei's dream is our dream. What's good for Soka is good for us. Slanderers are threatened by this profound, harmonious bond known as the oneness of mentor and disciple.

• Dangerous because they separate people from their families, friends and other support networks. In this way, cults foster in their members feelings of complete dependency and sometimes isolation from outside influences.

Soka is a family that welcomes families. Some Soka members chant for decades to convince their spouses and children to join the family of Soka. We must not give up. We must continue to shakubuku our friends, co-workers and families. This is the way to happiness. Do not put too much pressure on others to join. Just keep chanting and they will come to see the true nobility of Soka and will join. In any event, our fellow comrades of Soka are our true friends and family. They will stick with us even when our other friends and family members abandon us. We depend on our faith, not on other people. We will throw slanderers out of our homes, and never betray Soka even if it means disobeying our own parents. This is the true meaning of filial piety.

Compare: Cult Groups Versus Soka 

Some groups accept who you are now and help you attain your goals in life. 
Soka accepts who you can be if you dedicate yourself to practicing Buddhism as Soka teaches. You cannot attain your goals in life unless you fight selflessly for the glorious cause of Soka.

Some groups are run by an ever-changing council of people who are accountable to the members of the group. These so-called leaders respond to members’ wishes and concerns. Usually, there are checks and balances on leaders’ power, and there is a grievance procedure in place to handle disputes within the group.
Soka is founded on the philosophy of the Three Eternal Presidents who each, in turn, inherited the True Law directly from Nichiren Daishonin. Leaders must serve the members humbly, but they are not elected by the membership, nor does the membership have any power to remove people from leadership positions. This is because we are all human beings who are doing our best. There are no checks and balances in the realm of Soka because our organization is based on faith. President Ikeda has been the leader of SGI for more than 40 years and we are grateful that he has given so selflessly to our movement.

Some groups let you determine your amount of participation. They encourage you to make your own life decisions and expect nothing in return.
Soka guides you in all aspects of your life, and it is only natural that, out of sincere appreciation, your commitment to the organization escalates over time. Out of gratitude for all that Soka has done for you, you will want to give more time, effort and financial contributions to Soka. This is the meaning of the phrase “from the indigo plant, an even deeper blue.” If you do not feel increasing commitment to Soka, there is probably something wrong with your faith.

Some groups have people coming and going without judging their motives or relationship to the Gohonzon, Nichiren Daishonin’s teachings, or enlightenment based on their proximity to the group.
Soka recognizes that life is much more profound and takes great pains to clarify good and evil. True Soka comrades are friends for life; those who desert Soka are like deluded children. How pitiful!

Some groups strive to liberate others from their suffering and dependence and help them stand on their own with confidence.
Soka strives to liberate members from their own arrogance by embracing Nichiren Buddhism as Soka teaches. There is no such thing as independence since we are all interdependent beings. This is why we need the organization and must protect it with our lives.

Some groups seek to get to the truth of any criticism or grievance by listening to many people who are equal in credibility and making a record of their views.
Soka understands that one's life-condition dictates how one will see certain situations, so we must rely on Buddha wisdom if we are to understand truth. Therefore, leaders' explanations are presented -- this is only natural, since they have more responsibility for the organization than the general members have. Only leaders and approved individuals can share their insights and wisdom through official Soka channels such as the World Tribune. This protects precious Soka members from confusion. Of course, members are free to openly share their concerns to their hearts’ content in face-to-face dialogue. Publicly stating one’s concerns and grievances is not in the true spirit of dialogue, and is mere complaint.

Some groups have rules and expectations of behavior that apply to everyone, including the top leaders.
Soka is a free and open gathering of disciples, so there are no rules. Leaders must often use "expedient means" to advance our noble cause. Sometimes expedient means are misunderstood and seem to be nothing more than fibbing, spreading destructive rumors, and withholding information from members. Even the Buddha had to lie to save his children. The comrades of Soka understand this. Soka leaders are not required to answer questions; you have all the answers you need within your life. To encourage people to find their own answers, questioners may be personally attacked, often publicly. This strict training is for their own benefit.

Some groups are proud of their work for others. They provide quantifiable services and aid, and want nothing in return. They run soup kitchens, clinics, counseling centers and the like. They are trusted members of a local community, actively seeking community engagement and responding to feedback from the people in their environment.
Soka understands that the only way to truly help people is to help them become comrades of Soka. Only by embracing our ideals can humankind truly move from a society of war and strife to a society of peace and justice. Soup kitchens and clinics are just band-aids; Soka possesses the true path to human happiness. Soka reaches out to other groups and community organizations to help them see the value of the Soka philosophy.

Some groups do not exaggerate the “terrible fate” of those who have left or aren't members.
Soka comrades understand that a true friend is one who has the mercy to correct the errors of others. People who oppose Soka are opposing the Buddha’s will and decree, and therefore invite horrible punishments on themselves. People who leave the palace of Soka cannot be trusted. They are betrayers who have committed evil acts and spit in the Buddha's face. They will die horrible deaths. Soka clarifies this to show the noble way of life for all human beings.

Some groups help their members and their community to solve problems and seek answers together. These groups provide ministers and counselors who know what resources are available within the group and the community. These groups provide a system of mutual support for members who are having difficulties.
Soka can help you identify the true, root cause of your problems: your fundamental darkness. Soka comrades will chant with you, but you need to challenge yourself to do more shakubuku, bring in new members of Soka, read the Soka publications, praise Soka more sincerely, make greater contributions to Soka and commit yourself to the happiness of others. Only then can you resolve your problems. Those who serve as devilish functions, however, will not be able to tolerate the pure realm of Soka for long. Such people will be filled with complaint and will abandon their practice. The fault is solely their own.

Some groups allow for differing ideas, views, talents, interests and personality traits.
Soka members are true lions and emulate SGI President Ikeda. Since we are lion cubs, we will no doubt grow into great Soka lions like Ikeda Sensei!

Some groups are not threatened by scrutiny and criticism from non-members or those who have left the group.
Soka is profound. Therefore, those who have left or have never joined are not qualified to judge our precious movement. They are misguided, misinformed and do not understand Sensei’s heart. These jackals are jealous of Soka and slander us at every turn.

Some groups do not ask members to do illegal, unethical or questionable things such as proselytize at schools, fib about the group’s wealth and activities, or harass members of different groups that are perceived to be “rival” groups.
Soka comrades understand that they must do what must be done, acting fearlessly on behalf of Buddhism. Fighting for Soka justice is the only way to attain Buddhahood.








Some groups recommend books and resources regarding other areas of interest or religious studies other than theirs.
Soka protects the purity of the Buddha’s teachings and stewards information to prevent incorrect views from infecting the members with slander.

Some groups have an agenda that is obvious, easy to understand, reasonable and set by consensus and compromise.
Soka’s mission was set by the Buddha and entrusted to SGI President Ikeda and all true members of Soka, Bodhisattvas of the Earth, as foretold in the Lotus Sutra. Soka is based on faith and beautiful bonds of trust between mentor and disciple. Rank-and-file members do not want access to accurate and complete information regarding progress toward our stated goals, financial matters or third-party, objective accounts of Sensei’s personal activities. Members need only understand Sensei’s heart and make it their own. Our goal is kosen-rufu, which can be defined in many different ways, and ultimately means world peace. No other information is purposeful.

Some groups have top leaders who are reasonably accessible to ordinary members.
Soka has a great Sensei who fights valiantly and tirelessly on behalf of all humanity, and therefore has many enemies. Because of his profound mission, Sensei is not free to live like ordinary people. He must ride in limousines and live in mansions, surrounded by staff for his protection and the protection of our movement. He purchases millions of dollars worth of art and other luxuries on behalf of our movement and to impress influential world leaders for the sake of peace. Sensei’s vast wealth is proof of the power of Buddhist practice. An elite group of leaders travels to Japan each year to be trained by Sensei, but our faith has not been strong enough lately in America to bring Sensei here for a visit.

Some groups are rather cult-like and should be avoided.
Soka alone can save all humanity.

The trembling bunny rabbits of Mappo

Woe is me. Poor defenseless SGI is under attack!

On E-sangha, the SGI members complained relentlessly to the moderators because Robin Beck and me, among others, kept telling it like it is and putting pressure on them.

I wonder what whine they're drinking these days? Thin skinned isn't the word. They put out hundreds of vitriolic Soka Spirit postings but yet they cry like babies when we criticize them for changing doctrines like yesterday's diapers. What happened to the Lion Kings of Myoho? Apparently they have become the trembling bunny rabbits of Mappo.

The Lotus Sutra according to SGI

A Text of Oneness of Mentor and Disciple

Suda: I understand that Mr. Toda also exerted himself with great determination in protecting first Soka Gakkai president Tsunesaburo Makiguchi. He gave himself entirely to the publication of Mr. Makiguchi's Soka Kyoikugaku Taikei (System of Value-creating Education), from getting the manuscript into order to printing it.

Ikeda: Yes. That's why President Toda is listed in the book as both publisher and printer. The name "Soka" was originally born from a discussion that took place between President Makiguchi and Mr. Toda. As is well known, it was Mr. Toda who came up with it.

Suda: Yes. It seems this happened around 1929 when Mr. Makiguchi and Mr. Toda were up talking one night until after midnight at Mr. Toda's house, seated around the brazier.

President Makiguchi said to Mr. Toda: "Never before has there been even one elementary school principal who has published a theory of education. There is a chance that I will be forced to resign my post as principal of the Shirogane Elementary School [in Tokyo]. And while this is not a problem for me personally, I want to prepare my theory of education for those to come while I am still active as school headmaster."

Mr. Toda replied: "Sensei, let's go ahead with it!"
"It will take money, Toda."
"I don't have very much, but I will gladly put in all I have-19,000 yen."
Mr. Toda then asked President Makiguchi, "What is the purpose of your theory on education?"
"It is to create value."
"Then let's call it 'Soka [value-creating] education.'"
The name was thus decided.

Ikeda: This is also the "soka" of Soka Gakkai. In today's confused world, this is a name that brings hope to humankind. The creation of value-of beauty, benefit and good-this is a name filled with profound philosophy and character. It also reflects the character of these two great predecessors.

The name had been decided, but from that point on, the journey was long. Just scraping together the necessary capital to finance the project was a great struggle.

Suda: President Toda came up with the idea of holding practice examinations for students in Tokyo. This was around the time that the term "entrance examination hell" came into use, referring to the grueling process of gaining admission to high school. It seems that the process was made even more rigorous by the fact that examinees had no way of gauging their ability or the degree of difficulty of the exams in advance. By returning corrected answers on the practice tests, Mr. Toda gave students a way of determining which schools they should apply for based on their ability.

The first time, he administered the test for a group of about five hundred in a single hall. But several years later, he had approximately three thousand students taking the test at five sites. Through these efforts, Mr. Toda came up with the funds to finance the publication of President Makiguchi's Soka Kyoikugaku Taikei.

Ikeda: Mr. Toda later wrote a mathematics textbook titled Suirishiki Shido Sanjutsu (A Deductive Guide to Arithmetic), which became a bestseller. Again, he used the royalties to help President Makiguchi. So they decided on the book's name and managed to pull together the necessary funds to publish it, but a lot more was required to see it through to completion. 

That's because Mr. Makiguchi's busy schedule didn't allow him the time he needed to get the manuscript in order. He was always jotting down his thoughts on memo pads or on the back of scrap paper. While these notes contained the crystallization of his profound thought, he simply hadn't the time to organize them. So Mr. Toda offered to do it for him. President Makiguchi hesitated, not wanting to burden Mr. Toda with such a task. It would be quite an undertaking, as his notes were in a state of utter disarray. He probably also doubted whether it would even be possible for another person to make sense of them.

But Mr. Toda insisted, "If I can't even understand your theory, then who is the book going to be published for? Do you want leading scholars around the world to read it? If I read your notes and can understand them, then I am confident I will be able to compile them."

When he came upon overlapping information, Mr. Toda would cut the memos apart, regrouping them by topic. He reportedly had an eight tatami-mat room filled with such clippings, which he arranged in logical order and which became the basis for Mr. Makiguchi's book.

President Makiguchi's theory was extremely complex, and, Mr. Toda's diligence in seeing the project through to the end was a monumental endeavor. President Toda organized the first three volumes in this fashion, eventually publishing all four volumes himself.

Saito: From its inception, the Soka Kyoikugaku Taikei was the crystallization of the principle of the oneness of mentor and disciple. This is truly moving.

Ikeda: Whenever Mr. Toda, who tended to be lighthearted and candid, spoke about Mr. Makiguchi, he always became very serious. And he continued to talk about President Makiguchi to the very end of his life. His life overflowed with the solemn determination to protect his mentor. This is itself the spirit of "performing an unrivaled service for the Lotus Sutra.

SGI's arrogance

Something may now be inherent but wasn't always inherent. An example is a gene that has been introduced into a genome and begins to self propagate, thus becoming inherent. Another example is found in the Lotus Sutra in The Parable of the Gem in the Robe. The man inherently possessed the gem but only after it had been sewn into the lining of his robe. This is True Cause with a beginning. Only the Eternal Buddha possesses True Cause with no beginning. That is why he is the Eternal Master and to whom we owe our deepest gratitude. No one, save for the Eternal Buddha Shakyamuni, has realized the Great Law of Namu Myoho renge kyo since time without beginning. No one other than he has been sowing the seed of Buddhahood [sewing the gem in the robe] in countless people since the infinite past. Those others who have realized this Law have done so thanks to this Buddha. There is no independent realization of the Great Law. Believing there is (an independent realization of the Great Law) or mis-attributing the sewer of the gem [sower of the Law] is the source of SGI's arrogance.

Soka Gakkai's constitution compared to Nichiren's follower's constitution

SGI Canada's Constitution: http://constitution-sgic.org/.

Nichiren followers' Constitution: 

http://www.rk-world.org/publications/ThreefoldLotusSutra.pdf



and



How sick! "Pure suffering" taking my little girl to the amusement park"

"Faith equals daily life" -- SGI's meaningless cult slogan and it's real meaning

"President Ikeda has no private time. There is no one like him in this world. From the moment he gets up in the morning until he goes to sleep at night, all his time is used for the members and for the promotion of world peace. There are many great leaders in this world but no one else who dedicates his entire life to other people. Every day I am filled with so many emotions watching him.

Until I was assigned to PI's office in 1976, we still had days off and vacations. However, for the past 15 years I have not had a single day off. Since PI doesn't take any time off, I felt I also had to dedicate myself every day. By the way, my daughter was born in 1976. Although she doesn't ask now, she used to sometimes ask me to take her to an amusement park. This was pure suffering for me. However, when I would carefully explain to her what I was doing and why, she would understand. [Unedited notes for your personal use. Please do not copy] --from the October 2 Youth Division Meeting with Vice President Hasaqawa".

Sunday, December 10, 2017

Nichiren's way surpasses SGI's way

"The prophecies of the Thus Come One recorded in the scripture, when viewed in the light of the Buddha’s true intentions, never contain the slightest falsehood with regard to either secular or religious matters. Now, in the Lotus Sutra it is stated, “After I have passed into extinction, [one] should accept and uphold this sutra. Such a person assuredly and without doubt will attain the Buddha way.” It also says, “This way one will quickly attain the unsurpassed Buddha way.” 

Nichiren goes on to say, "Ah, how assuring! How assuring! If we continue to think in this way, then, though we may be exiles, we have cause to be joyful in both body and mind!"

Always thinking of the mentor in SGI, this way takes away from our thinking of the Gohonzon and the Lotus Sutra and experiencing the true joy of the Buddhist faith.

SGI's deception

Listening to a recent Gakkai study lecture, I came upon this Gakkai ruse... Nichiren said something about the remarkable effect of the great power of faith in the Lotus Sutra. Then, the lecturer directly added [referring to the great power of faith in the Lotus Sutra]: "Or the great power of the oneness of mentor and disciple and the great power of following Sensei's guidance". He arbitrarily inserted teachings into Nichiren's teachings that fundamentally changed their original meaning and thus the object of their members' faith. Absolutely no benefit accrues in the slanderous teachings of the Soka Gakkai and Daisaku Ikeda.

The only memory of your present life in this human world

"Since the remotest past up until now, you have merely suffered in vain the pains of countless existences. Why do you not, if only this once, try planting the wonderful seeds that lead to eternal and unchanging Buddhahood? Though at present you may taste only a tiny fraction of the everlasting joys that await you in the future, surely you should not spend your time thoughtlessly coveting worldly fame and profit, which are as fleeting as a bolt of lightning or the morning dew. As the Thus Come One teaches, “There is no safety in the threefold world; it is like a burning house.” And in the words of a bodhisattva, “All things are like a phantom, like a magically conjured image.”

Everywhere other than the Capital of Tranquil Light is a realm of suffering. Once you leave the haven of inherent enlightenment, what is there to bring you joy? I pray that you will embrace the Mystic Law, which guarantees that people “will enjoy peace and security in their present existence and good circumstances in future existences.” This is the only glory that you need seek in your present lifetime, and is the action that will draw you toward Buddhahood in your next existence. Single-mindedly chant Namu-myoho-renge-kyo and urge others to do the same; that will remain as the only memory of your present life in this human world. Namu-myoho-renge-kyo, Namu-myoho-renge-kyo."