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Thursday, June 16, 2016

Who you gonna have on your altar?


  1. middle picture - ah yes the ex. highly intelligent, big education, dumber than dirt when it comes to the sgi.

  2. Garbage Butsudan. you should burn it immediately, or throw it in the dumpster where it belongs.

    or you can mail it FedEx to Daisaku Ikeda with your sincere thanks of gratitude


  3. dirham did your priest tell you to say that? or did you read it in one of their phony gosho?

    you don't know what you are talking about , do you? the head splits into seven pieces due to slander.

  4. Thank you, Mark, for posting this photo of your altar.

    I did not require, nor request proof that your *sanctuary* reflects correct understanding of Nichiren's Lotus Sutra Buddhism. Your consistent and tenacious efforts to propagate the Law in accordance with the teachings is above and beyond the best evidence of your correct understanding...

    It is deeply gratifying to see in full color and in detail, how one shows reverence and deep respect for the Lotus Sutra, Shakyamuni and Nichiren.

    Namu myoho renge kyo, Namu myoho renge kyo, Namu myoho renge kyo !!

    With sincere appreciation,

  5. "your consistent and tenacious..........."


  6. That's not my altar but an altar of another of the faithful, Greg perhaps?

  7. I particularly like the statue of Nichiren. I may have mounted that Gohonzon.

    1. yes greg"s. mounted by me. picture sent to me by mark.

      thanks again. if you want a statue mark, let me know and maybe i can send you one. if i can remember where i got it.

    2. although, dirham may have a pissy-fit due to jealousy.

      but, who care!

  8. I suggest Dirham clicks on the picture of Gohonzon and then increases it to maximum size and see how truly magnificent is this Gohonzon.

  9. poor dirham, like his kinzoku the nst and sgi, cannot speak of the teachings, but, as katie recently taught, dirham must still have some good fortune because he made it here to the eagle peak blog. even tho he could only utter ugly words, he still has seen a real gohonzon inscribed by nichiren. wonderful dirham!

  10. Yes, the Gohonzon is beautiful, and the altar itself is stunning in its display of the profound connections between Shakyamuni, Nichiren and ourselves.

    I posted this link on ABRN after reading all I could stomach from an Ikedabot who calls true followers of Nichiren, *statue worshippers*.
    He responded by stating that he would not open the link- fearful of what might assault his sensibilities!

    Ikedabots and the shoshit are programmed with fear mongering strategies-- but instilling fear in practitioners who chant daimoku is only one bizarre red flag the members can't see-- It gets worse-- fear of *certain Gohonzons-- inscribed by Nichiren himself, don't forget and horror over statues of Shakyamuni and Nichiren. How could anyone in his right mind fail to see how freaking bizarre these leaders and priests are?? And those who follow these prohibitions deny they are brainwashed and controlled!!

    BEHOLD ! a picture is worth a thousand words-- all reflecting the life condition of the beholder.As Dirham has pointed out for us.


  11. Thanks Katie. True and profound. They must be pitied:

    "Fourth, treating those who are less fortunate with pity and kindness means that, toward those whose circumstances are inferior to one’s own, one thinks of such persons as one’s own children and shows them consideration at all times, exercising pity and compassion."


    "On the other hand, in the Non-Substantiality of All Phenomena Sutra it is recorded that Bodhisattva Root of Joy, addressing the monk Superior Intent, forced him to listen to the Mahayana teachings, causing him to speak slanderously of such teachings [and thus create a reverse relationship with them]. With regard to these two differing incidents, the Great Teacher T’ien-t’ai explains that “the Thus Come One Shakyamuni was exercising the virtue of compassion in causing them to withdraw, while Bodhisattva Root of Joy was exercising the virtue of pity in forcing the monk to listen.”

    The meaning of this passage is that the Buddha was moved by compassion and for the moment put aside thoughts of the later happiness of the five thousand persons. He could not bear to see them slander the Lotus Sutra and suffer the pain of falling into hell, and therefore he inspired them to withdraw from the assembly. It was like the case of a mother who knows that her child is sick but cannot bring herself to inflict suffering on the child, and therefore does not treat the child quickly with moxibustion. In the case of Bodhisattva Root of Joy, he was moved by pity. He did not mind that the person he was addressing would suffer pain for a time, but thought only of that person’s eventual happiness. Therefore he forced the person to listen to the Mahayana teachings. It was like the case of a pitying father who, seeing that his child is ill, is not deterred by the fact that the child may undergo temporary suffering but is concerned only for the child’s eventual welfare. Therefore he applies the treatment of moxibustion.

    When the Buddha was in the world, for the first forty and more years of his preaching life he kept the Lotus Sutra a secret. Even the bodhisattvas who had reached the stage of near-perfect enlightenment or those who had achieved the level of non-regression did not know even the title of the sutra. Furthermore, with regard to the “Life Span” chapter, during the eight years in which the Buddha preached the Lotus Sutra, the very title of the chapter was kept secret and only p.232revealed in the latter part of the period. Therefore, one may wonder why one should go about so energetically preaching the Lotus Sutra to ordinary people in this latter age.

    In his commentary, the Great Teacher Miao-lo explains this by saying, “The people who lived when the Buddha was in the world had the innate capacity to gain enlightenment, and therefore the Buddha took their capacities carefully into account when he preached to them. But in the case of persons of the latter age, one preaches the truth to them directly so that they can form a relationship with it.” The meaning of this passage is as follows. When the Buddha was in the world, there were many persons who were capable of attaining the stage of non-regression during the Buddha’s lifetime. Therefore he did not immediately set forth the doctrines of the Lotus Sutra, for fear that his listeners might slander them, but instead gradually nurtured their capacities and after that preached the Lotus Sutra. In the period following the demise of the Buddha, however, there are few persons who have the capacity to attain enlightenment and many who can only form a relationship with the sutra by hearing it directly. Therefore it is best in most cases simply to preach the Lotus Sutra to them. There are many examples such as those above-mentioned.



  12. Many of the teachers in the latter age cannot judge the capacities of their listeners. When one cannot tell the capacities of one’s listeners, it is probably best just to preach the true teaching to them in a forceful manner. Thus the Great Teacher T’ien-t’ai in his commentary says, “If people’s capacities cannot be judged, one can best avoid error by preaching the teachings of the great vehicle to them.”28 The meaning of this passage is that, when one cannot tell what people’s capacities are, one will not go wrong if one preaches the doctrines of the great vehicle to them.
    There is also another approach in which one carefully determines the capacities of the persons of a particular age and preaches the Law to them in an appropriate manner. Thus if the people of a particular country are all believers in the provisional teachings and speak slanderously of the true teaching, stubbornly refusing to accept it, then one should preach the true teaching to them in a rebuking and censorious manner. But whether this approach is appropriate or not will depend upon the times."