Total Pageviews

Monday, April 30, 2018

Nichiren Shoshu's great lie of a special (separate) transmission.outside the Sutra.

"Are the voice-hearers protecting those who disparage the Lotus Sutra as a mere written teaching and who put forth their great lies about what they call a special transmission?" -- Nichiren

"People belonging to that school insist that it represents a separate transmission outside the sutras. The Buddha’s final testament states that if someone were to claim that the correct teaching exists outside the sutras, it would be the view of the heavenly devil. How then can the statement about a separate transmission outside the sutras escape this judgment?"

"The Great Teacher Dengyō states: 'If it is not a decree of the ruler of the nation, it should not be honored and obeyed. If it is not the teaching of the Buddha, the Dharma King, it should not be accepted and believed.'”

"The exponents of this school are very arrogant, claiming to possess a “separate transmission outside the sutras,” and look with contempt on all the sutras. This school is the invention of the heavenly devil."

Regarding the Legal Proceedings 50 Year Member Junya Yano Brought Against Soka Gakkai

(Legal Response to A Human Rights Violation)

On May 12, 2008, I began civil proceedings in the Tokyo District Court against Soka Gakkai and 7 persons, including some of the top executives officials of the organization.

The lawsuit concerns the attempts to coerce me into abandoning my political commentary activities. This coercion was conducted by Soka Gakkai and persons related to this organization, and included not only libelous statements in the Seikyo Shimbun, but extended to attempts to force huge monetary contributions from myself, attempts that were accompanied by intimidation.

In addition, there were repeated occasions where groups of many unknown people tailed not only myself, but my wife, and even the family of my son.

I am also currently involved in a case before the Tokyo High Court, in which I am struggling to gain the return of documents and notebooks in which I have recorded personal observations for over 30 years. These papers were taken from my home by persons belonging to Soka Gakkai, who were former Diet members of the Komeito.

These kinds of actions have apparently been taken against persons other than myself. For example, my predecessor, the former chairman of Komeito, Mr. Yoshikatsu Takeiri, was subjected to unbearably abusive personal attacks for over 10 years in the pages of the Seikyo Shimbun. I have also been told of numerous incidents where Gakkai members more or less forced people to make enormous large contributions to the organization.

The realization that many persons have received similar treatment fills me with more than just anger at a personal injustice, but of fury as a public citizen.

Prior to filing the suit, my family―which consists of my wife and myself, as well as my son, his wife and their three daughters, who all live in Australia--sent papers to the Soka Gakkai declaring out intent to leave the organization. These papers were sent to arrive on May 1st of this year.

I joined Soka Gakkai over 50 years ago, and during this time I have worked not only as an executive of the organization, but also served as the top executive of Komeito, the party which has SokaGakkai as its largest support base. And thus you may be wondering―why am I now filing suits against Soka Gakkai? This is what I am here to explain to you, the members of the Foreign Correspondents Club of Japan.

As you, the members of the foreign press here well know, Soka Gakkai is the organization that supports Komeito, which in turn is the party that supports the ruling party. As is clear from various public opinion polls, Komeito is a political party that is able to secure parliamentary seats through the all-out support of Soka Gakkai. Almost 100%% of the Diet members and local assembly members belonging to Komeito, belong to Soka Gakkai. Komeito and Soka Gakkai exchange views both officially, through such channels as the Renraku Kyogi-kai (literally, “Liaison and Consultation Council”), as well as unofficially. There are many occasions when the wishes of Soka Gakkai are reflected in Komeito policies, or in the party’s responses to a political situation. As Japanese journalists often report, Komeito sometimes gives the impression that it is an organization designed to defend Soka Gakkai, one that exists to advocate Soka Gakkai’s interests. As often reported in the media, under the single-seat constituency system, in electoral districts where there is no Komeito candidate, Soka Gakkai actively promotes the support of other parties, in particular the LDP. For candidates, Soka Gakkai votes are a weighty matter indeed, as they can have a serious bearing as to whether a candidate wins or loses. When ruling and opposition parties are vying at nearly equal strengths, it can be said that casting vote is held by Komeito, and thereby, in actual fact, by Soka Gakkai.

As can be seen by his meeting last May with President Hu Jintao of China, Honorary Chairman Daisuke Ikeda of Soka Gakkai is very active in the area of civilian, or private-level diplomacy.

Over the past 3 years, however, this huge religious organization, Soka Gakkai, and persons related to it, have conducted various illegal acts against me, acts that can be described as violations of my human rights.

This trampling of human rights, these anti-social acts by Soka Gakkai, an organization that wields such great influence on political activities in Japan, cannot simply be dismissed and overlooked. I myself spent many years as a member of the House of Representatives endeavoring to do what I could to protect fundamental human rights. I also worked to reform politics, by supporting policies that promoted welfare and peace for Japan. As one who has long worked on such issues, I would be abdicating my responsibilities if I were to maintain silence in regard to these actions, and simply allow them to be left unaddressed.

I believe that my publicly disclosing the nature of these antisocial acts by Soka Gakkai, my filing lawsuits, and my coming forward to speak before persons such as you today―I believe these actions are necessary in order to preserve and defend democracy in Japan.

(Human Rights Violations Committed Over the Past 3 Years)

I will now describe chronologically the human rights violations that were committed, and for which I am filing suit in the courts. For purposes of brevity, I will omit explanations of the organizational structure of Soka Gakkai and the names of its various bodies.

1) 3 years ago, on April 20, 2005, a top executive officer of Soka Gakkai called me to a Soka Gakkaifacility and stated that the Seinenbu, or “Youth Division” was angry about an article that I had written 12 years earlier, in the monthly Bungei Shunju magazine. He demanded that I write an apology. Although I could not accept his arguments, his relentless insistence, combined with threats, filled me with such fear that in the end, I followed his instructions and apologized.

2) Beginning that month, April of 2005, the Seikyo Shimbun began to run prominent articles declaring that “Yano has apologized”. This was followed by statements that “apologies through words cannot be trusted, Yano needs to show his remorse through concrete actions!” which increased the feeling of intimidation. At the same time, many groups of unidentified people began to constantly monitor my home, send me harassing phone calls, make uninvited visits, and follow me in small groups whenever I went outside. These monitoring and shadowing activities occurred every day. There were instances when I truly feared for my safety, as, for example, when people would stand immediately behind me on the subway. These activities have continued over the past 3 years, and they continue even today. These are illegal and malicious acts, for which I have filed reports with the police. I intend eventually to take legal action in regard to all of these acts.

3) On May 14, 2005, I met with top executives of the Youth Division of Soka Gakkai, where I was subjected to a point-by-point close examination of the Bungei Shuju article. They emphasized the fact that this article had been used as reference materials in the Diet, when a member of the LDP attacked the SG. Their conclusion was that I was responsible for allowing this attack to occur. I was subjected to a barrage of hostile questions as though I were in a court of inquiry. They also demanded that I give up all of my activities as a commentator. Until then, I had been writing serialized articles, and often appeared on such television programs as Hodo Station and News 23. From this day forward, however, I abandoned all of my commentator activities. The reason for this was that I feared for my safety.

This was clearly a violation of my right to freedom of speech. As such, I am taking legal action against these top executives of the Youth Division.

4) On the following day, May 15, I received a sudden visit by 3 former Komeito executives officials, who were all former Diet Members. They vigorously insisted―their demands mingled with intimidation―that I turn over to them my personal notebooks and various documents spanning some 30 years. Following this visit, these 3 persons made 4 visits to my home, and against my wishes, took all of my notebooks and papers with them. During this time, they twice searched my home, asking repeatedly, “is there even one paper you’re still keeping?” I am now fighting in the courts to have my notebooks returned to me.

These notebooks contain observations and behind-the-scenes details that I recorded during the nearly 30 years I have been active in the political realm. They cover the periods I served as General Secretary and Chairman of Komeito, periods when I was involved in several serious issues surrounding Soka Gakkai. There are notes, for example, that cover the 1970 case involving freedom-of-speech obstruction attempts, the agreement between Soka Gakkai and the Communist Party, the court case involving the monthly Pen Magazine regarding articles about Mr. Ikeda and incidents with women, the two battles with the Head temple Taisekiji (of the Buddhist sect, Nichiren Soshu), and tax investigations of Soka Gakkai by the National Tax Agency. Further, the notebooks include details of negotiations with the heads of other political parties during various Diet battles. They contain many private matters as well.

It is obvious that if the contents of these notebooks were made public, it would be highly inconvenient for many persons. It is therefore quite obvious that I would never have voluntarily handed over these documents.

The search of my home was forced upon me. In spite of my repeated attempts to refuse, I was coerced as a result of intimidation, into opening up my home.

The notebooks in question have yet to be returned to me. The confiscation of my notebooks and documents (and the information they contain) is clearly a violation of my personal property rights, an infringement of my privacy, and an example of human rights abuse.

5) The personal attacks against me at Soka Gakkai gatherings and in their official publications grow fiercer each day. These abusive language used is not the kind of language that should be used by religious persons. As a result of this defamation, I am bringing legal proceedings against SokaGakkai.

6) In June of this year, I had a meeting with 3 executive officials of the Gakkai, in which I strongly protested these human rights violations that had been directed towards myself. Alternately trying to allay my concerns with threatening me, they repeatedly demanded that I sell my home and contribute 200-300 million yen to the organization. I am currently bringing legal proceedings against these 3 persons.

In conclusion:

This is an extract explaining the circumstances behind the lawsuit against Soka Gakkai and 7 persons along with a case about the confiscation of my notebooks and documents. I will now move to the courts and continue to decry the problems of human rights violations committed by Soka Gakkai.

Once my written petitions and other documents have been prepared, I will present them to you, even though they will be in Japanese.

I would be happy now to respond to any questions you may have, including question regarding issues beside my lawsuits. There are other major topics that may interest you, such as the relationship between Soka Gakkai and Komeito, and the problem of the unity between religion and politics. If you have questions about my views regarding the future of Soka Gakkai as well as the future of Komeito, I would be pleased to try to respond.

In conclusion, I would like to express my deepest appreciation to the Foreign Correspondents Club of Japan for inviting me to speak today. I would also like to end by expressing my hopes that you will continue your work of providing fair and just reporting. Thank you for your kind attention.

The Chanting Millions



October 14th, 1995


In the year we commemorate the allied victory over Japan and the terrible atrocities it revealed, we are again reminded that this is a land of puzzling contradictions. As well as ornate temples and pastoral calm, and mysticism, and pacifism, there are sudden eruptions of extreme violence.

When, this year, poison gas was released into the Tokyo subway, the shocking suspicion emerged that it was done by a religious cult that claims its roots in Buddhism. It was in the foothills of Japan's sacred Mt. Fuji that the Aum-Shinrikyo sect that stands accused of a gas-attack trained its followers. It was in Buddhist Teachings and in The Book of Revelation, grossly perverted and corrupted, the justification was somehow found for mass-murder. That is the charge that faces the charismatic leader of Aum, Shoko Asahara, when he shortly goes on trial.

The Aum-case raises many concerns that have come up in foreign relation to other cults around the world. But it also poses questions that are peculiar to Japan. Above all, the Aum case calls into question of law the status and the influence of the vast number of other religious groups. Believe it or not, in Japan, today, there are roughly 241,000 officially registered religious organizations. Most of them are very small, but some are big and powerful. But with ten million followers, is by far the biggest, Soka Gakkai.


Soka Gakkai is much more than a religious organization. It's a wide spread social and political movement, highly disciplined, some say dangerous. Head of Soka Gakkai since 1960 is Daisaku Ikeda.

Ikeda is the great cultural and, for his supporters, spiritual leader. Another view says he's a bully with a lust for power.

INTERVIEW WITH IKEDA: I'm a common, serious-minded man. The mass-media ..., with the exception of the BBC, make up this image of me as a dictator, and so forth. This troubles me.

Common men, however serious, do not find themselves as Mr. Ikeda frequently does, in the company of international elite that includes the likes of Mrs.Thatcher. He's frequently photographed with royalty, prime ministers and presidents. When president Mandella came recently to Japan on a state visit, his only private audience was with Mr. Ikeda. Why is a man who has never held public office found in such company? He has access to great wealth, but is that enough? Since powerful people seek the company of other powerful people, what does that tell us about Mr. Ikeda?

INTERVIEW WITH POLITICAL COMMENTATER MR. MINORU MORITA: I don't think anyone has more power in Japan than Ikeda. No one.


This is the foundation of Mr. Ikeda's power. S.G. was the lay- organization founded to support Nichiren Shoshu Buddhism, a 700 year-old sect. These followers of a 13th century Japanese monk, are considered heretical by main-stream Buddhist's.

Central to their belief is the power of chanting, that by the invocational recitation of the words
"Nam'-myo-ho-ren-ge-kyo" almost anything can be achieved. S. G. took these ancient simple beliefs and marketed them with astounding success. It may look spiritual, but S.G. is all about practical things. That includes personal wealth and political power. It's in Japan's cities that Soka Gakkai gained most of its support. In the post war years, it grew rapidly, and it's thought to have had special appeal for a defeated and disillusioned generation. The faithful are expected to chant daily, to donate generously to Soka Gakkai funds, and to recruit new members.


In the city of Kawasaki, south of Tokyo, Soka Gakkai has devoted support from the Umezawa family, who own a small chain of beauty parlors. Apart from the father of the family, all the others, son, daughters and inlaws are in the business. First to join Soka Gakkai was Mrs. Umezawa. Not only she converted the rest of the family, but between them, they've introduced 112 other families to the practice of daily chanting. Now retired Mr. Umezawa sometimes chants for 5 hours a day. He and his family have no doubt that the growth of their business and other good fortune is entirely due to regular practice of this ritual. They faithfully pay their dues to Soka Gakkai, and according to Mrs. Umezawa, their loyalty and their chanting is rewarded.

MRS. YOSHIE UMEZAWA: We were always short of money. Although we worked very hard, things were tough. Now we travel abroad without any financial difficulty.

It's not only to make money that the Umezawas practice their daily chanting.

MR. TADASHI UMEZAWA: When my wife was pregnant, we talked about an abortion because I didn't want any more daughters. Soka Gakkai members told me that if I practiced hard, we might have a son. We chanted, and as a result, we had a son!

No doubt, Soka Gakkai has many satisfied members. But some feel betrayed, sensing that their loyalty, and their money, and their votes have been exploited to serve the political ambitions of Mr. Ikeda. He founded his own political party in 1964, and although it's been partially dissolved, suspicions remain, some of them, expressed at this protest meeting of former Soka Gakkai members.

KEIGO OUCHI (Member of Parliament at a meeting of AVSG - Asociation of Victims of Soka Gakkai): Mr. Ikeda often says he will take over Japanese politics and become the real leader of the Government.

Although Soka Gakkai has taken steps to sever former links with its political party, it still commands a block vote to use as it wishes.

Soka Gakkai is able to mobilize 6 million votes. These 6 million votes represent more than ten per cent of the electorate. Mr. Ikeda, as the head of S.G. has a strong influence over the political world.

Of 700 disgrunted former members here (at the meeting), many complain of how Soka Gakkai extracted money from them.

HIROHISA MASUDA (Former S.G. member): In 1982, when my grandfather died and we inherited his property, members of Soka Gakkai came, repeatedly, and demanded contributions. They wanted 10 million yen (U.S. $100,000). In the end we gave them 5 million yen.

Of course, Soka Gakkai justifies all of its money raising activities.

INTERVIEW WITH IKEDA: We want to promote a good religion. Religion is a metaphysical concept, but it needs to be advertised like any good product.

ADVERTISEMENT OF SOKA GAKKAI (S.G.I. PR video-tape): Soka Gakkai has gloriously embarked on its voyage toward the 70th anniversary of its founding. The Soka family throughout the world will continue to advance cheerfully and harmoniously in its Kosen-Rufu activities day and night, widening the current of Buddhism among the people throughout the universe, heralding the era of peace and freedom.

Yes, Soka Gakkai is now international. In the U.K. this is its lavish headquarters used by some 8,000 members. But in the U.S. and notably in California, Soka Gakkai has greater success, claiming some 150,000 adherents. But it's also been much criticized and even classified as a dangerous cult.

FRANK ROSS (Former S.G.I. leader): I think by anybody's definition of a cult, if someone's life is completely controlled by an individual or an organization, that would certainly fit into the category of a cult. When I was in S.G.I., I would have died for Ikeda. And I know hundreds of people that felt the same way.

AL ALBERGATE (SGI-USA Public relations director): I reject categorically the idea that we are a dangerous cult, because to me that would imply a pseudo religion that exists mainly to take advantage of people, whether financially or psychologically, and I know in my 28 years in the organization, we have never done that.

In America too, there are certainly satisfied customers. Among the affluent, who have seaside homes at Malibu, are those who believe that chanting has brought them health, wealth and happiness, and spread the word among their friends and neighbours.

NEIL STEVENS (S.G.I. member) (Note: At a discusiion meeting): I'd like to welcome everyone. We're going to chant, what we call morning evening gongyo...

Neil Stevens is an investment banker. He and his wife, Lynn, hold weekly meetings, where they introduce new comers to the practice of chanting.

(Scene of members chanting.)

For some newcomers, chanting in a foreign tongue seems odd. (Shot of woman sitting on couch at meeting, rolling her eyes as she looks on in disbelief, looking as if she wants to bolt out the door any second.) But believers are keen to extol the reward and the enlightment it brings.


LYNN: (Gushing tears) I thank, I thank everyday, the girl that introduced this practice to me, 'cause it changed my life. I have such a beautiful husband, a beautiful daughter. When I had, lost three little babies....and I had such, uh, oh, I don't know...I had so much fortune, but yet, that doesn't guarantee that you are going to be happy. And I was able to, ummm, uh tap into the joy in my life, and change such poison into medicine, and make all my dreams come true, and I really have.

NEIL: (Tears smeared on his face) So then Katy's got me going on this doing the Nam-myo-ho-ren-ge-kyo thing, and, uhh, it really empowered me to create, uhh, pretty much my business dream, the beginning of it, anyway, and, uhh, really helped us push it through, uhh, when we had, you know, tremendous obstacles.

AL ALBERGATE: The actual practice of Buddhism is very accesible to everybody. Because there's a very simple formula and a daily practice, plus the idea that you tap so directly into your Buddha nature, your life condition, that you can actually see results in your daily life.

DIANE HONEYMAN-BLOEDIE (Former S.G.I. member): It turned my life into a living hell, basically. I was miserable!

INTERVIEWER: Why principally?

DIANE: Mostly because of my husband. They manipulated my husband into becoming a totally different person. He was not the person I fell in love, and married, and wanted to spend the rest of my life with. He became totally obsessed; was never home. They had him going 24 hours a day. And he was hell to live with.

AL ALBERGATE: If we put pressure on each other, it was only so that we could, duh, move forward and advance as a religious organization in this country it was not..., primary, our idea was never to take people's money.

DIANE HONEYMAN-BLOEDIE: As I was walking out the building, one of the "Women's Division leaders said, "Did you make a contribution today?" and I said, "No, I don't have any money to make a contribution. I have 5 dollars in my purse" (She said), "You should give that $5." (I said,) "It's Tuesday. I don't get paid until Friday. I have to buy milk." She said, "If you give the $5 today, it'll come back to you in a much bigger way." So I said, "So you're telling me, I shouldn't buy milk for my 18 month old daughter and I should give the $5 to you?" and she said, "Yeah." and I said, "No."

AL ALBERGATE: Some of our members and leaders, although sincere, were over-zealous. And, basically, about 5 years ago, we just put an end to most specific targets and just decided that the best way to go was to just help people practice Buddhism, and as their own personal circumstances improve in society, as they feel appreciation for this Buddhism, then they will donate.

DIANE HONEYMAN-BLOEDIE: We're their little worker bees. We're collecting all their little money, all their little honey for them, and we gladly give it over. You know, I just... My feeling was that they just think we're stupid. And if we're promised that we can get anything we want, that if we can get instant gratification, which is sort of the American way, we're gonna go for it. So that's how they pass it off. You want a car? Chant! You want a better job? Chant! You want more money? Chant!

INTERVIEWER (to Al): It occurs to me that one of the attractions, perhaps, of your particular type of Buddhism is that it does promise practical benefits.

AL ALBERGATE: That's correct. And I think that's very attractive to many people. Maybe more so Americans. We're sort of, err, an instant microwave kind of culture, and I'm sure that appeals to many, I know it appeals to many people.

INTERVIEWER: Is it somewhat dangerous, though, that if you expect it to work miracles in your life, that if you expect the Porche tomorrow, that you're going to be disapointed, and that you may think the religion has failed you?

AL ALBERGATE: Yes, that's true. It is a problem if we don't take the time to help people really study the profundity of Buddhism and to understand it's not about Porches and cars and things like that. These are nice incidentals that might come your way as a result of a higher life condition and your increased ability to work and perform your daily life. But we have to teach that, after all, the idea is to become an enlightened human being, with or without a nice car.

FRANK ROSS: People are approached from the standpoint of doing something for their personal lives, and, little by little, they are told that the only way they can advance their personal lives is to advance the organization. Once you've made that connection, that advancing the organization is advancing your personal life, then they have total control over you. So, watching the people who have been abused over time and just fleeced, you know, year in and year out for money, that certainly is a horrible form of abuse.

INTERVIEWER: But you were one of the abusers?

FRANK ROSS: Yes, I certainly was. But at that time, I didn't realize that it was abuse. I was part of that operation, and we thought that no matter what people did for the organization, it would be good for them.

If that's the way it is in the United States, how much greater is the money making machine in Japan?

Soka Gakkai means "value creating society" and essentially it peddles another one of those familiar "Samuel Smile's Recipes For Self-improvent." While other philosophies suggest the ultimate values of "truth" and "goodness," Soka Gakkai contends that happiness lies also in profit, and it's something the organization itself is very good at.

PROF. HIROHISA KITANO (Professor of law at Nihon University): Nobody knows actually how rich Soka Gakkai is. Experts estimate Soka Gakkai has more than 1,000 properties throughout Japan with total assets of more than 10,000 billion yen (125 billion U.S. dollars).

In the wake of the Kobe earthquake, S.G. used its money raising skills to great effect. Special appeals were launched and Soka Gakkai membership responded with extra donations, on top of those they routinely make. More than a dozen fund raising drives have supported U.N. relief activities for refugees, and numerous exhibitions have been mounted to promote Mr. Ikeda's good works.

DAISAKU IKEDA: Religion can be compared to mother earth. We must cultivate the earth in order to bring forth plants and flowers. The promotion of peace, education, and culture is a fundmental role for religion.

This is the Tokyo Soka Elementary school, part of an integrated system of private schools ranging from kindergarten to university, founded by Daisaku Ikeda. Today, the children celebrate the Tanabata Festival. These are the wish trees decked out with wish paper streamers. Each one carrying a child's wishes and dreams. Almost all of the children are from Soka Gakkai families.

HIDETO IIJIMA (Soka Elementary School, 2nd grade): I am Hideto lijima, a second-year pupil. I want to become a millionaire so that I can help the poor by giving them my money.

Like the elementary school, the Soka High School is four times over-subscribed. No religion is taught here. But the children are certainly well versed in the achievements and importance of their school's founder, Mr. Ikeda.

MITSUKO YAKANI (Soka High School student): He has a philosophy based on humanism for the education. He is also a poet, and he is like, I feel very warm meeting him. He's like, I feel like he's like my father.

DAIGO KURAISUKO (Soka High School student): If you compare, compared to other schools, I found my friends, friends much brighter, and...

INTERVIEWER: Much brighter? Really?

DAIGO KURAISUKO: Brighter. Yes. And...they know why they're studying. Because they have dream.

Mr. Ikeda's biggest and most powerful dream machine is another one of his creations. Seikyo Shimbun, Soka Gakkai's newspaper, is part of a large publishing empire, and has a daily circulation of 5,500,000. It's virtually compulsory reading for Soka members, as it carries a regular column by the leader, as well as promoting, in its own words, the movement for peace and culture. The paper is extremely profitable, making more than 60 million pounds a year. It has its own special view of the world and is not averse to tidying up the picture to match the Soka version of reality.

>From the cradle to the grave, Soka Gakkai cares for its members. In a country of many religions, it's always been the Buddhists of Japan who have looked after the "here-after." This has worked very much to the financial benefit of Soka Gakkai. In partnership with the Mitsubishi Bank, a country- wide chain of cemetaries has been constructed, complete with piped Mozart, and with thousands of plots, all of them sold.

In Japan, it's believed that the spirits of the ancestors care for the living, and so strong emotional bonds are expressed in the way the living remember and treat the dead. This means there's great pressure to purchase a suitable and expensive memorial, and to tend it diligently.

This deep sense of duty to the ancestors appears to be useful to Soka Gakkai in its dealings with members and employees.

JIRO OSHIKO (Former S.G. official): I was forced to buy a cemetary plot in Hokkaido (The northern-most island of Japan). I live in Ohmiya, a suburb of Tokyo. So, there was no need to buy a cemetary plot in a remote place like the island of Hokkaido. I was not allowed to pay for the plot in cash. I was, to some extent, coerced to take out a loan with Mitsubishi Bank. The bank calculated my monthly payments. And, in the end, I think I finished up having to pay twice the normal amount.

PROF. KITANO: The Mitsubishi Group is a major (business) concern. Before the war, Mitsubishi was even more powerful. Today the Mitsubishi Bank is Soka Gakkai's main bank. There are strong ties between them.

An investigation into Soka Gakkai's gravestone business was triggered by the discovery of the yen equivalent of 1.2 million (U.S.) dollars in a safe discarded in a scrap yard.

PROF. KITANO: A top member of Soka Gakkai said it was his own, personal money, and that it had no connection with Soka Gakkai. The tax office thought it strange, and they started a full-scale investigation.

MINORU MORITA (Political Commentator): Contributions to Japanese religious organizations are not subject to either taxation or inspection. They are free to collect and spend money as they choose.

In the shadow of Mt.Fuji, there is spectacular evidence of how Soka Gakkai spent some of its vast wealth. They constructed here a complex that included halls, guest houses, shrines, and a structure that's the largest temple in Asia, and possibly the largest in the world. This is where the Nichiren Shoshu priesthood tended to the spritual needs of the Soka Gakkai faithful. But not any longer, following a long running power struggle between Ikeda and the priesthood. He and the entire Soka Gakkai membership were excommunicated. Since 1992, the temple has been off limits, and the war of words continues.

REV. KOGAKU AKIMOTO (Nichiren-Shoshu Bureau of Religious Affairs): Our High Priest had talks with (gave guidance to) Soka Gakkai. They refused to change their ways, and we had to excommunicate them.

DAISAKU IKEDA: They mercilessly excommunicated us without any real reason. Simply because they had enough money and no longer needed us. There has been no worse incident in Buddhist history than this. They treated the believers like slaves. It was like religion in medieval times.

INTERVIEWER: And you see yourself like Luther, reforming the church and bringing it away from the corruption of Rome?

DAISAKU IKEDA: Yes, it's the same thing. History is repeating itself. It's just like Luther. I am proud of it.

Mr. Ikeda's role as a thinker, rivaling Martin Luther, is enhanced by Soka University, which he founded in 1971, which is now regarded as one of Japan's more successful seats of learning, and one of the fastest growing. It's already linked to a sister campus in California, and soon to be joined by a second. Thanks to lavish endowment, the pangs of recession have scarcely been felt here. The department of bio- engineering has recently opened and a new building program will make room for more faculties and departments that feature in the founder's vision of the future. In the university prospectus is a fullsome account of the founders life and works, pointing out that he has tirelessly devoted his life to promoting peace, culture and education by establishing numerous cuItural and educational institutions. It also lists his honorary doctorates and professorships from around the world -- over 40 of them, and his national decorations, and other major awards, and major publications!
in English. There's also a translation of the founding spirit of the university, penned, of course, by Mr. Ikeda. -- "Be the highest seat of learning for humanistic education, be the cradle of a new culture, be the fortress for the peace of mankind."

One of Ikeda's major publications in English is titled "Choose Life."

It's a dialogue with the late Arnold J. Toynbee, distinguished British historian, and grandfather of Polly Toynbee.

POLLY TOYNBEE (Journalist): It's hard to imagine here, but the name "Toynbee," in Japan, is still extraordinarily influential. Not just in the academic world and in the political world, but the students still read his books, because he is this prophet of the rise of the Pacific Basin and the power of the Pacific.

STEVE GORE (Former SGI employee): Ikeda went to London, England to have a series of dialogues with a noted British historian, ArnoId Tynbee, and we were part of the entourage traveling in a capacity as a liaison agent, but also in the ever presence, our job was to jump on a bomb, or in front of a bullet, or in front of a knife in case this man was attacked by some fanatical, unhappy person.

DAISAKU IKEDA: Dr. Toynbee welcomed me like his own son. Our talks were intense and at a very high Ievel. We had to change interpreters twice.

For the Soka faithful, the book is almost Holy Writings. Years after Prof. Toynbee's death, and to their great surprise, Polly Tynbee and her husband were invited to visit Mr. Ikeda in Japan.

POLLY TOYNBEE: Everything that we did was formal; huge, formal gatherings; meetings, with different people; meetings with the women of Soka Gakkai; meetings with different groups, people associated in their minds with my grandfather in some way or another, and we found it very oppressive; very alarming; and certainly by the time it came to the meeting with him, by then we had formed a very clear idea of this extraordinary, militarily run organization. Phenomenal power, wealth, and a sinister level of obedience.

INTERVIEWER: Did you get any impression of Ikeda, "the great spiritual leader"?

POLLY TOYNBEE: I think it would be hard to imagine a less spiritual man. He was in every way earthy. A powerful megalomania; we got this aura of power from him that was extremely alarming. We then went, on another day with him, to some huge Nurenberg style rally in a stadium, where everything was to the greater worship of him. And again, what he really liked was this feeling of power.

Power and the trappings of power. This palace is the Japanese government's official guest house, where its most important visitors are housed. Recently, the press was summoned here for a photo-call to witness the presentation to Pres. Nelson Mandela of an honorary degree by Daisaku Ikeda. Throughout the ceremony, Mr.Ikeda appeared to be on the most intimate terms with the distinguished visitor.

DAISAKU IKEDA: We first met five years ago. It was a very warm occasion. He had read my book in jail. He said we should foster our friendship for the rest of my life.

POLLY TOYNBEE: What he did with my grandfather he has done time and time again with distinguished people all over the world, who haven't a clue who he is, or what he is, and just imagine that he is an important and serious Japanese leader. And so they agree to have a meeting with him, and out of perhaps one meeting comes the impression that it's a very close and important relationship, and that this person has given their full support to Ikeda and his movement.

As founder of Soka-University, Mr. Ikeda has been able to confer honorary degrees on many of Japan's most eminent visitors. When Mr. Gobechav was so rewarded, it was another splendid opportunity with Ikeda at center stage -- friend of the powerful and patron of the arts.

Among Ikeda's more grandiose ventures in his cultural crusade is the establishment of two major museums of art. This one (Tokyo Fuji Art Museum) houses 5,000 works, including paintings by many of the greatest European masters, from all the principle periods and schools, up to the present day. Although there are fine paintings here, experts regard it as a curiously mixed bag, which may be explained, in part, by the way it was put together. When Mr. Ikeda went shopping in the art galleries of Europe, he didn't waste time on second thoughts or second opinions.

STEVE GORE: The rapidness at which Ikeda would walk through the galleries impressed me. He would spend maybe 4 to 6 minutes in each gallery. He would point and utter these commands. The names of the works, the prices and the catalog, everything was written down. Several hours later, one of the general secretaries would come back with the briefcase full of money. If the man was willing to meet for the bulk price - - the 3, 4 or 6 pieces from his gallery -- he was given the cash. I found it amazing to see how fast one man could spend so much money.

Very serious questions have been asked on how so much money was spent on certain works of art, and where the money went. Here at the Imperial Hotel in Tokyo, negotiations allegedly took place, in 1989, for the purchase of two French impressionist paintings that are now in the Soka Gakkai collection. Tax authorities became suspicious, because both Soka Gakkai and Mitsubishi claimed to have purchased the same paintings, on the same day, in the same place, but at a different price.

Tax investigators could find no trace of two French nationals who supposedly sold the two Renoir paintings to Mitsubishi. It appears to have been a double sale of the paintings in which 11 million (U.S.) dollars went astray -- simply disappeared.

Japanese newspapers suggest that the money probably finished-up in a political "slush-fund," and that Soka Gakkai is more interested in pedaling political influence than it is in French impressionism.

DAISAKU IKEDA: Our museum bought the Renoir masterpieces for a very high price, but I knew nothing about it. If there is a scandal, people always blame me.

No one was really made the scape-goat, although the authorities raided the premises of art dealers to discover who did sell the paintings, and to whom. And aIthough they confiscated documents, and although Mitsubishi was ticked- off for dealing in antiques without a license, and although inquiries went on for months by official agencies and the press, nothing was resolved.

PROF. KITANO: Without finding what happened to the money, the Japanese tax office stopped their investigation. We believe that this was the result of strong political pressure by Soka Gakkai.

DAISAKU IKEDA: They can say or write what they like. They won't imprison me, or kill me with poison-gas. But I am concerned at the way the mass media becomes emotional and prejudiced. This can hinder democracy and human rights.

To make sure that its members are not corrupted by hostile media, Soka Gakkai has its own communications network to spread the word to 1,000 meeting halls and cultural centers. This can be of great value when it comes to election time.

Last year, Soka Gakkai's own party, Komei, was partially merged to form a new party, Shinshin-to (New Frontier Party [NFP]). Recently, elections for the Upper House were the first real test of its strength. The voter turn-out was the lowest in recent history, benefiting the party that could best deliver the votes. The results sent shock-waves through the political circles, with the new party winning 40 seats, thanks to the Soka Gakkai vote, and that must have profound implications for Mr. Ikeda.

INTERVIEWER: As Shinshin-to, it must stand a reasonable chance, does it not, of being actually elected and forming a government?

IKEDA: I am placed in a very difficult position. If I say yes, then people might slacken their efforts. If I say no, some people may lose confidence. And so, I must say, maybe yes, and maybe no.

PROF. KITANO: Although Soka Gakkai calls itself a religious body, in reality, it's Ikeda's political organization. Ikeda's aim is to use Soka Gakkai to take over Japanese politics and the civil service.

If we conclude from all the evidence that Soka Gakkai is not quite the great force for peace and harmony and human happiness that it claims to be, does that really matter except to a number of hurt and angry individuals? For surely, the Aum- Shinrikyo case tells us that it does matter. What that bizarre story reveals is a dangerous weakness in the Japanese Constitution that leaves it virtually powerless to deal with the religious organizations. The constitution imposed on Japan by the United States, at the end of World War II, guarantees freedom from state interference with religious groups, and that provision protects their tax exempt status. Now, unless changes are made to the law, they will continue to use, or misuse, their great wealth as they will. Changes to the Religious Corporation Law could check the secret use of funds that, in the Aum-Shinrikyo case, were used to develop chemical weapons. Such reforms are now before Japan's legislatures. If they become law, they cou!
ld curb the power of all religious groups, including Soka Gakkai.

In a recent development, Japan's Justice Minister announced his resignation following allegations that in a secret deal with the opposition, Shinshin-to party, he would agree to obstruct his own government's efforts to make religious organizations more accountable. The name of Soka Gakkai, through its support of Shinshin-to is bound to be linked to the scandal.

The Japanese public is well aware that if recent election results are repeated in a general election, Shinshin-to could take the reign of the government. And where then, would the real power lie?













An Antelope Production For BBC



Judge for yourselves

Somebody called me demented. Since this is untrue by my continued high scoring on various IQ tests and my high functioning as a physican, it is much more likely that the one who called me demented is, in fact, the one who is demented.

Great read

Check out Nichiren's Conception of the Lotus Sutra in his Kaimoku Sho by Gyokai Sekido

Nichiren explains how the few (we) can be superior to the many (SGI)

"The sage said: “How foolish you are! Your attachment to this belief that one should abandon the few in favor of the many towers higher than Mount Sumeru, and your conviction that the narrow should be despised and the broad honored is deeper than the vast ocean. In the course of our discussion, I have already demonstrated that something is not necessarily worthy of honor simply because it is many in number or despicable simply because it is few. Now I would like to go a step farther and explain how the small can actually encompass the great, and the one be superior to the many.

“The seed of the nyagrodha tree, though one-third the size of a mustard seed, can conceal five hundred carts within itself. Is this not a case of the small containing the large? The wish- granting jewel, while only one in number, is able to rain down ten thousand treasures without a single thing lacking. Is this not a case of the few encompassing the many? The popular proverb says that ‘one is the mother of ten thousand.’ Do you not understand the principle behind these matters? The important thing to consider is whether or not a doctrine conforms with the principle of the true aspect of all things. Do not be blindly attached to the question of many or few!" -- A Sage and an Unenlightened Man

Regarding the principles that Nichiren [and I] set down, they may not resonate with you now [while the principles set down by the Soka Gakkai in the Human Revolution do resonate with you] but Nichiren has this to say:

"When ordinary people in this latter age read these various sutras, they suppose that these sutras accord with the mind of the Buddha. But if we ponder the matter closely, we will see that in fact what they are reading is only a reflection of their own minds. And since their own minds are naturally uncultivated, there is little merit to be gained thereby.

The Lotus Sutra, on the other hand, is known as a sutra that was preached in accordance with the Buddha’s own mind. Because the Buddha’s mind is an excellent mind, persons who read this sutra, even though they may not understand its meaning, will gain inestimable benefit."

For Maxwell...First step in the reformation of the Soka Gakkai

Acknowledge Shakyamuni Buddha as the Original Eternal Buddha, the Master of Teachings, and subject and substance of the Gohonzon.

SGI pseudo - Buddhist Garyp714

all 2 comments
[–]garyp714 3 points  
Yes. And you needn't give up your other practices to practice Nichiren Buddhism. I know Catholics that go to church and still chant.

The meaning of Gongyo

Gongyo is the reality of the Trikaya or the Three Bodies of the Buddha in one. The recitation of the Hoben-pon is the body of the historical [Manifestation] Buddha specifically and our manifestations generally. The recitation of the Jiga-ge is the Reward Body of the Buddha or the Buddha's eternal wisdom and compassion [specifically] and ours generally. The recitation of the Daimoku is the Dharma Body. The Three Bodies do not exist as separate aspects of reality. They only have meaning as a unified whole.

SGI forty to one hundred milllion dollars in executives salaries

SGI finances are more secret than Shingon Buddhism. Credible reports of SGI's worth are from one hundred to two hundred billion dollars. Even interest on this is five billion dollars a year [taking the low estimate] and that doesn't include additional revenues. I am being exceedingly conservative in my estimates. Executive salaries constitute the largest percentage of administrative costs and the SGI pie chart shows administrative costs as 8% of SGI revenue. 8% of the low ball estimate of five billion dollars a year is four hundred million dollars a year and 10% [the ~ percentage of administrative costs going towards executive salaries] of that is forty million dollars. As a double check, I presented the tax returns and income from the Japanese tax office of the ~ ten most senior SGI leaders and halved it [~$200,000.00] to account for the approximately 190 junior Vice Presidents and General Directors. Two hundred thousand dollars a year times two hundred [10+ 190] SGI leaders is forty million dollars. I repeat, this is a low ball estimate based on 1997 worth, revenues, and income. The number today is more likely eighty or one hundred million dollars in executive salaries and these men do the very same job as a YMD Chapter or Territory Chief, encouraging the members, and they are not doing it under the hot Texas sun for a pat on the back.

Ephemeral or everlasting liberation? Why SGI members have little virtue and much illusion.

Chih-i Tientai writes: To liberate oneself from the [three-fold] world by means of the provisional [teachings] is called an ephemeral liberation." 

Nichiren Daishonin writes: 

"Compared to the sixteenth chapter of the Lotus Sutra, the second half of the preceding chapter, and the first half of the following chapter, that which comprises the main discourse according to this division, all other sutra’s may be called Hinayana teachings, false teachings, teachings in which the truth is not revealed. Those who listen to these "expedient" teachings have little virtue and much illusion; they are immature in thinking, poor in heart, and solitary; like birds and beasts, they do not know the existence of the Eternal Buddha, who is their Father ."

"For persons of the Tendai Lotus school to chant Namu-myoho-renge-kyo themselves and yet give their approval when others repeat the Nembutsu would be strange enough. Yet not only do they fail to remonstrate with them, but they criticize one who does confront the Nembutsu school, which is strange indeed!"

"Even though it is so, because they have not yet opened the Manifestation to reveal the Original (hosshaku kempon) neither do they reveal the true one thought is three thousand [realms] nor is the Attainment of Buddhahood by the Two Vehicles determinate. They are like seeing the moon in the midst of the water; they resemble rootless grass floating on top of the waves. When one arrives at the Doctrine of the Original (Hommon), when it destroys the First Time Attainment of True Enlightenment, it destroys the Effects [Buddhahood] of the Four Teachings. When it destroys the Effects [Buddhahood] of the Four Teachings, it destroys the Causes of the Four Teachings. Striking down the Causes and Effects of the Ten Realms of the Previous [Sutras] and the Manifestation Doctrine, it preaches and reveals the Causes and Effects of the Ten Realms of the Doctrine of the Original. This is the very doctrine (homon) of the Original Cause and the Original Effect. The Nine Realms are possessed in the Beginningless Buddha Realm and the Buddha Realm is provided with the Beginningless Nine Realms and it is the True Mutual Possession of the Ten Realms (jikkai gogu), the Hundred Realms and Thousand Thusnesses (hyakkai sennyo) and One Thought is Three Thousand Realms (ichinen sanzen). -- Kaimoku Sho

‘For those who wonder what to make of Sakyamuni’s shocking declaration that he initially attained enlightenment before the beginning of time, I will take you into my confidence regarding my own inner realization on this matter. First, the Buddha had recounted that we, mortal beings, have suffered since time immemorial through a myriad of births and deaths — so much so that we cannot conceive of reaching the ever-distant shore of enlightenment even in our dreams. [While his disciples watched with gaping mouths,] in the Lotus Sutra he revealed that the inception of his Perfect Enlightenment was as old as eternity [and, that his aim in revealing this was to help every mortal achieve an identity equal to his own]. In this way, he conveyed that we, ordinary humans, possess the enlightened essence originally endowed to all buddhas before the beginning of space and time. The Lotus Sutra is the most compassionate of all sutras as it produces the jewel that all mortals, without exception, have always possessed: that is, the Perfectly Enlightened Threefold Body of Everlasting Life [whose Universal Reality, Blissful Wisdom, and Mortal Manifestation constitute our whole self]. From this perspective, you should be able to assert to those who are unaware of it that the Lotus Sutra is supreme among all the Buddha’s teachings.’ — NICHIREN (Priest Sammi Ajari, c. 1275 or 1277)

Question: How should one practice if one is to be faithful to the Buddha’s teachings?

Answer: The Japanese people of this age are one in their opinion of what practice accords with the Buddha’s teachings. They believe that, since all vehicles are opened up and incorporated in the one vehicle of Buddhahood, No teaching is superior or inferior, shallow or profound, but all are equal to the Lotus Sutra. Hence the belief that chanting the Nembutsu, embracing the True Word teaching, practicing Zen meditation, or professing and reciting any sutra or the name of any Buddha or bodhisattva equals following the Lotus Sutra.

But I insist that this is wrong. The most important thing in practicing the Buddhist teachings is to follow and uphold the Buddha’s golden words, not the opinions of others. Our teacher, the Thus Come One Shakyamuni, wished to reveal the Lotus Sutra from the moment he first attained the way. However, because the people were not yet mature enough to understand, he had to employ provisional teachings as expedient means for some forty years before he could expound the true teaching of the Lotus Sutra.

In the Immeasurable Meanings Sutra, which serves as an introduction to the Lotus Sutra, the Buddha drew the line between the provisional teachings and the true teaching, and clearly distinguished the expedient means from the truth. He declared, “[Preaching the Law in various different ways], I made use of the power of expedient means. But in these more than forty years, I have not yet revealed the truth.” The eighty thousand bodhisattvas, including Great Adornment, understood perfectly why Shakyamuni had preached the provisional teachings, demonstrated that they were nothing more than expedient means, and finally discarded them entirely. They expressed their understanding by declaring that one “will in the end fail to gain unsurpassed enlightenment” by embracing any of the sutras that were preached before the Lotus Sutra and that require countless kalpas of practice [to attain Buddhahood].

Finally the Buddha was ready to preach the Lotus Sutra, the revelation section of his entire body of teachings and stated, “The World Honored One has long expounded his doctrines and now must reveal the truth.” He also warned, “[In the Buddha lands of the ten directions there is only the Law of the one vehicle], there are not two, there are not three, except when the Buddha preaches so as an expedient means,” and taught, “honestly discarding expedient means” and “not accepting a single verse of the other sutras.” Thus, ever since that time, the Mystic Law, “the Law of the one vehicle” of Buddhahood, has been the only teaching that enables all people to become Buddhas. Although no sutra other than the Lotus Sutra can provide even the slightest benefit, the scholars of the Latter Day claim that all sutras must lead to enlightenment because they were expounded by the Thus Come One. Therefore, they arbitrarily profess faith in any sutra and follow whatever school they choose, whether True Word, Nembutsu, Zen, Three Treatises, Dharma Characteristics, Dharma Analysis Treasury, Establishment of Truth, or Precepts. The Buddha said of such people, “If a person fails to have faith but instead slanders this sutra, immediately he will destroy all the seeds for becoming a Buddha in this world. . . . When his life comes to an end he will enter the Avichi hell.” Thus the Buddha himself concluded that one’s practice accords with the Buddha’s teachings only when one bases one’s faith firmly on the standard of these sutra passages, believing fully that “there is only the Law of the one vehicle.”

This is the proper way to have an interfaith dialogue. All people possess the Buddha-nature. The best way to open the door to Buddha wisdom is to proclaim the superiority of the Lotus Sutra.

Sunday, April 29, 2018

Nichiren refutes Dr. Mikio Matsuoka, head of the Soka Gakkai Study Department

Shakyamuni Buddha of the Original Doctrine, the Three Bodied Tathagata, is NOT merely an impersonal truth principle, according to Nichiren Daishonin and the Lotus Sutra. He is an actual individual who is parent, teacher, and sovereign of all mankind and the one who saves us from the various sufferings and travails [again, according to the Lotus Sutra and Nichiren Daishonin]. He should not be confused with Buddha-nature nor should he be confused with his teaching or Law which is Namu Myoho renge kyo. We have profound gratitude for Shakyamuni Buddha because he has bestowed upon us the Five or Seven Characters and the Gohonzon which contain all his merits and virtues. The head of the SGI study department has this to say:

"I would like to focus on the fact that Shakyamuni instructed his disciples just before his demise to make the Law their teacher. Generally, faith in an impersonal Law, due to its very impersonality, makes it difficult for people feel a sense of reverence toward the Law and often results in diminished religious zeal. To overcome this difficultly to revere the Law as the teacher,  the need arises for a human teacher who can show people the Law through their teaching and behavior [a not so veiled reference to Daisaku Ikeda]. This allows individuals to sense the compassionate workings of the Law as an indivisible part of the teacher's life. In this way, respect for the Law as the fundamental teacher begins to blossom in people's hearts. Bergson asserted that Buddhism lacks zeal, but I believe that Buddhists who persevere on the path of mentor and disciple, living a life of compassion based on the Law, can also obtain a level of apostolic passion evidenced by believers of monotheistic religions. In addition, because their lives are actively engaged with the ultimate Law of the cosmos, they do not lose sight of their fundamental subjectivity. By maintaining steadfast faith in the Law, Buddhist mentors and disciples keep their passion as practitioners fresh and strive to pursue a human-centered practice."

Dr. Mikio Matsuoka
Researcher, Institute of Oriental Philosophy
Head of Doctrinal Studies, Association of Reformist Priests
Head of Soka Gakkai Study Department

Nichiren and his disciples however choose Shakyamuni Buddha as their mentor [Master]:

“Now , when the Eternal Buddha was revealed in the essential section of the Lotus Sutra, this world of endurance (Saha-world) became the Eternal Pure Land, indestructible even by the three calamities of conflagration, flooding, and strong winds, which are said to destroy the world. It transcends the four periods of cosmic change: the kalpa of construction, continuance, destruction and emptiness. Sakyamuni Buddha, the Lord-preacher of this pure land, has never died in the past, nor will He be born in the future. He exists forever throughout the past present and future. All those who receive His GUIDANCE are one with this Eternal Buddha.” -- The True Object of Worship

“Since Sakyamuni Buddha is eternal and all other Buddhas in the universe are his manifestations, then those great bodhisattvas converted by manifested Buddhas are also disciples of Lord Sakyamuni Buddha. If the “Life Span of the Buddha” chapter had not been expounded, it would be like the sky without the sun and moon, a country without a king, mountains and rivers without gems, or a man without a soul. nevertheless, seemingly knowledgeable men of such provisional schools of Buddhism as Ch’eng-kuan of the Hua-yen, Chia-hsiang of the San-lun, Tz’u-en of the Fa-hsiang, and Kobo of the shingon tried to extol their own canons by stating: “The Lord of the Flower Garland Sutra represents the reward-body (hojin) of the Buddha wheras that of the Lotus Sutra the accomodative body (ojin);” or “the Buddha in the sixteenth chapter of the Lotus is an Illusion; it is the great Sun Buddha who is enlightened.” clouds cover the moon and slanderers hide wise men. When people slander, ordinary yellow rocks appear to be of gold and slanderers seem to be wise. Scholars in this age of decay, blinded by slanderous words, do not see the value of a gold in the “Lifespan of the Buddha” chapter. Even among men of the Tendai school some are fooled into taking a yellow rock for gold. They should know that if Sakyamuni had not been the Eternal Buddha, there could not have been so many who received GUIDANCE from Him.” -- The Opening of the Eyes  

Why Bill is still a Group Chief after 15 years in the SGI?

Because he reads the Lotus Sutra and Gosho and not the Human Revolution and World Tribune.

"You can change anything with the SGI", the reality

1). Thirty year practice, top senior leader, married 17 years, miserable marriage yet always giving guidance on marriage and relationships. In private, always complaining.

2). Twenty five year practice, area leader, both son's doing drugs and they are in and out of jail.

3). Thirty year practice, territory leader, was top YMD leader, wanted to be a lawyer, still doing clerical work and never could finish his BA yet always giving advice on careers, financial matters, and the benefits of zaimu [contributions].

4). General member for 35 years but very into the practice. Considers himself a scholar of Nichiren's Buddhism but in 35 years has only read the Lotus Sutra one time, relying on his mentor's commentaries.

5). Salaried senior leader, son top senior leader, he too had high aspirations to become a lawyer but too many activities and no will to study. Divorced after 23 years to another top senior leader. Always lecturing about the benefits of the practice but angers easily if he is challenged on just about anything.

6). Another senior leader, morbidly obese, tons of health issues yet always giving and lecturing about the salutary benefits of the SGI practice. He continues to smoke in private, skips meals, and is addicted to fast food and Pepsi. 

SGI members too, are unspeakably evil persons

"'There may be persons who listen to the Nirvana Sutra and yet claim that they have no need to conceive a desire for enlightenment, and instead slander the correct teaching. Such persons will immediately dream at night of demons, and their hearts will be filled with terror. The demons will say to them, 'How foolish you are, my friend! If you do not set your mind on enlightenment now, your life span will be cut short!' These persons quake with fear, and as soon as they wake from the dream, they set their minds on enlightenment. And you should know that such persons will become great bodhisattvas.’” In other words, although one might slander the correct teaching, if one is not an unspeakably evil person, one will be warned at once in a dream and will have a change of heart." -- Opening of the Eyes

Most amusing...I caught the Nichiren Shoshu in another lie

"But in their hearts they wield a sword of distorted views, hastening here and there among their patrons and filling them with countless lies so as to keep them away from other priests or nuns." -- Nichiren

I caught the Nichiren Shoshu priests in yet another lie

>It still took days of traveling for the Daishonin and the group with
> Him to arrive at the Ikegami residence in Musashi Province traveling
> slowly with Him by horseback or in a horse drawn cart due to His
> critically ill condition. They arrived there at Ikegami on Sept 19th,
> 1282 where He wrote a report of His trip to send to Hakiri Sanenaga in
> Minobu, dated on that same date. In the report, He related that He
> still planned to return to Mt Minobu from "taking the waters in
> Hitachi." But, at the bottom of the letter, He apologized that because
> He was ill, He was unable to even sign it with His own signature. Due
> to the long distance between Mt Minobu and the Ikegami residence
> (located on the outskirts of Edo, present-day Tokyo) and the time it
> would have taken anyone to travel from there to Mt Minobu and back, and
> the closeness of the Daishonin's imminent death, there was not enough
> time left to transport the Dai-Gohonzon there even if He had wanted It
> brought to Him. So, with all of the ability & (Jap.) ichinen that He
> had left in Him at that point, He inscribed what was His last Gohonzon 
> which was placed at His bedside that became His deathbed where
> He died on Oct 13th, 1282. End of story.

> References: "The Minobu Transfer Document," "Arrival at Ikegami," and
> "The Ikegami Transfer Document" Gosho(s) & the Background notes; WND
> Vol. II, pages 993, 994, and 996, respectively. 
> WorldPeace! }:<{0 

They forgot one reference, The Fairy Tale of The Devil King. Now thats a good one, Nichiren Daishonin was too weak to sign his document but not too weak to write a postscript and inscribe a signed Gohonzon. That is rich. Most amusing.

We are superior to Tientai as heaven is to earth

"Next, with regard to the criticism that, when T’ien-t’ai came to the guideline pertaining to the observation of the mind, he set aside his earlier interpretations based on the theoretical teaching and essential teaching, what passage in the Lotus Sutra would appear to support such a conclusion, what commentary by what Buddhist teacher advocates that one set aside the teachings of the Buddha? Even if the interpretation were by T’ien-t’ai himself, if it goes against the golden words of Shakyamuni Buddha and against the Lotus Sutra, then it should under no circumstances be followed. For the Buddha himself warned that one should “rely on the Law and not upon persons,” and from the time of Nāgārjuna and T’ien-t’ai and Dengyō on, this has been the rule.

Furthermore, the point of T’ien-t’ai’s interpretation is that once the great doctrines of the theoretical teaching have been propounded, this means that the great doctrines of the sutras preached prior to the Lotus Sutra are superseded; that once the great doctrines of the essential teaching have been propounded, then the great doctrines of the theoretical teaching are superseded; and once the great doctrines of the observation of the mind have been propounded, then the great doctrines of the essential teaching are superseded. This interpretation is based on the understanding that the basic Law permeating all things is the one Law, the wonderful Law, the unfathomable, and that one carries out one’s practice on the basis of this understanding.

T’ien-t’ai in his interpretation is saying that the reason that now, in the Middle Day of the Law, the practice to be carried out is this practice of observation of the mind, is that, if one were to attempt to approach the truth through the theoretical teaching, that teaching would prove too extensive in content, and if one were to attempt to approach it through the essential teaching, that teaching would prove too lofty ever to be fully comprehended. Therefore these two approaches are not suitable to persons of shallow learning. Hence T’ien-t’ai is recommending that one simply concentrate on the observation of the mind whereby one may observe the wonderful Law within one’s own mind or inner being.

His interpretation does not in any way mean that one is to set aside the wonderful Law. If one were to set aside the wonderful Law, then what would there be to observe within one’s own mind or inner being? Should one cast aside the precious wish-granting jewel and take mere tiles and stones to be one’s treasure?

How pitiful, that the scholars of the Tendai school today, because they allow themselves to be influenced by the teachings of the Nembutsu, True Word, and Zen schools, should misinterpret T’ien-t’ai’s doctrines and commentaries, turn their backs on the Lotus Sutra, and commit the error of greatly slandering the Law!

If you assert that Great Concentration and Insight is superior to the Lotus Sutra, then you lay yourself open to a variety of objections.

Great Concentration and Insight represents a kind of personal enlightenment gained by T’ien-t’ai at his place of practice. But the Lotus Sutra represents the great Law gained by Shakyamuni Buddha at his place of practice. (This is the first objection.)

Shakyamuni is the Buddha of perfect enlightenment and complete reward. T’ien-t’ai gained a stage of enlightenment that did not reach to the first of the ten stages of security; he did not advance beyond the stage of hearing the name and words of the truth, the stage of perception and action, and the stage of resemblance to enlightenment. In terms of the fifty-two stages of bodhisattva practice, he was forty-two stages lower than Shakyamuni. (This is the second objection.)

The Lotus Sutra represents the original purpose for which Shakyamuni and the other Buddhas made their appearance in the world. Great Concentration and Insight represents a personal enlightenment for the revelation of which T’ien-t’ai made his appearance in the world. (This is the third objection.)

In the case of the Lotus Sutra, Many Treasures Buddha attested to the truth of the sutra, and all the emanations of Shakyamuni Buddha who had come to the assembly extended their long broad tongues upward to the Brahma heaven as proof of their agreement. The Lotus Sutra is the great pure Law of which Many Treasures Buddha says, “All that you have expounded is the truth!” [and the emanation Buddhas agree]. Great Concentration and Insight is simply T’ien-t’ai’s exposition of that Law. (This is the fourth objection.)

There are various other ways in which these two texts, the Lotus Sutra and Great Concentration and Insight, differ from one another, but I will omit mention of them here.

To further answer the questions posed above, with regard to the type of persons for whom the teachings were set forth, if you assert that those teachings that were intended for persons of superior capability are of greater worth, then you are saying that one should discard the true teaching and adopt the provisional teachings. That is because T’ien-t’ai stated, “The more provisional the teaching, the higher must be the stage [of those it can bring to enlightenment].”

And if you say that those teachings that were intended for persons of inferior capability are of lesser worth, then you are saying that one should discard the provisional teachings and adopt the true teaching. That is because T’ien-t’ai stated, “The truer the teaching, the lower the stage [of those it can bring to enlightenment].”

Therefore, if you say that the teaching of concentration and insight was set forth for the sake of persons of superior capability and the Lotus Sutra was set forth for the sake of persons of inferior capability, then you are saying that the teaching of concentration and insight is inferior to the Lotus Sutra because it is addressed to persons of higher capability, and that is in fact the truth of the matter.

The Great Teacher T’ien-t’ai was in a previous incarnation present among the assembly at Eagle Peak and heard the Buddha expound [the wonderful Law, which represented] the true reason for his appearance in the world. But when the Great Teacher T’ien-t’ai was in the world, the time was not yet right, and therefore he did not expound the wonderful Law, but instead called his teachings concentration and insight. He was among those who had been taught and converted by the Buddha in his transient status, and therefore he did not expound the Law that had been entrusted to those taught and converted by the Buddha in his true identity. The wonderful Law, which teaches the truth outright, he expounded in an alloyed form under the name concentration and insight. It was thus not the wonderful Law just as pit is, but a kind of provisionally clothed form of the Law.

One should understand, therefore, that the type of capability of people for whom the teachings of T’ien-t’ai were intended was like one suited for the provisionally clothed perfect teaching propagated by the Buddha when he was in the world. But the capability of people who are taught and converted by the bodhisattvas who are the disciples of the Buddha in his true identity is one that can directly accept the essential teaching of the Lotus Sutra." -- Nichiren