http://markrogow.blogspot.com/2013/06/beautiful-unknown-nichiren-gohonzon-not.html?showComment=1408972128332#c206314357185677762.
The true object of devotion is described by Nichiren as follows:
"The treasure tower sits in the air above the sahā world that the Buddha of the essential teaching [identified as the pure and eternal land]; Myoho-renge-kyo appears in the center of the tower with the Buddhas Shakyamuni and Many Treasures seated to the right and left, and, flanking them, the four bodhisattvas, followers of Shakyamuni, led by Superior Practices. Manjushrī, Maitreya, and the other bodhisattvas, who are all followers of the four bodhisattvas, are seated below. All the other major and minor bodhisattvas, p.367whether they are disciples of the Buddha in his transient status or of the Buddhas of the other worlds, are like commoners kneeling on the ground in the presence of nobles and high-ranking court officials. The Buddhas who gathered from the other worlds in the ten directions all remain on the ground, showing that they are only temporary manifestations of the eternal Buddha and that their lands are transient, not eternal and unchanging"
If SGI's Gohonzon fits this this description which I'm pretty sure it does ,well then it's OK. If the Gohonzon is OK, it doesn't mean that the SGI is OK, it all depends on the correctness of faith that is based on Nichiren's wisdom and what we subjectively experience from it in life
"The treasure tower sits in the air above the sahā world that the Buddha of the essential teaching [identified as the pure and eternal land]; Myoho-renge-kyo appears in the center of the tower with the Buddhas Shakyamuni and Many Treasures seated to the right and left, and, flanking them, the four bodhisattvas, followers of Shakyamuni, led by Superior Practices. Manjushrī, Maitreya, and the other bodhisattvas, who are all followers of the four bodhisattvas, are seated below. All the other major and minor bodhisattvas, p.367whether they are disciples of the Buddha in his transient status or of the Buddhas of the other worlds, are like commoners kneeling on the ground in the presence of nobles and high-ranking court officials. The Buddhas who gathered from the other worlds in the ten directions all remain on the ground, showing that they are only temporary manifestations of the eternal Buddha and that their lands are transient, not eternal and unchanging"
If SGI's Gohonzon fits this this description which I'm pretty sure it does ,well then it's OK. If the Gohonzon is OK, it doesn't mean that the SGI is OK, it all depends on the correctness of faith that is based on Nichiren's wisdom and what we subjectively experience from it in life
The Vimalakīrti Sutra states that, if the minds of living beings are impure, their land is also impure, but if their minds are pure, so is their land. There are not two lands, pure or impure in themselves. The difference lies solely in the good or evil of our minds.
In reflection of the above passage Nichikan's Gohonzon or any other Gohonzon for that matter can appear pure or impure. As long as Nichirens description of the Gohonzon in Kanjinhonzonsho incorporates the true object of devotion described by Nichiren as follows:
"The treasure tower sits in the air above the sahā world that the Buddha of the essential teaching [identified as the pure and eternal land]; Myoho-renge-kyo appears in the center of the tower with the Buddhas Shakyamuni and Many Treasures seated to the right and left, and, flanking them, the four bodhisattvas, followers of Shakyamuni, led by Superior Practices. Manjushrī, Maitreya, and the other bodhisattvas, who are all followers of the four bodhisattvas, are seated below. All the other major and minor bodhisattvas, whether they are disciples of the Buddha in his transient status or of the Buddhas of the other worlds, are like commoners kneeling on the ground in the presence of nobles and high-ranking court officials. The Buddhas who gathered from the other worlds in the ten directions all remain on the ground, showing that they are only temporary manifestations of the eternal Buddha and that their lands are transient, not eternal and unchanging"
If the above remains evident, even though other aspects have been added or taken away, we can hpoefully strike a balance of the oneness of good and evil that enables us to transform delusion into enlightenment. We could spend the rest of our lives in search of the true Gohonzon, like being in search of the holy grail. And when we think that we have found it, how do you really know if it is the real McCoy.
In reflection of the above passage Nichikan's Gohonzon or any other Gohonzon for that matter can appear pure or impure. As long as Nichirens description of the Gohonzon in Kanjinhonzonsho incorporates the true object of devotion described by Nichiren as follows:
"The treasure tower sits in the air above the sahā world that the Buddha of the essential teaching [identified as the pure and eternal land]; Myoho-renge-kyo appears in the center of the tower with the Buddhas Shakyamuni and Many Treasures seated to the right and left, and, flanking them, the four bodhisattvas, followers of Shakyamuni, led by Superior Practices. Manjushrī, Maitreya, and the other bodhisattvas, who are all followers of the four bodhisattvas, are seated below. All the other major and minor bodhisattvas, whether they are disciples of the Buddha in his transient status or of the Buddhas of the other worlds, are like commoners kneeling on the ground in the presence of nobles and high-ranking court officials. The Buddhas who gathered from the other worlds in the ten directions all remain on the ground, showing that they are only temporary manifestations of the eternal Buddha and that their lands are transient, not eternal and unchanging"
If the above remains evident, even though other aspects have been added or taken away, we can hpoefully strike a balance of the oneness of good and evil that enables us to transform delusion into enlightenment. We could spend the rest of our lives in search of the true Gohonzon, like being in search of the holy grail. And when we think that we have found it, how do you really know if it is the real McCoy.
"Again, in the sixth volume of the Nirvana Sutra, it is recorded: “The Buddha announced to Kāshyapa: ‘After I have passed into nirvana... this devil king Pāpīyas will in time try to destroy the correct teaching of mine.... He will change his form into that of an arhat or a Buddha. The devil king, though still subject to illusion, will assume the form of one who has been freed from illusion, and will try to destroy the correct teaching of mine.’” [Repaying Debts of Gratitude]
"...And the devil king of the sixth heaven could imitate all the thirty-two features of a Buddha and manifest himself in the form of a Buddha in such a convincing manner that even the Venerable Ānanda could not tell whether it was the devil or the Buddha...." [The Relative Merit of Reciting the Daimoku and Amida's Name] --- Story in the Nirvana Sutra that even Ananda could not see through the disguises of devils who assume the form of a Buddha.
“If now some other Buddha should appear and declare that the Lotus Sutra is not suitable for persons in this latter age of ours, he would obviously be contradicting the sutra itself. We know, therefore, that he would be the sort of ‘devil Buddha’ that the Nirvana Sutra has predicted will appear after the Buddha has entered extinction and hence not worthy to be trusted. And, needless to say, the same applies of course to the sort of bodhisattvas, voice-hearer disciples, and monks previously mentioned. These would without doubt be devils appearing in the form of bodhisattvas, and so forth, just as the Nirvana Sutra predicted they will after the Buddha has passed into extinction." [On the Protection of the Nation
I assert that the Nichikan Gohonzon is just such a devil assuming the form of a Buddha. How else to explain the mistaken faith, practices, and behavior of those of the Soka Gakkai?
"...And the devil king of the sixth heaven could imitate all the thirty-two features of a Buddha and manifest himself in the form of a Buddha in such a convincing manner that even the Venerable Ānanda could not tell whether it was the devil or the Buddha...." [The Relative Merit of Reciting the Daimoku and Amida's Name] --- Story in the Nirvana Sutra that even Ananda could not see through the disguises of devils who assume the form of a Buddha.
“If now some other Buddha should appear and declare that the Lotus Sutra is not suitable for persons in this latter age of ours, he would obviously be contradicting the sutra itself. We know, therefore, that he would be the sort of ‘devil Buddha’ that the Nirvana Sutra has predicted will appear after the Buddha has entered extinction and hence not worthy to be trusted. And, needless to say, the same applies of course to the sort of bodhisattvas, voice-hearer disciples, and monks previously mentioned. These would without doubt be devils appearing in the form of bodhisattvas, and so forth, just as the Nirvana Sutra predicted they will after the Buddha has passed into extinction." [On the Protection of the Nation
I assert that the Nichikan Gohonzon is just such a devil assuming the form of a Buddha. How else to explain the mistaken faith, practices, and behavior of those of the Soka Gakkai?
Do you think that the previous Gohonzon of the Gakkai before the excommunication was any better? Has their behavior worsened, practices more obscure, faith become more mistaken?
Still, all their [SGI and NST] Gohonzons are based on Taisekeji false doctrines and inscribed and eye opened by evil monks. Therefore, their behavior and practices have been, are, and will be [until they adopt a correct view] false. Even their former forceful [shakubuku] practices were lame because it was no different than the forceful practices of the non-Buddhist religions [conversion to a false religion].
You brought up a very important point yesterday, whom and what can we trust? The Lotus Sutra, Shakyamuni Buddha, and Nichiren, for sure and those like minded individuals who place their trust in them, to a greater or lesser extent be they priest or layman. In a sense, the same goes in the secular realm. For the most part we can trust our parents, our sovereigns [as long as they don't persecute the votaries], and our wives and children but even here, trusting unconditionally may be a cause for regret. Never a cause for regret, faith in the Lotus Sutra, Shakyamuni Buddha, and Nichiren Daishonin. What do you think?
You brought up a very important point yesterday, whom and what can we trust? The Lotus Sutra, Shakyamuni Buddha, and Nichiren, for sure and those like minded individuals who place their trust in them, to a greater or lesser extent be they priest or layman. In a sense, the same goes in the secular realm. For the most part we can trust our parents, our sovereigns [as long as they don't persecute the votaries], and our wives and children but even here, trusting unconditionally may be a cause for regret. Never a cause for regret, faith in the Lotus Sutra, Shakyamuni Buddha, and Nichiren Daishonin. What do you think?
your question; I assert that the Nichikan Gohonzon is just such a devil assuming the form of a Buddha. How else to explain the mistaken faith, practices, and behaviour of those of the Soka Gakkai?
your answer; Kempon Hokke's connection to Japanese right wing nationalists, Nichirenists, and especially Tanaka Chigaku's Kokuchukai.
2. Doctrinal errors by Shamon Tsuchiya and other Kempon Hokke priests, for example, promoting the Dhammapada, silent meditation, and their extreme anti-Original Enlightenment stance [failing to distinguish between Nichiren's Original Enlightenment teachings and Chuko Tendai Original Enlightenment].
3). Reverend Tsuchiya's siding with Islam and its brutal stance against homosexuals and against his own fellow member and my shakubuku, Israell Isaac.
4). Modern Kempon Hokke's practice of interfaith, intimate association with the Nichiren Shu, in particular, and its practice of selling the Dharma.
5). Reverend Tsuchiya's ill treatment of Jerry whose arguments and eye witness account of the reality of the modern Kempon Hokke opened my eyes to their errors.
6). Refusal to be complicit in slander.
If we judge the behaviour of the SGI/NST by their Gohonzon , then the same standard can be applied to Nichiren Shu and Keppon Hokke who you say have the correct Gohonzon yet they have mistaken faith, practices, and behaviour
The reason why I think most of us come to NB is because we want to change our karma that changes our tendencies that change our behaviour
your answer; Kempon Hokke's connection to Japanese right wing nationalists, Nichirenists, and especially Tanaka Chigaku's Kokuchukai.
2. Doctrinal errors by Shamon Tsuchiya and other Kempon Hokke priests, for example, promoting the Dhammapada, silent meditation, and their extreme anti-Original Enlightenment stance [failing to distinguish between Nichiren's Original Enlightenment teachings and Chuko Tendai Original Enlightenment].
3). Reverend Tsuchiya's siding with Islam and its brutal stance against homosexuals and against his own fellow member and my shakubuku, Israell Isaac.
4). Modern Kempon Hokke's practice of interfaith, intimate association with the Nichiren Shu, in particular, and its practice of selling the Dharma.
5). Reverend Tsuchiya's ill treatment of Jerry whose arguments and eye witness account of the reality of the modern Kempon Hokke opened my eyes to their errors.
6). Refusal to be complicit in slander.
If we judge the behaviour of the SGI/NST by their Gohonzon , then the same standard can be applied to Nichiren Shu and Keppon Hokke who you say have the correct Gohonzon yet they have mistaken faith, practices, and behaviour
The reason why I think most of us come to NB is because we want to change our karma that changes our tendencies that change our behaviour
Noel, you write:
"If we judge the behavior of the SGI/NST by their Gohonzon , then the same standard can be applied to Nichiren Shu and Keppon Hokke who you say have the correct Gohonzon yet they have mistaken faith, practices, and behaviour"
And the Muslims, the Hindu's, the Christians, the Jews, the secularists... Everyone has a Gohonzon, something to which they devote themselves: Some whose Gohonzon without [external Gohonzon] is warped, some whose Gohonzon within [internal Gohonzon] is warped, and some whose internal and external Gohonzon is warped. In the case of the Soka Gakkai, both internal and external Gohonzon are mistaken. In the case of the Kempon Hokke, it is their internal Gohonzon..
"If we judge the behavior of the SGI/NST by their Gohonzon , then the same standard can be applied to Nichiren Shu and Keppon Hokke who you say have the correct Gohonzon yet they have mistaken faith, practices, and behaviour"
And the Muslims, the Hindu's, the Christians, the Jews, the secularists... Everyone has a Gohonzon, something to which they devote themselves: Some whose Gohonzon without [external Gohonzon] is warped, some whose Gohonzon within [internal Gohonzon] is warped, and some whose internal and external Gohonzon is warped. In the case of the Soka Gakkai, both internal and external Gohonzon are mistaken. In the case of the Kempon Hokke, it is their internal Gohonzon..
How about some with [internal Gohonzon] that is not warped and an [external Gohonzon] that is warped
That is not possible if we believe Nichiren:
“If it is not the proper Object of Worship (gohonzon), even though there be no falsehood [even if the practitioner is sincere] it will not form the seed [of Buddhahood]. The Daimoku of the Hommon [Doctrine of the Original, found in the Lotus Sutra] is the seed of Buddhahood. This is because the Eternal Shakyamuni of the Honmon has put his Causal Practices (his myriad practices that lead to enlightenment) and his Virtues of the Effect (the merits of the effect, which is Buddhahood) into the seven characters of Namu Myo Ho Renge Kyo.” (The True Object of Worship)
“If it is not the proper Object of Worship (gohonzon), even though there be no falsehood [even if the practitioner is sincere] it will not form the seed [of Buddhahood]. The Daimoku of the Hommon [Doctrine of the Original, found in the Lotus Sutra] is the seed of Buddhahood. This is because the Eternal Shakyamuni of the Honmon has put his Causal Practices (his myriad practices that lead to enlightenment) and his Virtues of the Effect (the merits of the effect, which is Buddhahood) into the seven characters of Namu Myo Ho Renge Kyo.” (The True Object of Worship)
