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Sunday, September 29, 2019

Repost of a reader favorite: Not so fast Ted [a top ten post]

Ted Morino: "After Shakyamuni's death, his followers split into two groups. One group was the Therevada school [Teaching of the Elders], which consisted of old conservative monks emphasizing monastic practice and strict adherence to precepts and literal interpretation of doctrine. This school was later introduced to Sri Lanka and became known as Southern Buddhism or Hinayana Buddhism. Another group was established around the first century BC and the beginning of the first century AD, by believers who were dissatisfied with what they saw as the self-complacency and monastic elitism of the earlier schools. The new group aimed at the salvation of all people based upon the bodhisattva practice, and called their teaching the Mahayana school. Coincidently, it was the time when Jesus apeared in Jerusalem and emphasized the salvation of all people through his bodhisattva-like behavior. The Lotus sutra was compiled by the Mahayana group.

Mark: Ted Morino, echoing his mentor Daisaku Ikeda, praises the early lay movement led by Mahadeva, in order to deprecate and diminish the Buddhist order of elders [monks]. The inference is that the Soka Gakkai's “glorious achievments” in this era can be likened to those of the early Buddhist lay movement and can be contrasted to the inglorious failures of Nichiren priests and the early Buddhist monastics [elders]. Another purpose of his essay is to rationalize the acceptance of alms by laymen. Still another purpose is to put into doubt the preaching of the Lotus Sutra by Shakyamuni Buddha, a particularly devious and insidious assertion, in light of Nichiren Daishonin’s and Tientai’s teachings and the latest scholarship.

Daisaku Ikeda and Ted Morino are wrong in light of history, actual facts, and the opinion of Nichiren Daishonin. The actual Buddhist heros of that era were, in fact, the group composed of elders [monks].

The relation of the Soka Gakkai to early Buddhist history:

The idea of professional Buddhists was taken up as early as the second Buddhist council. One group argued that it was OK to accept monetary donations and the other group believed it would corrupt the Sangha. Guess who won out? Right, those who argued for accepting money won out after purportedly bribing the groups from the west, north, and the local monks. Anyway, the group who argued against taking money was banished, ended up in Kashmir, and became known as the Sarvisthatins. Mahayana probably arose from the influence of the Sarvisthatins (the non-money acceptors) in Kashmir. The money accepting monks became known as the Madhyamika which was led by Mahadeva who persecuted the Sarvisthatins. Daisaku Ikeda lavishes praise on Mahadeva and his movement in his book, “Buddhism the First Millenium.” Nichiren Daishonin, on the other hand, writes:

“Beside them, evil men such as Devadatta and Kokalika are as nothing. In fact they are in a class with Mahadeva and the Great Arrogant Brahman. And those who put faith in the teachings of such men— they too are a fearful lot indeed.” — Repaying Debts of Gratitude

He also states:

“True priests are those who are honest and who desire little and yet know satisfaction” — The Essentials for Attaining Buddhahood

How far Daisaku Ikeda and the high salaried Soka Gakkai leaders have strayed from the true spirit of Buddhism and Nichiren Daishonin!

Ted: It is conceivable that this new group, who aimed to revolutionize the conservative teachings of the elite Theravada School, must have met numerous persecutions. The persecutions befalling the votary of the Lotus Sutra as described in the 13th and 20th Chapters of the Lotus Sutra, and repeated emphasis to persevere against these persecutions, may be the accounts of their own experiences. In other words, Lotus Sutra had been kept added with new experiences and interpretations.”

Mark: The Sarvisthatin elders of Kashmir suffered a myriad of persecutions at the hands of the Mahadevan lay group. All faithful Buddhist practitioners suffer persecutions at the hands of the corrupt, whether these enemies of Buddhism be laymen, laywomen, monks, or nuns. However, this has nothing to do with the origin of the Lotus Sutra [from the golden mouth of Shakyamuni Buddha]. He puts forth a particularly weak argument here, citing the false history and imaginary persecutions of the lay believers at the hands of the monks. SGI is always making up history to suit its evil self-serving agenda, so we shouldn’t be surprised.

To say that Shakyamuni Buddha was no stranger to persecution is an understatement. Shakyamuni Buddha suffered more persecutions than the entire Nichiren Shoshu and Soka Gakkai in their scurrilous seven hundred year history. You would think that Ted Morino never heard of the Nine Great Persecutions of Shakyamuni. Of course, it is impossible that he doesn’t know the Nine Great Persecutions but it is inconvenient for his false argument that other(s) than Shakyamuni composed and preached the Lotus Sutra. Ted Morino and the other leaders of the Soka Gakkai will fall into the Hell of Incessent Suffering for far longer than those who persecuted Bodhisattva Neverdespise.


Ted Morino is a very top SGI leader and study chief who toes the Ikeda party line despite the evidence and teachings of Nichiren.ReplyDelete

Morino doesn't know anything about buddhism. Can't win a debate with a shoshu lay member. Won't publicaly debate me. Their doctrine is shoshu fantasy. It is tendai esoteric bunk mixed with folk religion and sanno cult shinto.ReplyDelete

beautiful gentlemen, beautiful.Reply

It has come to my attention that Ted Morino is quite ill and he can not even best a Nichiren Shoshu lay member in debate, It is futile to believe that he will come here to defend himself and the Soka Gakkai. Get well soon Ted. We'll be waiting.

Nichiren on fire and water

"Among the people who believe in the Lotus Sutra today, some people's faith is like fire and other's faith is like water. Some people are aroused like burning fire during a sermon, but once they go away they forget all that they heard. When I say 'like water,' I mean a person who has constant faith. You have always called on me without fail, and therefore, your faith is like water. This is wonderful." -- Ueno-dono Gohenji (A Reply to Lord Ueno)

"Today there are people who have faith in the Lotus Sutra. The belief of some is like fire while that of others is like water. When the former listen to the teachings, their passion flares up like fire, but as time goes on, they tend to discard their faith. To have faith like water means to believe continuously without ever regressing. Since you visit me constantly, regardless of the difficulties, your belief is comparable to flowing water. It is worthy of great respect!" - The Two Kinds of Faith

"In the Latter Day of the Law, the votary of the Lotus Sutra will appear without fail. The greater the hardships befalling him, the greater the delight he feels, because of his strong faith. Doesn’t a fire burn more briskly when logs are added? All rivers flow into the sea, but does the sea turn back their waters? The currents of hardship pour into the sea of the Lotus Sutra and rush against its votary. The river is not rejected by the ocean; nor does the votary reject suffering. Were it not for the flowing rivers, there would be no sea. Likewise, without tribulation there would be no votary of the Lotus Sutra. As T’ien-t’ai stated, “The various rivers flow into the sea, and logs make a fire burn more briskly.” - A Ship to Cross the Sea of Suffering

"Answer: A small river can accommodate the water flowing into it from dew, brooks, wells, ditches, and little streams, but it cannot accommodate the water from a big river. A big river can accommodate the water from a small river with its dew, brooks, and so forth, but it cannot accommodate the water from the great ocean. Now the Āgama sutras are like the small river with its wells, streams, brooks, and dew, while the sutras of the Correct and Equal period, the Amida Sutra, the Mahāvairochana Sutra, and the Flower Garland Sutra are like the big river that accommodates the small river. But the Lotus Sutra is like the great ocean that can hold all the water from dew, brooks, wells, streams, small rivers, big rivers, and the rains from heaven, without losing a single drop.

Suppose that a person is burning with fever. If he sits down beside a large body of cold water and stays there for a while, his fever will abate, but if he lies down beside a little body of water, he will continue to suffer as before. In the same way, if an icchantika, or person of incorrigible disbelief, who has committed the five cardinal sins and has slandered the Law, should try to cool himself beside the little bodies of water that are the Āgama, Flower Garland, Meditation, and Mahāvairochana sutras, the raging fever caused by his great offenses would never be dispelled. But if he should lie down on the great snowy mountain that is the Lotus Sutra, then the raging fever caused by the five cardinal sins, his slander of the Law, and his incorrigible disbelief would be dispelled instantly." - On Repaying Debts of Gratitude

"Is not the meaning of the sutra and the commentary that the way to Buddhahood lies within the two elements of reality and wisdom? Reality means the true nature of all phenomena, and wisdom means the illuminating and manifesting of this true nature. Thus when the riverbed of reality is infinitely broad and deep, the water of wisdom will flow ceaselessly. When this reality and wisdom are fused, one attains Buddhahood in one’s present form." - The Essentials for Attaining Buddhahood

 The Universal Salty Taste

THERE are six kinds of flavors. The first is subtle, the second, salty, the third, pungent, the fourth, sour, the fifth, sweet, and the sixth, bitter. Even if one were to prepare a feast of a hundred flavors, if the single flavor of salt were missing, it would be no feast for a great king. Without salt, even the delicacies of land and sea are tasteless.

The ocean has eight mysterious qualities. First, it gradually becomes deeper. Second, being deep, its bottom is hard to fathom. Third, its salty taste is the same everywhere. Fourth, its ebb and flow follows certain rules. Fifth, it contains various treasure storehouses. Sixth, creatures of great size exist and dwell in it. Seventh, it refuses to house corpses. Eighth, it takes in all rivers and heavy rainfall without either increasing or decreasing.

[The Nirvana Sutra] compares “it gradually becomes deeper” to the Lotus Sutra leading everyone, from ordinary people who lack understanding to sages who possess it, to attain the Buddha way. The reason [the sutra uses the metaphor] “being deep, its bottom is hard to fathom” is that the realm of the Lotus Sutra can only be understood and shared between Buddhas, while those at the stage of near-perfect enlightenment or below are unable to master it. “Its salty taste is the same everywhere” compares all rivers, which contain no salt, to all sutras other than the Lotus, which offer no way to attain enlightenment. [The Nirvana Sutra] compares the water of all the rivers flowing into the sea and becoming salty to the people of different capacities instructed through the various provisional teachings who attain the Buddha way when they take faith in the Lotus Sutra. It compares “its ebb and flow follows certain rules” to upholders of the Mystic Law who even though they were to lose their lives would attain the stage of non-regression. It compares “it contains various treasure storehouses” to the countless practices and good deeds of all the Buddhas and bodhisattvas, and the blessings of the various pāramitās being contained in the Mystic Law. The reason for “creatures of great size exist and dwell in it" is that, because the Buddhas and bodhisattvas possess great wisdom, they are called “creatures of great size,” and that their great bodies, great aspiring minds, great distinguishing features, great evil-conquering force, great preaching, great authority, great transcendental powers, great compassion, and great pity all arise naturally from the Lotus Sutra. The reason for “it refuses to house corpses” is that with the Lotus Sutra one can free oneself for all eternity from slander and incorrigible disbelief. The reason for “without either increasing or p.40decreasing” is that the heart of the Lotus Sutra is the universality of the Buddha nature in all living beings.

The brine in a tub or jar of pickled vines ebbs and flows in accordance with the brine of the sea. One who upholds the Lotus Sutra and is subjected to imprisonment is like the salt in a tub or jar, while the Thus Come One Shakyamuni who freed himself from the burning house is like the salt of the sea. To condemn one who upholds the Lotus is to condemn the Thus Come One Shakyamuni. How astonished Brahmā, Shakra, and the four heavenly kings must be! If not now, when will the ten demon daughters’ vow to split the head of one who persecutes a follower of the Lotus into seven pieces be carried out?

Ajātashatru, who had imprisoned King Bimbisāra, suddenly broke out in virulent sores in his present existence. How can one who has imprisoned an upholder of the Lotus not suffer from virulent sores in this existence?


"Among all the sutras, such as the Flower Garland Sutra, the Āgama sutras, the Correct and Equal sutras, the Wisdom, Profound Secrets, Amida, Nirvana, Mahāvairochana, Diamond Crown, Susiddhikara, and Secret Solemnity sutras, all the sutras preached by the Thus Come One Shakyamuni, all the sutras preached by the Thus Come One Mahāvairochana, all the sutras preached by the Thus Come One Amida, all the sutras preached by the Thus Come One Medicine Master, and all the sutras preached by the various Buddhas of the three existences of past, present, and future—among all these sutras, the Lotus Sutra stands foremost. Thus these other sutras are analogous to the large rivers, middle-sized rivers, and small rivers, while the Lotus Sutra is likened to the great ocean.

The ocean possesses ten virtues, in which it surpasses the rivers. First, the ocean gradually becomes deeper, which is not true of rivers. Second, the ocean refuses to house corpses, which is not true of rivers. Third, the ocean obliterates the names of the various rivers that flow into it, while rivers retain their names. Fourth, the ocean’s taste is the same everywhere, while this is not true of rivers. Fifth, the ocean contains various treasures that are not found in rivers. Sixth, the ocean is extremely deep, which is not true of rivers. Seventh, the ocean is boundless in breadth, which rivers are not. Eighth, the ocean houses creatures of great size, which is not true of rivers. Ninth, the ocean has tides that ebb and flow, but rivers do not, and tenth, the ocean absorbs the waters of torrential rains or huge rivers without ever overflowing, but this is not true of rivers.

The Lotus Sutra likewise has ten virtues, while the other sutras have ten faults. In the case of this sutra, the benefits gained from it increase in depth and bounty, and they continue down to the fiftieth person who hears of it. In the case of the other sutras, however, there is no benefit to be gained even by the first person who hears them, much less by the second, third, or fourth person, and so on down to the fiftieth person.

Though rivers may be deep, their depth cannot match even the shallow places of the ocean. And though the various other sutras may claim that because of a single character, a single phrase, or the ten meditations1 they encompass evil people who have committed the ten evil acts or the five cardinal sins, such benefits cannot match those gained by the fiftieth person who hears a single character or a single phrase of the Lotus Sutra and responds with joy." - The Essence of the Medicine King Chapter

"Be extremely cautious, and for the time being never submit yourself to writing a pledge, whatever it may concern. No matter how furiously a fire may rage, it burns out after a while. On the other hand, water may appear to move slowly, but its flow does not easily vanish. Since you are hot-tempered and behave like a blazing fire, you will certainly be deceived by others. If your lord coaxes you with soft words, I am sure you will be won over, just as a fire is extinguished by water. Untempered iron quickly melts in a blazing fire, like ice put in hot water. But a sword, even when exposed to a great fire, withstands the heat for a while, because it has been well forged. In admonishing you in this way, I am trying to forge your faith." - The Hero of the World

"Myō in India is rendered as sad, and in China, as miao. Myō means to be fully endowed, which in turn has the meaning of “perfect and full.” Each word and each character of the Lotus Sutra contains within it all the 69,384 characters that compose the sutra. To illustrate, one drop of the great ocean contains within it the waters of all the various rivers that flow into the ocean, and a single wish-granting jewel, though no bigger than a mustard seed, is capable of showering down the treasures that one could wish for with all the wish-granting jewels.: The Daimoku of the Lotus Sutra

"The Lotus Sutra states that Bodhisattva Superior Practices and the others will appear in the first five hundred years of the Latter Day of the Law to propagate the five characters, the embodiment of the two elements of reality and wisdom. The sutra makes this perfectly clear. Who could possibly dispute it? I, Nichiren, am neither Bodhisattva Superior Practices nor his envoy, but I precede them, spreading the five characters to prepare the way. Bodhisattva Superior Practices received the water of the wisdom of the Mystic Law from the Thus Come One Shakyamuni and causes it to flow into the wasteland of the people’s lives in the evil world of the latter age. This is the function of wisdom. Shakyamuni Buddha transferred this teaching to Bodhisattva Superior Practices, and now Nichiren propagates it in Japan. With regard to the transfer of teachings, it is divided into two categories: general and specific. If you confuse the general with the specific even in the slightest, you will never be able to attain Buddhahood and will wander in suffering through endless transmigrations of births and deaths." - The Essentials for Attaining Buddhahood.

"If the water[of faith] is clear, then the moon will not fail to be reflected there..." - Opening of the Eyes

"There are many degrees of slander: shallow and profound, slight and heavy. Even among those who embrace the Lotus Sutra, very few uphold it steadfastly both in mind and in deed. Few are the practitioners who are able to uphold this sutra. But those who do will not suffer serious retribution even if they have committed minor offenses against the sutra. Their strong faith expiates their offenses as surely as a flood extinguishes tiny fires." - The Embankments of Faith

"This time I am sure that you will give up your faith. If you do, I have not the slightest intention of reproaching you for it. Likewise, neither should you blame me, Nichiren, when you have fallen into hell. It is in no way my responsibility. It is an undeniable fact that fire can at once reduce even a thousand-year-old field of pampas grass to ashes, and that the merit one has formed over a hundred years can be destroyed with a single word." - The Three Obstacles and Four Devils

“The good fortune you gain thereby... cannot be burned by fire or washed away by water.” - Lotus Sutra Chapter 23

"The lay priest felt deeply concerned about the life to come and had for a long time devoted himself to chanting the Nembutsu. Moreover, he had constructed an Amida hall and dedicated his lands in offering to Amida Buddha. He was also afraid of how the steward p.530of the area6 might react, and so he did not come forward and take faith in the Lotus Sutra. From his point of view, this was probably the most reasonable course to take. But at the same time, he will without doubt fall into the great citadel of the hell of incessant suffering. I had thought, for example, that, even if I were to send him a copy of the Lotus Sutra, he would not be willing to abandon the practice of the Nembutsu out of his fear of worldly opinion, and so it would be like combining water with fire. There was no doubt that the flood of his slander of the Law would extinguish the small flame of his faith in the Lotus Sutra. And if he were to fall into hell, I, Nichiren, would in turn be to blame. Thus, while asking myself anxiously again and again what ought to be done, I have so far not sent him a copy of the Lotus Sutra." - Letter to the Lay Priest Ichinosawa

"I-lung said, “It was my hand that wrote the titles. How could you have been saved? Moreover, I did not write them (the titles of the Lotus Sutra) with sincerity. How could it possibly have helped you?” His father replied: “How ignorant you are! Your hand is my hand, and your body is my body. The characters you write are the characters I write. Although you had no faith in your heart, you nevertheless wrote the titles with your hand. Therefore, I have already been saved. Think of a child who sets fire to something and, without the least intention of doing so, causes it to be burned. The same holds true with the Lotus Sutra. If one professes faith in it, one will surely become a Buddha, even though one may not expect it in the least. Now that you understand this principle, never slander the Lotus Sutra. Since we are among the laity, however, we are in a better position to repent of our past slanderous words, no matter how grave they may have been.” Wu-lung and I-lung

"At present the entire body of the Honorable Abutsu is composed of the five elements of earth, water, fire, wind, and space. These five elements are also the five characters of the daimoku...." - On the Treasure Tower

"One may ask why the results of these vows should be so long in appearing. And yet, though one might point at the earth and miss it, though one might bind up the sky, though the tides might cease to ebb and flow and the sun rise in the west, it could never happen that the prayers of the practitioner of the Lotus Sutra would go unanswered. If the bodhisattvas, the human and heavenly beings, the eight kinds of nonhuman beings, the two sages, the two heavenly deities, and the ten demon daughters would by some unlikely chance fail to appear and protect the practitioner of the Lotus Sutra, then above them they would be showing disdain for Shakyamuni and the other Buddhas, and below they would be guilty of deceiving the beings of the nine realms.

It makes no difference if the practitioner himself is lacking in worth, defective in wisdom, impure in his person, and lacking in virtue derived from observing the precepts. So long as he chants Namu-myoho-renge-kyo, they will invariably protect him. One does not throw away gold because the bag that holds it is dirty; one does not ignore the sandalwood trees because of the foul odor of the eranda trees around them; and one does not refuse to gather lotuses because the pond in the valley where they grow is not clean. If they ignore the practitioner of the Lotus Sutra, they will be going against their vow." - On Prayer

SGI member - "Do not take Nichiren literally"

"By the Great Good of the Venerable Maudgalyayana's believing in the Lotus Sutra, not only did he become a Buddha but his father and mother became Buddhas. His father and mother and so on for seven generations up and seven generations down and for immeasurable lives up and immeasurable lives down, beyond any expectation, became Buddhas. And even children, husbands and wives, subordinates, lay donors and immeasurable beings not only left the Three Evil Ways of Rebirth but all became Buddhas from the First Abode to Sublime Enlightenment. What he worships is the Buddha Shakya; the Dharma he believes is the Lotus Sutra." -- Urabon Gosho (Letter on the Urabon)

Please note, "What he worships is the Buddha Shakya; the Dharma he believes is the Lotus Sutra" but SGI claims that Nichiren meant something else. I don't think so.

When all the people chant Namu Myoho renge kyo

"When all the people under heaven and the various schools of Buddhism are converted to the one and real vehicle, and when only the Lotus Sutra flourishes and all the people recite 'Namu Myoho Renge-kyo' in unison, the howling wind will not blow down the branches, falling rain will not erode the soil, and the world will become as it was during the reigns of the Chinese Emperors Fu-hsi and Shan-neng. You will see that such times will come when calamities cease to exist, people live long meaningful lives, and men and their faith become eternal. There should be no doubt about the proof of tranquility in this very life." -- On Practicing According to the Teachings

Nichiren on cutting the thick rope of evil passions

"Therefore, the fool must by necessity believe in the Lotus Sutra... The thick rope of evil passions cannot be cut even by the great power of the wise, but it can be easily cut by the powerless fool with the small sword of the Lotus Sutra. "The essence of the Lotus Sutra is 'Namu-myo-ho-ren-ge-kyo.'" -- Ho'on Jo -- Recompense of Indebtedness

Why we should never spare our voice

“You should read again and again the previous letter in which I explained that one should of course obey one’s teacher, sovereign, and parents, but should they commit wrongs, admonishing them is in fact being loyal to them,” (The Three Obstacles and four Devils)

“How could I ever feel distantly toward any of you? Even in the case of the Nembutsu priests, the Zen priests, and the True Word teachers, and the ruler of the nation and other men of authority, all of whom bear me such hatred— I admonish them because I want to help them, and their hatred for me makes me pity them all the more.” (Reply to the lay Priest Takahashi)

“If rumor spreads that you appear to be a votary of the Lotus Sutra, both those who are close to you and those who are not will unexpectedly admonish you as if they were your true friends, saying, “If you believe in the priest Nichiren, you will surely be misled.” (The Workings of Brahma and Shakra)

“The Classic of Filial Piety states, “[In a case of moral wrong,] a son must admonish his father, and a minister must admonish his lord.” (The Letter of Petition from Yorimoto )

“The Great Teacher Dengyo states, “In general, where unrighteousness is concerned, a son must admonish his father, and a minister must admonish his lord.” (ibid.)

“Yet not only do they fail to remonstrate with them, but they criticize one who does confront the Nembutsu school, which is strange indeed! As for Daishin-bo, as I wrote you before, please strongly admonish him by letter.” (The third Doctrine)

“It stipulates that, no matter how learned one may be, if one sees an enemy of the Lotus Sutra but fails to admonish that person out of fear, one will fall into the hell of incessant suffering.” (Letter to Akimoto)

“What is more, it was through the Lotus Sutra that these bodhisattvas attained Buddhahood, and because the Buddha fervently admonished them concerning it, they took solemn vows in the presence of the Buddha.” (On Prayer)

“The high minister Pi Kan, seeing that the Yin dynasty was on the path to ruin, strongly admonished the ruler, though it cost him his head.” (Opening of the Eyes)

“The hermit regretfully replied, “It is my fault for not having admonished you enough beforehand.” (Letter to the Brothers)

”But Punyayashas admonished him, saying, “Ashvaghosha, do not behead yourself ! Use that head and mouth to praise Mahayana.” (On Curing Karmic Disease)

“But because Kuan Lung- feng remonstrated with King Chieh of the Hsia dynasty and Pi Kan admonished King Chou of the Yin dynasty, their names have been handed down in history as those of worthies.” (op cit. Letter of Petition to Yorimoto)

“For years, therefore, I have continually admonished myself that, even though I might lack food or clothing, or be rebuked by my parents, brothers, teacher, and colleagues, or be persecuted by the ruler and all the people, if I were going to waver even in the slightest on that account, I would have done better never to have spoken out in the first place. ” (Letter to Misawa)

“Nichiren, who admonishes them for their evil, is father and mother to the ruler, and the teacher of all living beings.” (The Royal Palace)

“Is not a person of wisdom one who admonishes the ruler when the country is endangered or corrects others’ mistaken views? But in your case, no matter what error you may see, you will no doubt refuse to correct it for fear of society’s reaction.” (op. cit. Yorimoto)

The Nirvana Sutra states, “Human life runs its course more swiftly than a mountain stream; the person here today will not likely be here tomorrow.” The Maya Sutra reads, “Imagine, for instance, a flock of sheep being driven by a chandala to the slaughterhouse. Human life is exactly the same; step by step one approaches the place of death.” The Lotus Sutra states, 

“There is no safety in the threefold world; it is like a burning house, replete with a multitude of sufferings, truly to be feared.”

In these passages from the sutras, our compassionate father, the World Honored One of Great Enlightenment, admonishes us, the ordinary people of the latter age; it is his warning to us, his ignorant children. Nevertheless, the people do not awaken for even one instant; nor do they conceive a desire to attain the way for even a single moment. In order to decorate their bodies, which, if abandoned in the fields, would be stripped naked overnight, they spend their time striving to pile up articles of clothing.

When their lives come to an end, within three days their bodies will turn into water that washes away, into dust that mixes with the earth, and into smoke that rises up into the sky, leaving no trace behind. Nevertheless, they seek to nurture these bodies and to amass great wealth.

This principle has been known since ancient times, but today the situation is pitiable. The country of Japan has been visited by continuous famine for the last several years, and supplies of food and clothing are exhausted. The domestic animals have all been consumed, and persons who eat human flesh are appearing. They tear flesh from the bodies of the dead, children, and the sick, mix it with fish or deer meat, and sell it. People purchase this mixture and eat it. Thus, this country has unwittingly become an abode of great evil demons.

Moreover, from the spring of last year through the middle of the second month of this year, epidemics have spread throughout the country. In five families out of ten, in fifty households out of a hundred, all the members have died from disease. Others have escaped illness but are suffering from great spiritual distress, and thus are in even greater agony than those who are ill. Even the people who managed to survive have lost the children who used to follow them as closely as shadows, or the spouses from whom they had been as inseparable as a pair of eyes, or the parents upon whom they had relied as they would upon heaven and earth. For them, what meaning does life hold? How could sensible people not abhor this world? The Buddha taught that there is no safety in the threefold world, but the current state of affairs seems excessively tragic.

Although I myself am only an ordinary person, I informed the ruler that the Buddha had left behind teachings predicting such a situation. However, he did not heed my admonitions, but rather began to persecute me even more harshly, so there was nothing further I could do. This country has already become a slanderer of the Law, and by turning into an enemy of the Lotus Sutra, it has also made itself an enemy of the Buddhas and the gods of the three existences and the ten directions.

Please consider deeply. No matter what grave crimes I, Nichiren, have been charged with, I am a votary of the Lotus Sutra. No matter what grave crimes a person who chants Namu Amida Butsu may be guilty of, it cannot be denied that he is a follower of the Nembutsu. Because I chant Nam-myoho-renge-kyo with my own mouth, I have been reviled, struck, exiled, and had my life threatened. However, in spite of all this, I have continued to exhort others to do likewise. Am I not then a votary of the Lotus Sutra?

In the Lotus Sutra, it is stipulated that those who bear a grudge against its votary are destined to fall into the Avichi hell. The fourth volume states that the offense of harboring malice toward a votary of the Lotus Sutra in the latter age is graver than that of reviling the Buddha for an entire medium kalpa.2 The seventh volume teaches that people who disparage the votary will suffer in the Avichi hell for a thousand kalpas.3 The fifth volume states that after the Buddha’s passing, when the Latter Day of the Law arrives, a votary of the Lotus Sutra will certainly appear, and that at that time, in that country, an immeasurably great multitude of monks who either uphold or violate the precepts will gather and denounce the votary to the ruler of the country, causing him to be banished and ruined.

These passages from the sutra all coincide precisely with what has happened to me. I am therefore convinced that I will attain Buddhahood in the future. I will speak in more detail when we meet” (No Safety in the Threefold World)

“Question: What eye of wisdom allows you to perceive that the Nembutsu, Zen, and other schools of our time are the enemies of the Lotus Sutra and evil companions who are ready to mislead all people?
Answer: I do not state personal opinions, but merely hold up the mirror of the sutras and commentaries so that the slanderers of the Law may see their ugly faces reflected there and perceive their errors. But if they are incurably “blind,” it is beyond my power.

In the “Treasure Tower” chapter in the fourth volume of the Lotus Sutra we read: “At that time Many Treasures Buddha offered half of his seat in the treasure tower to Shakyamuni Buddha . . . At that time the members of the great assembly [saw] the two Thus Come Ones seated cross-legged on the lion seat in the tower of seven treasures . . . And in a loud voice he [Shakyamuni Buddha] addressed all the four kinds of believers, saying: ‘Who is capable of broadly preaching the Lotus Sutra of the Wonderful Law in this saha world? Now is the time to do so, for before long the Thus Come One will enter nirvana. The Buddha wishes to entrust this Lotus Sutra to someone so that it may be preserved.’ ” This is the first pronouncement of the Buddha.

Again the chapter reads: “At that time the World-Honored One, wishing to state his meaning once more, spoke in verse form, saying: ‘This holy lord, this World-Honored One, though he passed into extinction long ago, still seats himself in the treasure tower, coming here for the sake of the Law. You people, why then do you not also strive for the sake of the Law? . . . In addition, these emanations of my body, Buddhas in immeasurable numbers like Ganges sands, have come, desiring to hear the Law . . . Each has abandoned his wonderful land, as well as his host of disciples, the heavenly and human beings, dragons, and spirits, and all the offerings they give him, and has come to this place on purpose to make certain the Law will long endure. . . . as though a great wind were tossing the branches of small trees. Through this expedient means they make certain that the Law will long endure. So I say to the great assembly: After I have passed into extinction, who can guard and uphold, read and recite this sutra? Now in the presence of the Buddha let him come forward and speak his vow!’ ” This is the second proclamation of the Buddha.

The passage continues: “The Thus Come One Many Treasures, I myself, and these emanation Buddhas who have gathered here, surely know this is our aim. . . . All you good men, each of you must consider carefully! This is a difficult matter—it is proper you should make a great vow. The other sutras number as many as Ganges sands, but though you expound those sutras, that is not worth regarding as difficult. If you were to seize Mount Sumeru and fling it far off to the measureless Buddha lands, that too would not be difficult. . . . But if after the Buddha has entered extinction, in the time of evil, you can preach this sutra, that will be difficult indeed! . . . If, when the fires come at the end of the kalpa, one can load dry grass on his back and enter the fire without being burned, that would not be difficult. But after I have passed into extinction if one can embrace this sutra and expound it to even one person, that will be difficult indeed! . . . All you good men, after I have entered extinction, who can accept and uphold, read and recite this sutra? Now in the presence of the Buddha let him come forward and speak his vow!” This is the third admonition from the Buddha. The fourth and fifth admonitions are found in the “Devadatta” chapter, and I will deal with them later.” (op. cit. Opening of the Eyes)

“Adherents of the various schools may attempt to attack you by citing the passage from The Treatise on the Great Perfection of Wisdom that states, “If one denounces the teachings others follow out of love for one’s own, then even if one is the practitioner who observes the precepts, one will never escape the pains of hell.” Ask them whether they know why Nagarjuna wrote this admonition, and if Nagarjuna could possibly have been ignorant of how serious an offense it is to slander the true teaching by clinging to provisional teachings. He stated, “The various sutras are not secret teachings; only the Lotus Sutra is secret.”30 He declared that the Lotus Sutra alone is the seed of enlightenment, likening it to a great physician who can change poison into medicine. Is it possible that he later regretted having said these things, and therefore wrote that, if one denounces the teachings others follow out of love for one’s own, one will be destined to fall into the evil paths? If so, he would have been directly contradicting the truthful words of the Lotus Sutra, in which the Buddha states, “Honestly discarding expedient means” and “Not accepting a single verse of the other sutras.”31 This is hardly conceivable. Nagarjuna was a bodhisattva who appeared in accordance with Shakyamuni Buddha’s prediction, as well as a scholar in the direct lineage of the Buddha’s teaching. He may well have written this admonition in his treatise because he foresaw that such priests as Kobo and T’an-luan would slander the Lotus Sutra, the teaching that befits this age of the Latter Day of the Law. You should scoff at your opponents for not knowing the meaning of the words they cite. Tell them: 'Are you yourselves not followers of those destined to fall into the evil paths? How pitiful! Are you not to be counted among those who will suffer for countless kalpas to come?'” (Teaching Practice and Proof)

“He agonized over what course to take, but in the end, fearful of violating the Buddha’s admonition, made known his views to Emperor Kammu.” (Selection of Time)

“The Nirvana Sutra states: “If even a good monk sees someone destroying the teaching and disregards him, failing to reproach him, to oust him, or to punish him for his offense, then you should realize that that monk is betraying the Buddha’s teaching. But if he ousts the destroyer of the Law, reproaches him, or punishes him, then he is my disciple and a true voice-hearer.”
This admonition urged me on, and I spoke out against slander in spite of the various persecutions I faced, because I would have become an enemy of the Buddha’s teaching if I had not.

Slander can be either minor or serious, however, and sometimes we should overlook it rather than attack it. The True Word and Tendai schools slander the Lotus Sutra and should be severely rebuked. But without great wisdom it is hard to differentiate correctly between their doctrines and the teachings that Nichiren spreads. Therefore, at times we refrain from attacking them, just as I did in On Establishing the Correct Teaching for the Peace of the Land.
Whether or not we speak out, it will be difficult for those who have committed the grave offense of slander to avoid retribution. Our seeing, hearing, and making no attempt to stop slander that, if we spoke out, could be avoided, destroys our gifts of sight and hearing, and is utterly merciless.

Chang-an writes, “If one befriends another person but lacks the mercy to correct him, one is in fact his enemy.”3 The consequences of a grave offense are extremely difficult to erase. The most important thing is to continually strengthen our wish to benefit others.” (The Embankments of Faith)

“The heart of all these passages is the admonition to embrace and believe in the Lotus Sutra in this Latter Day of the Law.” (The Embankments of Faith)

“Nevertheless, I was concerned that any admonition would be taken by the ignorant as mere jealousy of his wisdom, and so I refrained from speaking out.” (On Persecution Befalling the sage)

“Then the unenlightened man said: “Listening to the teachings and admonitions of a sage like you, I find that the misunderstandings I have labored under in recent days are all suddenly dispelled.” (op. cit. Conversations Sage)

“The third volume of the Nirvana Sutra says: ‘If even a good monk sees someone destroying the teaching and disregards him, failing to reproach him, to oust him, or to punish him for his offense, then you should realize that monk is betraying the Buddha’s teaching. But if he ousts the destroyer of the Law, reproaches him, or punishes him, then he is my disciple and a true voice-hearer.’

“The meaning of this passage is that, if a person striving to propagate the correct teaching of the Buddha should hear and see others propounding the teachings of the sutras in a mistaken manner and fail to reproach them himself or, lacking the power to do that, fail to appeal to the sovereign and in this way take measures to correct them, then he is betraying the Buddha’s teaching. But if, as the sutras direct, he is not afraid of others but censures these slanderers himself and appeals to the sovereign to take measures against them, then he may be called a disciple of the Buddha and a true priest.

“Being therefore determined to avoid the charge of ‘betraying the Buddha’s teaching,’ although I have incurred the hatred of others, I have dedicated my life to Shakyamuni Buddha and the Lotus Sutra, extending compassion to all living beings and rebuking slanders of the correct teaching. Those who cannot understand my heart have tightened their lips and glared at me with furious eyes. But if you are truly concerned about your future existence, you should think lightly of your own safety and consider the Law above all. Thus the Great Teacher Chang-an states, ‘ “[A royal envoy . . . would rather], even though it costs him his life, in the end conceal none of the words of his ruler”91 means that one’s body is insignificant while the Law is supreme. One should give one’s life in order to propagate the Law.’

“This passage is saying that, even if one must give up one’s life, one should not conceal the correct teaching; this is because one’s body is insignificant while the Law is supreme. Though one’s body be destroyed, one should strive to propagate the Law.” (ibid.)

“And what of these admonitions of mine? Because people regard them with suspicion and refuse to heed them, disasters such as those we now face occur.” (Three tripitak Masters Pray For Rain)

“Now this great evil True Word doctrine has spread to Kamakura, deceiving the members of the ruling clan and threatening to bring about the destruction of Japan. This is a matter of the gravest import, and I have not discussed it even with my disciples. Instead I have dissembled, pretending ignorance and filling their ears only with attacks upon Nembutsu and Zen. But since my admonitions continue to go unheeded, without begrudging even my life, I will also tell my disciples what the true situation is.

“When I do so, they will be even more perplexed, saying that, no matter how admirable or worthy of respect Nichiren may be, he can scarcely surpass Jikaku and Kobo. I fear I will never succeed in banishing all their doubts. How can I dispel them?” (op. cit. Takahashi)

“It is a grave offense to go against these admonitions, and though invisible to the eye, the error piles up until it sends one plummeting to hell.” (Fourteen Slanders)

“My admonitions have surpassed even those set forth in the yüeh-fu poems of Po Chüi, and my prophecies are not inferior to those of the Buddha.” (The Actions of the Votary of the Lotus Sutra)

“In ancient China, King Chou of the Yin dynasty refused to heed the admonitions of his loyal minister Pi Kan and instead cut out Pi Kan’s heart.” (ibid.)

“But just as a high wind creates great waves, or a powerful dragon brings forth torrential rains, so my admonitions called forth increasing animosity.” (ibid.)

“However, he did not heed my admonitions, but rather began to persecute me even more harshly, so there was nothing further I could do. (op. cit. no Safety Threefold World)

“I, Nichiren, fearing these admonitions of the Buddha, accordingly accused all those throughout the nation who were deserving of it, and more than once I was condemned to exile or to death.” (Letter to Akimoto)

“Thus, although Shan-wu-wei, Hsüantsang, Kobo, Jikaku, Chisho, and the others put forth a variety of clever arguments, they could produce no passage of scripture proving the Lotus Sutra to be inferior to the Mahavairochana Sutra. Their whole argument rests solely on the question of whether the sutra includes mudras and mantras. Rather than writing hundreds of volumes of argument, traveling back and forth between China and Japan with their unending schemes, and arranging for the promulgation of imperial edicts in order to intimidate people, they would have been better off producing some clear passage of proof in the sutras themselves. Who then could have doubted their assertions??

Dewdrops accumulate to form a stream, and streams accumulate to form the great ocean. Particles of dust accumulate to form a mountain, and mountains accumulate to form Mount Sumeru. And in the same way, trifling matters accumulate to become grave ones. How much more so in the case of this matter, which is the gravest of all! When these men wrote their commentaries, they should have exerted themselves in examining both the principles and documentary evidence of the two teachings, and when the court issued imperial edicts, it, too, should have delivered its admonitions after thoroughly investigating both sides and citing some clear passage of proof.

Not even the Buddha himself could repudiate his statement that, among all the sutras he has preached, now preaches, and will preach, [the Lotus Sutra stands supreme]. How much less, then, can scholars, teachers, and rulers of states use their authority to do so! This statement [of the Buddha] has been heard by Brahma, Shakra, the gods of the sun and moon, and the four heavenly kings, and duly recorded in their respective palaces.

So long as the people truly did not know of this statement, it seems that the false interpretations of the teachers I mentioned spread without anyone incurring retribution. But once a person of forceful character has come forward to make this sutra passage known in a bold and uncompromising fashion, then grave matters are certain to occur. Because people have looked down on this person and cursed him, struck him, sent him into exile, or attempted to take his life, Brahma, Shakra, the gods of the sun and moon, and the four heavenly kings have risen up in anger and become that votary’s allies. Thus unexpected censures have come down from heaven, and the people are about to be wiped out and the nation destroyed.

Though the votary of the Lotus Sutra may be of humble background, the heavenly deities who protect him are fearsome indeed. If an asura tries to swallow the sun or moon, its head will split into seven pieces. If a dog barks at a lion, its bowels will rot. And as I view the situation today, the same sort of retribution is happening here in Japan.

On the other hand, those who give alms and support to the votary will receive the same benefit as though making offerings to the Lotus Sutra itself. As the Great Teacher Dengyo says in his commentary, “Those who praise him will receive blessings that will pile up as high as Mount Calm and Bright, while those who slander him will be committing a fault that will condemn them to the hell of incessant suffering.”

The person who offered a humble meal of millet to a pratyekabuddha became the Thus Come One Treasure Brightness. He who offered a mud pie to the Buddha became the ruler of Jambudvipa. Though one may perform meritorious deeds, if they are directed toward what is untrue, then those deeds may bring great evil, but they will never result in good. On the other hand, though one may be ignorant and make meager offerings, if one presents those offerings to a person who upholds the truth, one’s merit will be great. How much more so in the case of people who in all sincerity make offerings to the correct teaching!” (The Bodies and Minds of Ordinary Beings)

"From now on too, no matter what may happen, you must not slacken in the least. You must raise your voice all the more and admonish [those who slander]. Even if your life should be threatened, you must not falter in the least." (Kamatari Suggests the Fashioning of a Buddha Image)

"During the years of the Enryaku and Kōnin eras, the Great Teacher Dengyō admonished the priests and lay supporters of the six schools of Nara, saying: “The place that the teachers of these doctrines fall into in their next existence the disciples will likewise fall into, and the place the disciples fall into the lay supporters will likewise fall into. Should one not therefore take care to abide by the teachings clearly enunciated by the golden mouth of the Buddha? Should one not?” (The refutation of the Three Great Teachers)

The late "GREAT" Ted Osaki's guidance.

"Shoot through the DaiGohonzon straight to President Ikeda's heart!". 

Prove it

That there is any person or group who follows Nichiren Daishonin more than we.

How Strange!

Every Buddha in the universe is a follower of Shakyamuni Buddha except SGI "Buddhas".

Nichiren teaches:

"Moreover, when I examined how long the various Buddhas had spent accomplishing the practice needed to become a Buddha and how long Shakyamuni had done so, I found that some of the other Buddhas had spent three asamkhya kalpas or five kalpas, but that Shakyamuni Buddha had been in the sahā world since major world system dust particle kalpas in the past, a great leader who made it possible for all people to establish the connections needed to attain Buddhahood. No one in this world who was in any of the six paths of existence was ever able to establish such a connection with any other bodhisattva of any other land.

The Lotus Sutra states, “The persons who heard the Law at that time are each in a place where there is one of these Buddhas.” T’ien-t’ai says, “The Buddha of the western land is different [from the Buddha of this sahā world], and those who form a relationship with him are also different. It is impossible to assert that the living beings of this sahā world are related to Infinite Life [Amida] Buddha in the way that the father and son are related.” Miao-lo comments on this, “Amida and Shakyamuni are two different Buddhas to begin with. . . . Moreover, the living beings who in past existences formed a bond with these two respective Buddhas represent two different groups, and the methods used to convert and guide them are not the same. Forming a bond with a Buddha represents the process of birth, while the maturing of one’s Buddhist practice represents the process of upbringing. If the Buddha with whom one forms a bond and under whom one’s practice matures is different [from the Buddha of this sahā world], then one cannot establish the father and son relationship with the Buddha.”

Nowadays all the people of Japan are waiting for Amida Buddha to come and take them to his realm. This is as absurd as to expect that one can feed mare’s milk to a calf, or to use a piece of tile as a mirror and hope to see the reflection of the moon in it!

Again, if we consider the question of how long it has been since these various Buddhas attained the fruit of Buddhahood, then we will find that there are some who became Buddhas ten kalpas ago, others a hundred kalpas or a thousand kalpas ago. But in the case of Shakyamuni Buddha, the lord of teachings, it has already been a period of numberless major world system dust particle kalpas since he became a Buddha of perfect enlightenment and complete reward. 

Thus Come One Mahāvairochana, the Thus Come One Amida, the Thus Come One Medicine Master, and all the other Buddhas of the ten directions are followers of Shakyamuni, the lord of teachings and our original teacher. He is like the moon in the sky that is reflected in ten thousand different bodies of water.

The Vairochana Buddha seated on the lotus pedestal with other Buddhas surrounding him in the ten directions, who is described in the Flower Garland Sutra, and the Thus Come One Mahāvairochana of the Diamond Realm and the Womb Realm, who is described in the Mahāvairochana and Diamond Crown sutras, are attendants who stand on the left and right of the Thus Come One Many Treasures, the Buddha described in the “Treasure Tower” chapter of the Lotus Sutra. They are like two high ministers in attendance on a worldly ruler. And this Many Treasures Buddha is a follower of Shakyamuni Buddha, the lord of teachings of the “Life Span” chapter."

Insurance scam murderers were Soka Gakkai members

"So they can understand us better"

Hank Johnson Congressman and proud SGI member, like the Komeito party in Japan, vigorously supports the military industrial complex, Please go to 11:58


Danny Nagashima just before he was demoted

Evil countries, evil kings, evil ministers, evil commoners

“....because this era is ‘firm in struggle and the Pure Dharma is hidden and obscured’ [Daijikkyo 55 (“Embudai hon”) (T.13.363)], and, on top of this, there are only evil countries, evil kings, evil ministers, evil commoners and they turn against the True Dharma and revere perverted dharmas and perverted teachers, so evil demons enter into the land and the Three Calamities and Seven Disasters have arisen in abundance.” (STN, v. 1, 735) - Nichiren

"The three lesser calamities are warfare, pestilence, and famine. The three greater calamities are fire, water, and wind. The seven disasters (1) extraordinary changes of the sun and moon, (2) extraordinary changes of the stars and planets, (3) fires, (4) unseasonable floods, (5) storms, (6) drought, and (7) war, including enemy invasion from without and rebellion from within." --SGI dictionary

"Our determination is to lay the foundation for the reformation of Soka."

Excommunicated top Japanese senior leaders who believe that they can change the Soka Gakkai are delusional.

Corrupt Soka Gakkai senior leaders and study department heads distorted the meaning of the writings

Nichiren on corrupt priests and scholars and their translations:

"Moreover, among the translators of the sacred texts there have been those who were not thoroughly versed in Sanskrit or in Chinese, or those who, accustomed to the provisional teachings from their previous lives, distorted the meaning of the sutras and treatises pertaining to the true teaching so that it would accord with that of the provisional sutras and treatises. Similarly, among the Buddhist teachers in China there were those who, because they were accustomed to the provisional teachings they had known in their past lives, found the provisional sutras and treatises most congenial to their ways of thinking and declined to accept the principles of the true sutras. If they came on passages that differed even slightly from their own views in the matter, they twisted the logic of the passage and distorted it in interpretation so that it would accord with their own principles. Even if they later came to realize the truth of the matter, because they had considerations of reputation or profit in mind or did not wish to go against the inclinations of their lay supporters, they did not abandon the schools that adhered to the provisional teachings and join those that advocated the true teaching."

Nichiren on his true identity

"These Three Great Secret Laws were unquestionably received by me, Nichiren, some two thousand and more years ago, when I was the leader of the Bodhisattvas of the Earth; they were passed on to me by oral transmission from the lord of teachings, the World-Honored One of Great Enlightenment. And these actions that I now take embody what I received in transmission on Eagle Peak, without the slightest deviation or alteration in form, the three great matters of the Law of the “Life Span” chapter."

SGI performs a background check on their "Bodhisattva-Buddhas"

Did Shakyamuni require a background check of his ten major disciples let alone a background check on Angulimala and Devedatta before they attained respectively to Arhat and Buddha? Did Nichiren perform a background check on the Samurai Shijo Kingo? But SGI performs a background check on their sincere (if not deluded) members. SGI is as phony as a three dollar bill.

How to grow Sensei's precious SGI organization for all eternity

1). Lose your individuality.
2). Follow no matter what.
3). Lie a lot.
4). Employ ornate rhetoric and meaningless talk.
5). Abandon Shakyamuni Buddha for Sensei.
6). Abandon the Lotus Sutra for the Human Revolution.
7). Follow Sensei not Nichiren Daishonin.
8). Embrace the SGI teachings on interfaith not the exclusive faith and practice of the Lotus Sutra.
9). Abandon critical thinking.
10). Organization first, Law second, and Buddha, a distant third. 

"We will part from the so-called Dai-Gohonzon of Kaidan” - official Soka Gakkai memo

I was going through some files on my computer earlier today and came across this. I'm not sure where it came from. Apologies if it's already been posted. However, it makes for interesting reading. Here's an organisation that's apparently working for 'kosen-rufu'!!!

The Gohonzon of So-honbu (general headquarters) 2015-08-17 11:19:31 テーマ:ブログ

The Gohonzon of So-honbu (general headquarters) and issues connected with the Statute of the Nichiren World School - Soka Gakkai (Soka Seka Shu)

I: The Plan to change the doctrine of the Gohonzon and to enact the Statute

We will part from the so-called “Dai-Gohonzon of Kaidan” (The Dai-Gohonzon located at the Taisekiji temple) and we will instead let the “Gakkai Jouju Gohonzon” (the resident Gohonzon located at the Soka Gakkai Headquarters building) become the Soka Gakkai’s fundamental Dai-Gohonzon. Such a plan to greatly transform the doctrine is proceeding. This great transformation will be announced as “Ikeda Sensei’s intention” at the time when the [Soka Gakkai] general headquarters’ building will be completed. And on the “Gakkai Jouju Gohonzon” (the resident Gohonzon at the Soka Gakkai HQ) it is now clearly written as “the Dai-Gohonzon” and over the inscription of Ikeda Sensei it will be inserted “Kosen-rufu DaiSeido” (the Hall of the Great Vow for Kosen-rufu), which is the general headquarters’ building.

Moreover, under the notion of completing its structure as a world religion, a “Statute of Nichiren World School - Soka Gakkai (the Statute of the World Soka Gakkai) “ --that is the statute of Soka Gakkai in the whole world-- will be enacted and at the same time the statute of the Soka Gakkai is going to be changed. In the statute, the “Gakkai Jouju Gohonzon” (the resident Gohonzon at the Soka Gakkai HQ) and “Kosen-rufu Dai- Seido” (the Hall of the Great Vow for Kosen-rufu) will be indicated as the base of faith. And the article mentioning “the president of Japanese Soka Gakkai” will be changed to the post of “the president of World Soka Gakkai”. It means that in such a new structure only one person will be “the president of the Japanese Soka Gakkai” and will control all the doctrine, the human resources, the finance and the policy of the SGI in the world. This plan lacks enough consideration and preparations but it is being rushed. Such a situation constitutes an emergency for the Soka Gakkai for the following reasons:

1) If the plan will be realized, the faith of members in Japan and abroad will be upset at its root, the organization will be confused, and the relationship between Japan and the other countries will worsen. As a result of this the Soka Gakkai will surely decline. 2) As everything will be announced as the intention of Ikeda Sensei, the history and achievements of Ikeda Sensei will certainly be tainted. This because only Ikeda Sensei will be blamed for all the confusion created. The [Soka Gakkai] Study Department has been saying that someday we would surely have to solve the issue about “the Dai-Gohonzon of Kaidan”.

However, it also noted that the Soka Gakkai has respected it for decades in the past, and therefore we should engage on this issue as carefully as possible, not hastily promote it and be careful not to confuse the faith of members. But such advice was easily pushed aside by the leaders of the faction that wants to promote the changes. They said “No matter if some members cannot follow it, we will accept a little bleeding.” We were constantly threatened with the words “the top ordered you, then you must do as you were ordered.”

On September 25th a meeting was held gathering the leaders of the main SGI countries in the world [and the changes were announced]. SGI country leaders hesitated to show dissent in front of Japanese leaders. But many SGI leaders were uncomfortable and anguished and some said: “I cannot explain such changes in my own country.” Especially the representatives of Taiwan who have been oppressed in their country under the accusation that: “Soka Gakkai is a Japanese religion” expressed strong anxiety and mistrust for a change that places Japan at the center.

The Soka Gakkai leaders who promoted this plan first decided that the “Gakkai Jouju Gohonzon” (the resident Gohonzon at the Soka Gakkai HQ) must be “the Dai-Gohonzon” instead of “the Dai-Gohonzon of Kaidan (Taisekiji temple)” and they insisted to completely separate from “the Dai-Gohonzon of Kaidan (Taisekiji temple)”. To do so they thought “this can be proof that we closed the priesthood issue.” They were excited to change the whole meaning of “Shusse no honkai “of Nichiren Daishonin (the purpose of his advent in this world) and the interpretation of the Gosho sentence: “It has been twenty-seven years since I first proclaimed this teaching...” (English Gosho p.996/ Japanese Gosho p.1189) from “Shounin Gonanji (On Persecutions Befalling the Sage).” However, they could not give an answer to the numerous objections by the Study Department that the fundamental structure of the theory would be broken by such a change and it would become a big issue. Then later their arguments weakened. In “The Statute of the Nichiren World School - Soka Gakkai “ they also decided in the first draft that the “Gakkai Jouju Gohonzon” (the resident Gohonzon at the Soka Gakkai HQ) is “The Dai-Gohonzon for Kosen-rufu” but they later abandoned this concept and the current draft went back to “The Dai Gohonzon for Kosen-rufu.”

On the other hand, in the draft-statute about “the Dai-Gohonzon of Kaidan” (the Dai-Gohonzon at Taisekiji temple) the following is written: “(this organization) believes in ‘the Gohonzon of the Three Great Secret Laws, which was bestowed upon the entire world ”, in accordance with it they decided to change the article of the Soka Gakkai statute which says that [we] ‘believe in the Dai-Gohonzon of The Three Great Secret Laws, which was bestowed upon the entire world and’ and also the silent prayer of the Gongyo book which reads as: “I devote myself to the Dai-Gohonzon of the Three Great Secret Laws which was bestowed upon the entire world”. The word “Dai” of “Dai-Gohonzon” is only one word but it has a very important meaning in the doctrine. Earlier “the Statute of the Soka Gakkai” was revised once in 2002. Then, Mr. Saito, who was the Director of the [Soka Gakkai] Study Department, commented as follows: “it is written (in the statute) that we ‘believe in the Dai-Gohonzon of the Three Great Secret Laws, which was bestowed upon the entire world’. This shows that the true meaning ‘faith in the Dai-Gohonzon’ penetrated into the Soka Gakkai.”

Nichiren Daishonin inscribed the Dai-Gohonzon to fulfill the purpose of his advent in this world on October 12th, 1279 when farmers showed “self-sacrificing devotion” to their faith during the Atsuhara persecution. The Daishonin responded to the heart of ordinary people who showed strong seeking faith for happiness and peace. He then inscribed the Dai-Gohonzon with the great wish to save people, build the Buddha land and realize Kosen-rufu to save all ordinary people for over 10,000 years during the latter day of the law, as the purpose of his advent in this world. This strong faith that leads us to respond to the heart of Nichiren Daishonin, have his great vow for Kosen-rufu and advance the movement to save ordinary people is the same faith of Soka Gakkai. But they want to change the statute in the opposite direction after only 11 years since their last decision of 2002. Moreover, in the revised statute, there is the article “believe in the Gohonzon of the Three Great Secret Laws, which is bestowed upon the entire world” and the issue is whether the reference includes “the Dai-Gohonzon of Kaidan” (the Dai-Gohonzon at Taisekiji temple) or not. About that president Harada said: ”it is included” but chairman Akiya said: “it is not included”.

The opinions among the leaders that are promoting this change are quite different. Furthermore, chairman Akiya said that the “Dai-Gohonzon of Kaidan” is not the object that we should believe in”, and insisted saying that: “Anyway, president Harada should widely announce the fact that: “’The Dai-Gohonzon of Kaidan’is not the object that we should believe in and after that it is the duty of the Study Department to make up a good explanation.”

And in the original Ikeda Sensei’s inscription with the words “Gakkai Jouju Gohonzon” (the resident Gohonzon at the Soka Gakkai HQ), the word “Dai-Gohonzon” is now clearly inscribed. The one word “Dai” was inserted following the strong wish of president Harada. By adding the one word “Dai” the attack by priests of Taisekiji will 100% certainly be directed at Ikeda Sensei. The Study Department repeatedly submitted a petition since this July and said “If we describe the “Gakkai Jouju Gohonzon” as “the Dai-Gohonzon” then we would surely trouble Ikeda Sensei. Therefore we want to change the inscription (plan) in any way”. As there was not enough time till the November 23rd deadline, the same petition was submitted to president Harada by the interpreters and the translators. President Harada agreed once to modify it but then he changed his position again on November 24th and decided to keep the word “Dai”. Although, it was decided not to add the word “Dai” in all documents mentioning the “Gakkai Jouju Gohonzon”, we [Soka Gakkai Study Department] sincerely worry about its effects as it may appear that only Ikeda Sensei inserted the word “Dai”.

II/ Effect of the plan

We now consider the issues that will arise once the definition of the Gohonzon and the [Soka Gakkai] statute will be changed, and their effect.

All issues that may arise can be summarized in two points: 1) It will trouble Ikeda Sensei; 2) The members in Japan and abroad will be confused. “The Gakkai Jouju Gohonzon” which will be enshrined at the Soka Gakkai general HQ is the transcription of “The Kaidan no Gohonzon” [the Dai-Gohonzon at Taisekiji temple] by the high priest Nissho. The “Okatagi (printed) Gohonzon” which members worship day and night is also a transcript of “The Kaidan no Gohonzon” by the high priest Nichikan. The words “I transcribed this” (on The Kaidan no Gohonzon) were clearly written on all the Gohonzons which were transcribed. Then, if we specifically deny “The Kaidan no Gohonzon”, it means that we are directly denying the basis of the existence of all Gohonzons which were transcribed. If the basis of the Gohonzon that the members worship day and night will be shaken, the faith of members will be greatly upset. Once we change the doctrine, we will not be able to turn back. If we change it, then to the least we would need validation and proof of theory. If we fail in that, then we will pay a tremendous price at one point in the future. Surely there has not been enough preparation to now enact the change of doctrine. We are afraid that the executive leaders who are promoting this change, are easily underestimating the related risks, thinking instead that somehow they can start such an action without consideration.

We are also afraid that the member’s faith in the Gohonzon will be shaken. As the Gohonzon is ‘the basic object of worship’, once the doctrine of the Gohonzon will be shaken, then the basis of faith of the members will be shaken too. If such doubt as: ‘The thing in which I have believed was wrong. Although I have practiced for decades, there was no meaning.” will spread, it will bring a crisis that will threaten the very existence of the Soka Gakkai. As the levels of the members’ understanding of the doctrine are different, all members will not be able to immediately accept the change of the doctrine. As a result, futile controversies about the Gohonzon will occur and the organization will be split. Moreover different factions may arise in the organization. We are afraid that ‘The golden three years’ may then change into the ‘Three years of great conflicts”. Especially, the members abroad will evaluate the new doctrine in much stricter terms than the Japanese members. Then we worry that the situation that may arise will exceed by far the capacity of the Study Department to cope with it. Until now there is no preparation and plan at all to allow members in Japan and abroad to reasonably understand this plan.

This hasty change of doctrine will provide a good opportunity for the Nikken Sect to attack the Soka Gakkai. Until today, the Soka Gakkai has denounced the ex-high priest Nikken’s declaration which denied “the Kaidan no Gohonzon” [Dai-Gohonzon] and his order to destroy the Sho-hondo, as mortal sins against the universal law. But we will break such a rationale ourselves. In fact, we can forecast that the [Nichiren Shoshu] priests and the Hokkeko (the people who practice with Nichiren Shoshu) will take advantage of the opportunity and attack our frontline members. The incident with Shumon (Nichiren Shoshu) itself will be changed when the view that: ”the corrupted and deviated Shumon excommunicated the Soka Gakkai which protected the justice of Nichiren Daishonin.” will instead become the view that: “the Soka Gakkai that easily changed the doctrine was excommunicated by Shumon which strictly protected the doctrine. We believe that there is no way to really separate from Shumon except in the way of: ‘We thoroughly protect the justice of Nichiren Daishonin.’

There are a lot of issues with ‘The Statute of the Nichiren Sekai Shu (Nichiren World School) – Soka Gakkai’. For example, the article of ‘the president’ is changed into ‘the president of Soka Gakkai in Japan takes up the post of president of the Sekai (World) Soka Gakkai.” As the Soka Gakkai of Japan has accumulated a huge experience, and it actually manages the organization, then it is quite easy for it to lead the promotion of Kosen-rufu in the world. [SGI] leaders abroad understand that too. But it will be more difficult for them to understand when it will be ‘clearly written’ in the Statute. For example, there are no women who are vice president in the Soka Gakkai in Japan, although the statute does not say that: ‘a woman cannot be vice president.’ And also, that a woman staff member will have to retire from Soka Gakkai after her marriage although the employment contract does not say that: “a woman staff member must retire after her marriage.” These are “unwritten rules” that are “customary practice” [in Japan] and are widely accepted. However, if we adopt in writing such unwritten rules, we will then be accused by wider society to be a “discriminatory” organization. As the ‘Nichiren Sekai Shu (Nichiren World School)’ aspires to become a world religion, then ‘international sensibility’, ‘universality’ and ‘equality’ are very important. If we are asked “Why there is such an article where the [Soka Gakkai] president in Japan takes up the post of president of the world [Soka Gakkai]? Wouldn’t this be against the spirit of equality of Buddhism?” Then we would not be able to answer at all.

We also worry that, within countries where there were victims of Japanese aggressive wars, the security authorities and mass communication outlets will recognize our organization as Japanese supremacy. This, will specifically concern, members in South Korea and Taiwan, who have already been oppressed under the accusation that [the Soka Gakkai] ‘is a Japanese religion’. As the relationship between Japan and South Korea as well as the relationship between Japan and China have increasingly deteriorated, [these changes] will make the situation worse, and will increase the possibility [that the SGI members of South Korea and Taiwan] will be oppressed and persecuted again.

In ‘the Statute’ there is not even one article which restricts the power of the president of Soka Gakkai in Japan. This means that the authority of the president of Sekai (World) Soka Gakkai is not specified at all. However, as long as Ikeda Sensei exists there is no problem with this. In ‘the previous Statute of Soka Gakkai’ there is also no article that restricts the power of the [Soka Gakkai] president in Japan or defines how to dismiss the president. However Ikeda Sensei gives strict guidance from above therefore it is almost the same situation as if the authority is de facto restricted. But when we consider the far ahead future, it would be a very dangerous system in which one person will have absolute powers to control all important matters such as the doctrine, human resources, finance, policies, etc. Even in ‘the twenty six admonitions of Nikko (Nikko yuikai okimon)’ which was written 700 years ago, there are rules to restrict both ‘the high priest’ and the ‘common people’. For example one rule says: “Do not follow even the high priest if he goes against the Buddha’s law and propounds his own views.” and another one says: “Even if a view is set forth unanimously by a conference (of believers), the high priest should repudiate it if it goes against the Buddha’s Law.” Each leader of SGI countries has strong anxiety and fear about the anti-democratic, conservative, and authoritarian content of the [new] ‘Statute’.

III/ The plan’s effect on Ikeda Sensei

Everything will be announced in the world as “Ikeda Sensei’s strong intention”. Therefore only Ikeda Sensei will bear all responsibility about the unsound doctrine, the upset of faith of the members and the confusion in the organization. Then Ikeda Sensei will be under intensive attack. Ikeda Sensei’s history and achievements could be denied. His faithful inheritance from the first and the second president, the victory against the Nichiren Minobu School at the Otaru debate, the building of the Sho-hondo, the battle against the Taisekiji temple and the reformation accomplishment -- all his great accomplishments in the history of Kosen-rufu will be denied.

A lot of books written by Ikeda Sensei will not be used like before. The books that will be published from now on could be corrected but it is impossible to correct all the books published in the past. As a result Ikeda Sensei’s contradictions will be engraved in history. There are about 450 mentions of the Dai-Gohonzon in “Daisaku Ikeda complete works” already published and about 250 mentions in “The Human Revolution” and “The New Human Revolution”. We will have to carefully consider what we should do about this. Because Ikeda Sensei’s books must be eternally the fundamental guidance for Kosen-rufu. But leaders that promote [these changes] say without any respect: “We will start anew. Past is past. We should just treat such things as the previous things.”

Any way, it is quite clear that if leaders rush to promote things without consideration, the minuses will clearly outweigh the pluses. If this goes on, I am afraid that the “Establishment of a System of World Religion” will lead to the “Collapse of a System of World Religion”. We, at the [Soka Gakkai] Study Department are determined in our resolve not to trouble Ikeda Sensei and the members.

SGI's "casserole lady" principle

The "casserole lady" principle sounds nice but it's less filling. There is neither protection nor faith support in the Gakkai because their faith is warped and their practice is lame. Better to tackle a serious problem on one's own with the Gohonzon and Nichiren as guide than to rely on the encouragement of one million SGI devils. Also, the truth of the matter is that during severe storms, the so-called "SGI casserole ladies" [and gents], are nowhere to be found. When my friend Nat Dames was well and threw a party, you practically couldn't get through the door to his apartment but when he was dying of colon cancer he had nary a visitor. They can spew their BS in the Huffington Post but they dare not come here to speak.

The gooseberry

The way to evaluate any phenomena, philosophy, or religion is through the Three Proofs. The first proof is documentary proof. The phenomena, philosophy or religion must exist through matter, energy and/or ideas. An example of a phenomena is a rock, an example of a philosophy is the Critique of Pure Reason by Emmanuel Kant, an example of a religion is the religion based on the Lotus Sutra. We know that these phenomena, philosophies and religions exists. It has been documentated that they exist.

Theoretical proof means that the phenomena, philosophy or religion can be evaluated by reasoning or scientific evidence. A rock has a certain weight, composition, structure etc. that can be measured. The Critique of Pure Reason can be evaluated through science and other philosophical works as to its classification(idealism), its structure(epistomology), its development etc.

Actual proof is the function of the rock, that it can be used in weights and measures, used to knock down an attacker, or ground up to become an abrasive. Reguarding religion and philosophy, actual proof is the measure that a philosophy or religion can change the individual or society.

The Chinese Gooseberry is a delectable fruit. It exists in the mid to southern latitudes. Its color varies from lime green to orange-yellow. It has a unique taste with hints of honey, ginger, cinnamon and coriander, strawberry and banana.

Can you imagine how it tastes? Let me give you some more information about this sublime fruit. It has 400 specialized enzymes that convert the nitrates, proteins and fats in the soil into various types of carbohydrates. The Chinese Goosebberry plant also uses photosynthesis to convert water and carbon dioxide into other sugars and carbohydrates that, thanks to this multitude of enzymes, are more varied and complex than in any other plant. The sugars and carbohdrates travel up and down the plants vascular system called the phloem and are concentrated in the fruit. The concentration of the various carbohydrates are 10.000% this and 12.567% that, 9.641% this and 49.210% that, and 1.879 % this… The Chinese Gooseberry is also chock full of phytonutrients and antioxidants like, flavins, tannins, lycopenes, Vit. A, C, and E. The Chinese Gooseberry tastes nothing like, rasberry, strawberry, blueberry, melon, apple, grapefruit, avocado, or the angostora bitter. These fruits too are composed principally of carbohydrates and are full of phytonutrients and vitamins but composed of vastly different types and in vastly different proportions. Can you now tell me how the Chinese Gooseberry tastes?

The Chinese Gooseberry is like the Lotus Sutra (Myoho renge kyo). It exists, this we know. We have abundant documentary proof of this. They both can be analyzed (see above for the Chinese Gooseberry). The Lotus Sutra contains the teachings of the Ten Worlds, Ten Factors, Three Realms, and 3000 Worlds in a Momentary Existence of Life. These teachings can be evaluated through science and through reason just as the gooseberry. Science and reason gives us a great deal of information as to the nature of the Chinese Gooseberry. Its form, it’s composition, its structure. However, as far as its taste, despite knowing all these things, our brains are too small to analyze all the data and experience the taste. Likewise, our brains are too small to analyze the data of 3000 Worlds in a Momentary Existence of Life to know exactly its ability to change the individual (become Buddha) and/or society (Buddha’s Land).

We must taste the Chinese Gooseberry, to know its taste (BTW, the Chinese Gooseberry is the Kiwi fruit). We can only taste the Lotus Sutra by chanting Namu Myoho renge kyo with one’s whole heart. We can only understand Nichiren Lotus Sutra Buddhism by practicing as the Lotus Sutra and Nichiren teach.