As children who find their mother

"Again, if anyone offers a three-thousand-great-thousandfold world full of the seven precious things in homage to buddhas, great bodhisattvas, pratyekabuddhas, and arhats, the merit this man gains is not equal to the surpassing happiness of him who receives and keeps but a single fourfold verse [Namu Myoho renge kyo] of this Law-Flower Sutra." -- Lotus Sutra Chapter 23 THE FORMER DEEDS OF MEDICINE KING BODHISATTVA 

"Star Constellation King Flower! This sutra is that which can save all the living; this sutra can deliver all the living from pains and sufferings; this sutra is able greatly to benefit all the living and fulfill their desires. Just as a clear, cool pool is able to satisfy all those who are thirsty, as the cold who obtain a fire [are satisfied], as the naked who find clothing, as [a caravan of] merchants who find a leader, as children who find their mother, as at a ferry one who catches the boat, as a sick man who finds a doctor, as in the darkness one who obtains a lamp, as a poor man who finds a jewel, as people who find a king, as merchant venturers who gain the sea, and as a torch which dispels the darkness, so is it also with this Law-Flower Sutra; it is able to deliver all the living from all sufferings and all diseases, and is able to unloose all the bonds of mortal life." [ibid]

A bunch of "Nichiren" believers hanging out in a bar

Believer #1 [KHK]: I'll take my Nichiren straight up

Believer # 2 [KHK]: I'll take a shot of Nichiren

Believer # 3 [KHK]: Make mine a double

Believer # 4 [SGI]: I'll have a Nichiren and water, lots of water please

Believer # 5 [NST] I'm in the mood for a mixed drink. How about a Sado Island Iced Tea with a shot of Nichiren, a splash of Tientai, a splash of Zen, and lots of Shingon. 

Believer # 6 [NS]: I'll have a virgin Nichiren

Believer # 7 [HBS]: I'll have Nichiren with a glass of magic okozui water on the side.

Believer # 8 [Indy]: Hmm, let me see, um, um....

Shinzo Abe, Daisaku Ikeda dialogue

Daisaku Ikeda: Hello Shitso my good friend. How are you, the wife, and the consorts? 

Shitso Abe: We are all fine. How about you, the wife, and your consorts?

Ikeda: We are all well, thank you my friend.

Abe: I need your help Tais...uh,uhh, Daisaku.

Ikeda: Anything for you Shitso. You have been so good to my envoy Nutso Yamaguchi. He's not too bright but he's very loyal.

Abe: Yes. That's what I like about him. [bowing very deeply] I am so grateful to you. There is no way I can repay you for having dropped every fundamental principle that you made believe that you held dear to support me on the military buildup thang and our plan to to alter Article 9...

Ikeda: Well there is something...

Abe: Please please, let me finish. I still need one itsy bitsy thing from you.

Ikeda: [Ikeda through his transcendent wisdom and abilities knows what Abe is going to say before he says it] No problema amigo. We have been keeping secrets since the elevator incident [Toda having passed on the SGI presidency to Ikeda in an elevator but according to some, Toda really had someone else in mind]. I can give you and Taro [Taro Aso, Shitso's pitbull deputy] a few pointers [wink, wink]. First thing, surround yourself with dumb as clams ministers who worship the ground you walk on and follow no matter what. 

Abe: Already done!

Ikeda: Then lie through your teeth to them. They won't suspect a thing and if they do open their big traps, they will be telling the lies that you told them anyway.

Abe: Brilliant!

Ikeda: I know. More importantly, always have contingency plans and policies. Say one thing today and another tomorrow and be sure to rewrite history, like the comfort women thang, the rape of Nanking, your dismal record on human rights, the trillions of yen stolen from the treasury, and the sex scandals...ah the sex scandals. That will keep them too busy to enquire about the quadrillions of beckerels leaking into the pacific ocean daily, and the thousands who are sick and dying.. Be sure to put out lots of meaningless statements.

Abe: AH SO!

Ikeda: Now Shitso, about the thing you can do for me.

Abe: Yes, yes, anything.

Ikeda: Please don't tell anyone I'm dead.

Liar, liar, pants on fire

December 2013 lecture on the Three Tripitaka Masters Pray for Rain...Andy Nagashima shows a photograph of a rainbow over the new Soka Gakkai Headquarters building that he reports was on the day of the grand opening ceremony, Nov.18th 2013. 

Same photograph at the 4:25 mark of the following video dated Oct. 25th 2013: "Published Oct. 25th 2013":

http://www.youtube.com/watch?v=WSLOZRWmDPA

SGI leader in an exceedingly rare moment of honest dialogue

"Nichiren Daishonin was a great influence but now it's time to move on to the superior teachings of the Soka Gakkai and the Three Presidents.”

Did you think I was kidding?

http://markrogow.blogspot.com/2014/08/dad-dad-dad-dad-dad-dad.html

Ginny Benson director of the Ikeda Peace Center with Elise Boulding former peace activist and Alzheimer's patient: 

http://www.sgiquarterly.org/feature2014jly-10.html

How'd they do this department?

The cult speaks: "Deepen my understanding of the oneness of mentor and disciple"

Let us compare the faith of Jerry "Shinkei" Marcheso and Greg Romero with that of the late SGI study chief, Shin Yatomi

Nichiren [and the Lotus Sutra] teach,

"Thus you should understand that so long as a practitioner of the Lotus Sutra remains unwavering in faith, free of all false alliances, entrusting himself wholeheartedly to the Lotus Sutra and practicing in accordance with the Buddha’s golden words, he will without fail be able to prevent disaster and prolong his life in this present existence, to say nothing of in the life to come. Splendid recompense will be his, and he will fulfill his great vow to broadly proclaim and propagate the Lotus Sutra." -- Nichiren

"This good excellent medicine now I leave here. You should take and swallow it. Do not worry that you will not be cured." -- Lotus Sutra Chapter 16

and

"This Sutra then is the Excellent medicine for the sick people of Jambudvipa. If there shall be sick people who are able to hear this Sutra, the sickness shall at once dissipate and they shall not die before they grow old." -- Lotus Sutra Chapter 23

This is especially true in the case of a young person who embraces the Sutra according to Nichiren. 

Since one will definitely overcome their illness with a correct faith, for example, Jerry Marcheso overcame a large malignant brain tumor and Greg Romero, a massive heart attack and stroke because of their correct faith. But Shin Yatomi was unable to overcome his illness precisely because his faith was warped ["I will definitely overcome my illness since I am a disciple of Sensei."]'

Paranoid SGIzophrenia

"However, Yamazaki was no more than a bubble on the surface of the water, as he attempted to swim through the ocean of Japanese society using the energy of the anti-Gakkai movement in Japan. Certainly, Yamazaki initiated an anti-Gakkai campaign by the press that started in 1977, but he did not create this groundswell on his own. Yamazaki was being used by the international secret intelligence agencies or domestic anti-Gakkai forces that had their own agendas." -- Soka Spirit 

The Nichiren Shoshu and Soka Gakkai "half-baked scholars"

"It should be noted, however, that there was a total of 187 translators who carried out the task of transmitting the sutras from India to the land of China. With the exception of one man, the Tripitaka Master Kumārajīva, all the other 186, when they produced their translations, added water to the milk of the teachings and mixed poison with the medicine. But the various teachers and half-baked scholars, failing to understand this fact, do not realize that even if they were to recite the entire body of sutras or commit to memory all the twelve divisions of the scriptures, they would still find it difficult to escape the sufferings of birth and death."-- Nichiren

The ten biggest SGI lies

1). Nichiren chanted Nam Myoho renge kyo, not Namu Myoho renge kyo.

2). The prime point of the Lotus Sutra is the oneness of mentor and disciple.

3). The Lotus Sutra has lost it's power in Mappo.

4). Nichiren's true intent was inscribing the Dai-Gohonzon of the High Sanctuary of the Essential Teaching in the second year of Ko’an (1279)…This Gohonzon is the root of all Gohonzon.

5). Nichiren Daishonin is the Eternal True Original Buddha, not Shakyamuni.

6). Copies of Nichiren inscribed Gohonzons issued by the Nichiren Shu and Kempon Hokke are absolutely powerless. In fact, they contain the power of evil spirits. That is why they are dangerous.

7). Nikko was Nichiren's sole heir.

8). Nichiren never enshrined nor worshipped a statue of Shakymuni Buddha.

9). SGI is the only unified body of believers spreading the Mystic Law.

10). Nichiren practiced interfaith.

Nikken's claim a great slander but not SGI's?

"On the Great Slanders of H.P Nikken. 1. H.P Nikken declares that the DaiGohonzon is counterfeit." [Soka Spirit 2000] but now SGI claims the DaiGohonzon is counterfeit.

Since Ikeda's Human Revolution contradicts the Lotus Sutra it is not to be trusted

"Finally, with regard to Treatise on the Nirvana Sutra, it is recorded that this treatise was written by Bodhisattva Vasubandhu and translated into Chinese by Bodhiruchi. [Treatise on the Lotus Sutra was also written by Bodhisattva Vasubandhu and translated by Bodhiruchi.] There are many places in treatises such as these that contradict the sutra texts. Treatise on the Nirvana Sutra likewise speaks in a manner that contradicts the sutra it is based upon, the Nirvana Sutra. You should realize that these are due to errors of the translator and that such passages are not to be trusted." -- Nichiren

SGI celebrates the birth of a building. We celebrate the birth of Shakyamuni Buddha

SGI claims a rainbow appeared and a cherry tree blossomed during the opening ceremony for their Hall of the Great Vow of Kosen Rufu. Nichiren teaches that on the eighth day of April, the birthday of the Buddha, the following occurred:

"The eighth is the day on which Shakyamuni Buddha, the father of all people, was born. On that day thirty-two mystic phenomena occurred. First, flowers blossomed and fruit ripened on all the plants and trees. Second, every kind of treasure welled forth from the earth. Third, without a single drop of rain falling, water welled up in all the fields and paddies. Fourth, night became as bright as day. Fifth, not a single sorrowful voice was heard throughout the entire major world system. All of the other signs that appeared were as auspicious as these. From that time on, for a period of over 2,230 years, the eighth day has been selected for the holding of auspicious events."

Moreover, why does SGI celebrate the birth of a building or the day Ikeda made a trip to Disneyland but never once have they celebrated the birthday of Shakyamuni Buddha? Certainly, they are inferior even to the practitioners of the Lesser Vehicle.

Nichiren goes on to say:

"Moreover, now when everyone else in Japan has abandoned Shakyamuni Buddha, what roots of goodness from the past, I wonder, account for your believing in the Lotus Sutra and Shakyamuni Buddha, and for all of you not only gathering on the eighth day and making offerings, but sending flowers and incense to Nichiren deep in the mountains? How truly praiseworthy!

Can we be counted among those who have abandoned Shakyamuni Buddha? Can the Soka Gakkai? Think about this. You don't need to think hard about this.

Let's learn Nichiren Lotus Sutra Buddhism correctly

SGI: "The prime point of Chapter 7 of the Lotus Sutra is the eternal bond of mentor and disciple."

Nichiren: "The prime point of Chapter 7 of the Lotus Sutra is major world system dust particle kalpas [sanzen-jintengo]."

"This you should fear above all."

"Many critricize the SGI for the notion that the SGI possesses vast amounts of wealth. Yet, how would it be possible for a true genuine and successful movement for world peace based on the wisdom of the inner most Dharma wisdom, at this time in human history, given the vast and sprawling nature of our global socio-economic system, to pursue such a lofty goal amidst the power and organization of so many nation-state systems to compete in the realm of ideas and value systems. " -- Etoro

Could you please site some clear passages from the Lotus Sutra and writings of Nichiren Daishonin to support your assertion? People hear and chant Namu Myoho renge kyo for free. The Gohonzon can be bestowed for pennies. Meeting with friends and family members also doesn't cost a dime. The Lotus Sutra costs twelve dollars and the writings of Nichiren Daishonin too are inexpensive or can be studied for free. 

"Neither Buddhas nor gods would ever accept contributions from those who slander the correct teaching. Then how can we human beings accept them? The deity of Kasuga Shrine proclaimed through an oracle that he would accept nothing from those with impure hearts, though he should have to eat the flames of burning copper; that he would refuse to set foot in their homes, though he should have to sit on red-hot copper. He would rather come down to a miserable hut with weeds choking the passageway, or to a poor thatched house. He declared that he would never visit persons lacking in faith, even if they hung sacred festoons for a thousand days to welcome him, but that he would go to a house where the people have a mind of faith, even though they might be in mourning for a parent. Lamenting that slanderers have overrun this country, the benevolent gods have abandoned it and ascended to heaven. “Those with impure hearts” means those who refuse to embrace the Lotus Sutra, as is stated in the fifth volume of the sutra. If the gods themselves regard alms from slanderers as more abominable than the flames of burning copper, how could we human beings possibly accept them? If someone were to kill our parents and then try to offer us some gift, could we possibly accept it? Not even wise persons or sages can avoid the hell of incessant suffering if they accept offerings from slanderers. Nor should you associate with slanderers, for if you do, you will share the same guilt as they. This you should fear above all."

This is the place we live to enjoy happiness, not in the three hundred million dollarIkeda Hall for the Great Vow of Kosen rufu which houses a slanderous pseudo-Buddhist bureaucracy.

SGI should ask the Buddha and Buddhist gods for forgiveness

SGI should ask the Buddha and Buddhist gods for forgiveness for altering the teachings of the Lotus Sutra and Nichiren. Then they should bestow upon their members a real Gohonzon, a copy of a Nichiren inscribed Gohonzon.

"The eyeless and earless may be excused"

"The eyeless and earless may be excused, but let all those persons who have eyes and ears examine and heed these sutra passages. What persons now can say, “I read these sutra passages, I believe in them!” and yet direct all their hatred at Nichiren alone? If they truly believe these sutra passages, then let them call forth the [three types of] powerful enemies described in them and show proof that they do indeed read these passages and believe them. Unless they do so, then to be angry at Nichiren, who reads and recites these passages as they are intended to be read, is to be angry at the passages themselves, is it not? And to do so is to look with contempt on the envoy of the Buddha!"

No safety in the threefold world department

http://www.starpulse.com/news/index.php/2015/12/29/frighteningly-enormous-solar-flare-upd?ref=yfp

SGI's faulty bizarre absurd logic

SGI member: Why did Nichiren always write Namu Myoho renge kyo?

SGI leader: Because he wanted his disciples and believers to chant Nam Myoho renge kyo.

Honmon Butsuryu Shu [HBS] makes the same claim, "in a Buddhaless world"

"The fact is that the Buddha of the Lotus Sutra has a life span that is immeasurable; he abides constantly in the world without ever entering extinction. But the Zen school, as we have seen, regards the Buddha as already having entered extinction, and therefore it may be said to embrace the view of the non-Buddhists that things cease to exist. This is an erroneous view that contradicts the golden words of the Buddha, “These phenomena are part of an abiding Law, [and] the characteristics of the world are constantly abiding.”

The Human Revolution is not even a sutra

"Moreover, Mind Aspiring for Enlightenment [on which Kōbō bases his argument] is not even a sutra. To base one’s arguments on a treatise is to commit the error of turning one’s back on what is superior and following what is inferior. It also violates the Buddha’s teaching that one should 'rely on the Law and not upon persons.'” 

Nichiren on how to correctly judge others

"...But whether they are correct or incorrect in their views is to be judged solely on the basis of the doctrines they expound. It is not to be decided on the basis of whether or not they have keen capacity or can display supernatural powers."

Imagine

Imagine a paradise on earth. What would it look like, sound like, smell like, taste like, feel like?  Mine would be peace, happiness, harmony, liberty, joy, long, and pain free existences for every man, woman, child, gentle, loving, affectionate creature. Clean pure lakes, rivers, oceans, forests, and air. Freedom of speech, movement, and belief. Freedom from abrasive speech, crude speech, abusive speech, violent and hateful speech. A land of comforting souls, loving souls, kind souls, laughter and smiles. Gentle rains, cool breezes, warm sunny days. Families, states, nations, regions and a world without conflict. Relationships lasting an entire lifetime without a cross word bespoken. Honesty. Equality. Sharing. Encouragement. Creativity. The smell of lilacs, roses, lilies. The taste of sweet dew. Death in sleep in a loved one's arms after a full, rich, and rewarding day. Now compare it to the reality in which we live. Is there a way to bridge the chasm? Is there a way to create a paradise here on earth? When? How? The Buddha and Nichiren teach that when the Mystic Law alone flourishes and all the people chant in one voice, Namu Myoho renge kyo, there will be a paradise here on earth.

Even the most evil of all persons are capable of being saved

"Persons who do not fully understand this sutra, the Lotus, look at passages in the sutra that say that, if one reads the sutra, one will be reborn in the human or heavenly realms; they look at passages that speak of going to the Tushita heaven or the heaven of the thirty-three gods; or they look at passages that speak of rebirth in [Amida’s] land of Peace and Sustenance; and they suppose that though one may practice the teachings of the Lotus Sutra in this impure land of ours, and though its principles may be very admirable, one cannot hope thereby to reach the stage where there is no more regression in one’s progress to enlightenment. So they assert that one must continue to be reborn again and again for long ages in this impure land, hoping for the dawn of [Maitreya’s] appearance some 5,670 million years in the future; or they claim that, when one is reborn in the realm of animals or that of human beings, the process of rebirth blots out all memory of previous existences and hence one can never put an end to one’s sufferings. Still others object that the Lotus Sutra represents a type of self-empowered religious practice and hence is very difficult to carry out.

Errors of this kind in all likelihood come from a failure to distinguish between the two roads to salvation, that put forward in the sutras prior to the Lotus and that of the Lotus. Persons who propound such views not only lead themselves astray into the darkness of delusion, but they blind the Buddha eye of all living beings.

The idea that one should seek rebirth in the Tushita heaven is found frequently in the Hinayana sutras, and in a few cases in the Mahayana sutras as well. The idea that one should strive for rebirth in the Western Paradise is found in many Mahayana sutras. All these passages are examples of that which should be opened up and merged [with the Lotus Sutra].

But according to the teachings of the Lotus Sutra, the Tushita heaven is to be counted among the lands of the Buddhas of the ten directions, the Western Paradise too is none other than one of the lands of the Buddhas of the ten directions, and the realms of human and heavenly beings are none other than such lands. When the Lotus Sutra addresses evil persons, it speaks of the evil that is a part of the Ten Worlds, and assures them that, since evil persons too are endowed with the five types of vision, even the most evil of all persons are capable of being saved. When it addresses women, it assures them that women are endowed with the Ten Worlds and that women in any of the Ten Worlds can attain Buddhahood. So long as one, through the Lotus Sutra, sets one’s mind on the attainment of perfect and true enlightenment, one can never be dragged back into the nine realms of unenlightened existence by the power of karma."

Nichiren on how our leaders can save our countries

"Then the Buddha said: Listen carefully. You must not propagate it in the first millennium of the Former Day of the Law or in the second millennium of the Middle Day following my death. In the beginning of the Latter Day of the Law, slanderous monks will fill the land of Jambudvīpa, so that all the heavenly gods will demonstrate their rage, comets will appear in the sky, and the earth will quake like the movement of huge waves. Innumerable disasters and calamities, such as drought, fires, floods, gales, epidemics, famine, and war, will all occur at once. The people of Jambudvīpa will don armor and take up bows and staves, but since none of the Buddhas, bodhisattvas, or benevolent deities will be able to help them, they will all die and fall like rain into the hell of incessant suffering. At this very time, rulers can save their countries and the people be freed from calamities and in their next life escape the great fires of hell if they embrace and believe in this great mandala of the five characters.'”

How can you guys be so gullible?

Why do you think SGI headquarters is so overjoyed at being recognized by the Italian state? That's right, tax-free status.

Scary S--t

"If we consider these examples carefully, we will realize that, among those who read the Lotus Sutra and sing its praises, there are many who are destined for the hell of incessant suffering.

Nichiren and I will correct Patrarch Bartholomew since SGI won't

SGI Quarterly staff: How can religion come to be seen as a "savior of humanity," not a threat to humanity?

Patriarch Bartholomew: On the sixth day of creation, God created man and woman in His divine image and likeness. Yet, what most people overlook is that the sixth day is not dedicated to the formation of Adam alone. That sixth day was shared, according to the Book of Genesis, with "living creatures of every kind; cattle and creeping things and wild animals of the Earth.î This close connection between humanity and the rest of creation is a powerful reminder of our intimate relationship with the environment. While there is undoubtedly something unique about our creation in God's image, there is more that unites us than separates us, not only as human beings but also with creation. It is a lesson we have learned the hard way in recent decades. The connection is not merely emotional; it is profoundly spiritual, providing a sense of continuity and community as well as an expression of identity and compassion with all of creation. In the seventh century, Abba Isaac the Syrian said: "A merciful heart burns with love for all creation: for human beings, birds and beasts--for all God's creatures." When we recognize this connection, then we shall be instruments of peace and life, not tools of violence and death. Then everything will assume its divine purpose, as God originally intended for the world."

Nichiren Daishonin: "I expounded this principle a long time ago, so it should not be new to you. One of the six stages of practice in the perfect teaching is the stage of perception and action. At this stage “one acts as one speaks and speaks as one acts.” Those at the stage of being a Buddha in theory only and at the stage of hearing the name and words of the truth believe in the perfect teaching; but even though they praise it, their actions fail to reflect their words. For example, countless people study the non-Buddhist works known as the Three Records and the Five Canons, but not even one case in ten million is found where a person governs society and behaves as the texts teach. Thus it is very difficult to establish peace in society. One may be letter-perfect in reciting the Lotus Sutra, but it is far more difficult to act as it teaches. The “Simile and Parable” chapter states, “If this person... on seeing those who read, recite, copy, and uphold this sutra, should despise, hate, envy, or bear grudges against them...” The “Teacher of the Law” chapter reads, “Since hatred and jealousy toward this sutra abound even when the Thus Come One is in the world, how much more will this be so after his passing?” The“Encouraging Devotion” chapter reads, “Many ignorant people will attack us with swords and staves... again and again we will be banished.” The “Peaceful Practices” chapter states, “It [the Lotus Sutra] will face much hostility in the world and be difficult to believe.” Although these quotations from the sutra are the Buddha’s prophecies, there is no reference to when these persecutions will occur. In the past, Bodhisattva Never Disparaging and the monk Realization of Virtue read and lived these passages. But setting aside the two thousand years of the Former and Middle Days of the Law, now, in the Latter Day, in all Japan only Nichiren seems to be doing so. From the present situation, I can well imagine how followers, relatives, disciples, and lay supporters must have grieved in the past when during the reigns of evil kings so many of their sage monks met persecution.

Nichiren has now read [and lived] the entirety of the Lotus sutra. Even a single phrase or verse assures one's enlightenment; since I have read the entire sutra, how much more certain is my enlightenment. I am more confident than ever. Though I may sound presumptuous, my most fervent wish is to realize the the security and peace of the entire land. In an age when none will heed me, however, it is beyond my power. I will close now to keep this brief."

Commentary: How much more difficult to create peace and harmony with the Bible and Q'uran as your guide?

SGI too are pigeons pecking at filth

SGI: "Joining the Ramadan forum gave us a clear understanding about the culture and philosophy of our Muslim brothers and sisters," commented Pogi Figuracion, an SGI-Philippines young men's group member. "Although we have different beliefs, we share a common goal to help achieve peace and deeper understanding in Mindanao, the Land of Promise."

Nichiren: "[In ancient China] the royal consorts Mo Hsi, Ta Chi, and Pao Ssu were charming in manner and excelled all others in beauty. But because the rulers in their foolishness became infatuated with them, these women brought about the downfall of the nation. And now Zen priests, Precepts priests, and Nembutsu advocates of our own time such as Shōichi, Dōryū, Ryōkan, Dōami, Nen’ami, and other teachers of their kind are like domestic pigeons that peck at filth, or like the beautiful Hsi-shih who deceived the king of Wu. They adhere to their Hinayana precepts, which are like stinking waste or donkey’s milk,..."

SGI leader Jamie Lee Silver, self-styled expert on Nichiren's teachings, answers a readers question

Question: 2. Do I Have to Change Religions to Chant?

Answer: No. You can keep practicing whatever religion brings you joy. Just remember that when you chant to the Gohonzon that it is NOT a GOD. The Gohonzon is your own life, so don't beg when you chant. When you chant to the Gohonzon you are declaring what you want.

Response: Follow Jamie or those like her and you will fall into the lower worlds of existence as sure as an arrow aimed at the earth could never miss the target.

Scientology's EARTHFEST and SGI's Earth Charter and Seeds of Change

SGI leader Nestor Torres serenades the Dalai Lama as Nichiren turns in his grave

"We don't worship President Ikeda" -- Who you gonna believe, the SGI or your own eyes?

                            Cover for  My Mentor and I video [and SGI song]

                                                  My Mentor and I

"President Ikeda is the world's foremost authority on Buddhism." -- SGI teaching

"A sad but true fact we must solemnly recognize is that the corruption of priests began soon after Shakyamuni's death. Religion is always in danger of growing apart from the people when its leaders forget to reflect carefully on their own behavior and come to look upon themselves as authorities" -- Daisaku Ikeda

Nichiren on fearlessly preparing for the worst

"All of you should prepare yourselves mentally for what may come. Do not let concern for wife and children or other family members deter you. Do not fear those in authority. Now is the time to break free from the bonds of this realm of birth and death and to obtain the fruit of Buddhahood!"

Nichiren on wavering faith

"Those people [the lay priest of Kawanobe and the others] are very important supporters of mine. But although I have prayed on their behalf so hard that my head was about to split, so far there has been no indication of my prayers being answered. It would seem that someone among them is wavering in faith. If one prays for a person who is not properly responsive in mind, it is like trying to light a fire on top of water, or to build a house in the empty air. Please convey these thoughts of mine to the four men. They should keep in mind that my prediction regarding the actions of the Mongol kingdom has come true. It will be no fault of Nichiren [if the prayer is not answered]."

SGI's delusion

I have been calling for a formal debate with the SGI for more than 16 years. I have contacted SGI-Japan,  SGI-USA, and made my debate proposals well known. I have received letters from both Al Albergate and Greg Martin and they have refused to take me up on my proposals. The following are the topics I proposed for the debate: 

1). The identity and significance of the Original Eternal Buddha 

2.) The nature of the Master/Disciple relationship in Nichiren Buddhism 

3.) The significance of the Gohonzon 

4.) The significance of the Lotus Sutra (Myoho renge kyo). 

5.) The true meaning of the Votary of the Lotus Sutra. 

6.) The true meaning of the Nichiren Faith 

7.) Shakabuku versus Shoju in the Degenerate Age 

Nichiren Daishonin writes: 

"The Lotus Sutra states, “Medicine King, now I say to you, I have preached various sutras, and among those sutras the Lotus is the foremost!” Here the Buddha is referring to all the teachings that he has expounded and stating that among these the Lotus ranks in first place. The Buddha’s preaching and the writings of the Great Teacher Kobo are as much at variance with each other as are fire and water. We should investigate and clarify this matter." 

The SGI's teachings are as much at variance with the teachings of the Lotus Sutra and Nichiren Daishonin as Kobo's. Their delusion is denying the importance of a correct faith and correct doctrine.

Let us then see photographs of our SGI leaders and so-called Nichiren priests on their deathbeds

"If among my disciples there are those whose faith is weak and paltry, then when they are on their deathbed, they will manifest signs that they are destined for the Avīchi hell. And at that time, they must not hold me to blame!" -- Nichiren

Nichiren laments the Latter Day

"It would almost seem as though the heavenly devil had taken possession of our country, making it drunk or mad. It is a cause for weeping, for sorrow, for fear, and for loathing!"-- Nichiren

"Even if your life should be threatened, you must not falter in the least."

"People have regarded the two of you as surely having already yielded, but you have acted in an admirable manner. You probably think this is solely due to the power of Shakyamuni Buddha and the Lotus Sutra. I believe this also. No words can express the promise of your next existence. 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." - Nichiren

Fabulous cartoon of Nichiren Buddhist philosophy

Earliest known Chinese translation of the Lotus Sutra uncovered in China

The heart of the Ikeda cult [begins @ 4:00]

Daimoku

Editorial SGI-UK Express June 1993 by Dick Causton:

"It's probably on the way to twenty years ago that I first heard about a conversation between President Ikeda and the Vatican ambassador to Japan of that time, concerning inter-faith relationships. It has remained vividly in my memory and since then I have often recalled his words when answering members' questions on this subject.

Just recently, this same historic meeting has become a focal point for reflection once again, for Sensei has expressed his view that the time has come in the movement for kosen-rufu for dialogue with other religions to be initiated.'We look upon you as our elder brother, Sensei said at the time. 'As younger brothers, you may find us more energetic, but it would be absurd for us in the future to argue over converts."

Lecture on Letter to the Lay Priest Nakaoki circa 07/2014 by Greg Martin SGI study chief

Doe eyes all around him, uncritical and unlearned, nodding in awe as he gives another shallow self-serving SGI "Gosho" lecture in which no more than a line or two of the Gosho, Letter to the Lay Priest Nakaoki, was actually discussed. There was such a disconnect between the Gosho and the lecture as to make the Gosho unrecognizable. Dozens and dozens of lines of Ikeda's commentary was lectured upon but the main, points of the Gosho were not touched. How could they have been? The thrust of the lecture, SGI interfaith, is clearly and matter of fact rebuked by the Daishonin and the great benefit of the exclusive faith and practice of the Lotus Sutra and the forceful practices are heralded [by Nichiren] in this Gosho. A warning too, for those who would persecute the true votaries:

"...Therefore, all these Buddhas and gods will punish those who persecute the votary of the Lotus Sutra, even more severely than one would chastise an enemy of one’s parents, or than the ruler punishes rebels..."

This is actual proof that those who chant Namu Myoho renge kyo and who ceaselessly admonish the Soka Gakkai are true votaries of the Lotus Sutra. Were SGI members votaries, it would be we, rather than they, who are being punished. 

More importantly, Greg Martin, invoked the fake Taisekaji plank, the DaiGohonzon. This Gosho was written in November of 1279, one month after the transubstantiated plank was supposed to have been inscribed but not a sentence nor a word was written about the so-called "very reason for Nichiren's advent". Instead, we read about the power of a memorial tablet merely inscribed with the daimoku of the Lotus Sutra:

"...How much greater still will be the blessings of those human beings who rejoice at this tablet, touch it with their hands, or gaze upon it with their eyes! I believe that because of the benefit derived from your erecting this wooden tablet, your deceased parents must be illuminating the path to the pure land as brilliantly as would the sun and moon in the heavens. Furthermore, you yourselves, their filial son and his wife, as well as your children, will live to be 120 in this existence, and after death you will be with your parents in the pure land of Eagle Peak. You should consider this to be as certain as the fact that the moon is reflected in clear water, or that a drum produces a sound when struck. Should you erect any wooden tablets in the future, be sure to have the daimoku of the Lotus Sutra inscribed on them as well."

"If one lacks faith [in the Lotus Sutra], one will object that it pertains to the lofty realm of the sages." - Nichiren

Nichiren says:

"Great Concentration and Insight says: 'If one lacks faith [in the Lotus Sutra], one will object that it pertains to the lofty realm of the sages, something far beyond the capacity of one’s own wisdom to comprehend. If one lacks wisdom, one will become puffed up with arrogance and will claim to be the equal of the Buddha.'”

Ryuei says:

I am Rev. Ryuei McCormick (Ryuei is my Dharma name, Michael is my secular given name). I also have had a lot of experience with Soto Zen and with Korean Buddhism in addition to being a Nichiren Shu minister (since 2001). So I'd like to offer some advice.

First of all - the Lotus Sutra assumes you know a LOT. It is very hard to read unless you already know the basics of Buddhism and Mahayana Buddhism. Having a study guide (a kind of Cliff's Notes) helps. I would recommend "Introduction to the Lotus Sutra" by Shinjo Suguro. As for the Lotus Sutra itself, before long the Nichiren Shu will be publishing a new edition of the translation by Senchu Murano, which is the one we use for our study and liturgies. However, I would also recommend the Lotus Sutra translation by Gene Reeves as being very accessible and also including translations of the opening and closing sutras of the so-called Threefold Lotus Sutra.

You can get the Intro book here from the Nichiren Buddhist International Center:

http://www.nichiren-shu.org/books/introduction2.html

As for Nichiren's writings the Nichiren Shu is publishing a seven volume set in English of his writings. Six of those have already come out. They are also available through the Nichiren Buddhistm International Center bookstore.

http://www.nichiren-shu.org/books.html

But even more than the Lotus Sutra, Nichiren's writings are difficult to understand without a LOT of background and context - esp. in T'ien-t'ai Buddhist terminology and the context of 13th century Japanese Buddhist politics and sectarianism. To help with that I have been writing commentaries on my blog on Nichiren's major writings. The links to them can be found on this page:

http://fraughtwithperil.com/ryuei/nichirens-teachings/

Oh and on that page you can also find a link to Dharma Flower, my online book about Nichiren Buddhist teachings. You might even want to read that first.

Now as far as practice goes I also have a page with articles about practice:

http://fraughtwithperil.com/ryuei/practice-instructions/

Those articles should help you learn what you need to learn about how to actually practice Nichiren Buddhism. I think you might find Shodaigyo Meditation (article 7 on the practice page) to be particularly suitable for you as it is both minimalist, good for kids in that regard, and incorporates silent sitting practice.

Please read those through and feel free to ask any questions here about any particulars.

Namu Myoho Renge Kyo,

Ryuei

Nichiren Shu priests are frauds

"In my own experience I have had friendly conversation with SGI leaders (even paid staff – though these were strictly unofficial off the record informal talks), I have been lent the use of a Nipponzan Myohoji Temple, Nichiren Shu ministers often have meetings with and dialogues with their counterparts in the other schools, Theravadin monks often visit Nichiren Shu temples and facilities and vice versa for the sake of learning and Buddhist solidarity, and in fact at the meeting I just attended in Tokyo at Nichiren Shu’s home office, a Christian minister (Swedenbourgian) gave an all day seminar on pastoral counseling for the Nichiren Shu ministers interested in pursuing that.”

What kind of kings of the Law are "Nichiren" Shu priests who consult a Christian minister to find out how to “minister” to the Bodhisattvas of the Earth? They are frauds.

Soka Gakkai arrives in Sweden

"Saints should always be judged guilty until they are proven innocent." -- George Orwelll

A Profile of Soka Gakkai:

http://www.culthelp.info/index2.php?option=com_content&do_pdf=1&id=867

The Japanese Pope, Borgias, and Medicics

The Wadas, Hojos, Nakajimas, and Kanedas are the Japanese Borgias and Medicis and Ikeda is the Japanese Pope. Ironically [or not so ironically], SGI's center in Florence Italy is the most beautiful Villa of Medici ever built. Ikeda and his dukes act contrary to the teachings of Shakyamuni Buddha and Nichiren Daishonin who never advocated acquisitions, just as the Popes', Borgias' and Medicis' practices ran counter to the teachings of Jesus and St. Francis. Certainly, the Borgias, Medicis, and Sokaisti have in common the practice of corruption and SGI brings 70,000 votes into the pocket of Renzi whose party recently won only a close victory in local elections.

Eagle Peak Blog Pageviews monthly all time

Know what you are chanting

Essential Services of the Lotus Sutra

Note... Must chant Parts A and C or Parts A, B, and C twice a day. May also chant any or all parts as many times as one wishes. I chant mostly in the Japanese but either English or Japanese is acceptable. To be chanted outloud.

Essential Services Auxilliary Practice [Part A Hoben-pon]

Part A

Myo-ho Ren-ge Kyo

Sublime Dharma of the Lotus Flower Sutra

Ho-ben-pon Dai-ni

Chapter Two, Expedient Means

Ni-ji Se-son

At the time the World Honored One peacefully and

Ju san-mai an-jo no ki

quietly arose from Samadhi and annonced to

Go Shari-hotsu Sho-but-chi-e

Shariputra, "The Wisdom of the Buddhas is Most Profound

jin jin mu-ryo Go chi-e mon

and immeasurable. The Gate of Their Wisdom is difficult to

nan-ge nan-nyo is-sai sho-mon

understand and difficult to enter. It is something that none

byaku-shi-butsu sho fu no chi

of the Shravakas and Pratyekabuddhas can understand

Sho I sha ga

What is the reason?

Butsu zo shin-gon hyaku

The Buddha formerly approached hundreds of thousands

sen man-noku mu-shu sho-butsu

of myriads of tens of millions of numberless Buddhas

Jingyo sho-butsu

exhaustively practiced

mu-ryo do-ho

the immeasurable Dharma Paths of the Buddhas,

Yu-myo sho-jin

being bold and effortful,

Myo-sho fu mon

and His Renown was Universally Heard.

Jo-ju jin jin mi zo u ho 

It is difficult to understand the import of what He, having

Zui gi sho setsu

achieved the Most Profound, Unprecedented Dharma,

I-shu nan-ge

has preached following what is appropriate.

Shari-hotsu. Go ju jo butsu i rai

Shariputra. Since I attained Buddhahood, I have by

Shu-ju in-nen shu-ju hi-yu

various sorts of causes and conditions and various sorts of

Ko-en Gon-kyo

parables widely expounded the teaching expressed in

Mu-shu ho-ben

words, and by numberless expedients

In-do shu-jo

I have guided the masses of beings,

Ryo-re sho-jaku

causing them to leave attatchments.

shi i sha ga Nyo-rai

What is the reason? The Tathagata

ho-ben chi-ken hara-mitsu

is fully possesses of all the

Kai i gu-soku

Paramitas of Knowledge and Vision and of expedience

Shari-hotsu. Nyo-rai chi-ken

Shariputra. The Knowledge and Vision of the Tathagata

Ko dai jin-mon

is vast and great, profound and far-reaching.

Mu-ryo mu-ge riki

Having the Immeasurable, the Unhindered, the Powers,

Mu sho i zen-jo ge-das-sam-mai

Fearlessness, Trance, Liberation, and Samadhi,

jin nyu musai                                                                                                                           
He has profoundly entered the Unbounded.

Jo-ju is-sai mi zo u ho

He has achieved all the Unprecedented Dharmas.

Shari-hotsu. Nyo-rai

Shariputra. The Tathagata

no shu-ju fum-betsu

can variously assign

gyo setsu sho-ho

and skillfully preach the various dharmas,

Gon-ji nyu-nan

with words that are gentle and soft,

Ek-ka shu shin

causing the mass of minds to rejoice.

Shari-hotsu. shu yo gon shi

Shariputra. If we speak of it in essence, it is all

Mu-ryo mu-hen mi zo u ho

of the immeasurable, unlimited, unprecedented dharmas

Bus-shitsu jo-ju Shi. Sharihotsu.

that the Buddha has achieved. I will stop. Shariputra.

Fu shu bu setsu Shi i sha ga.

I should not preach any further. What is the reason?

Bus-sho jo-ju

That which the Buddha has achieved

Dai-ichi ke u nan-ge shi-ho

Is the rarest, difficult to understand Dharma.

Yui Butsu yo Butsu

Only a Buddha with a Buddha

Nan no ku-jin

can exhaustively penetrate

sho-ho jis-so

the Reality of the Dharmas.

[Sho i sho-ho

That is to say, the various Dharmas

Nyo ze so. Nyo ze sho. Nyo ze tai.

are Thus the Appearance, Thus the Nature, Thus the Essence,

Nyo ze riki. Nyo ze sa. Nyo ze in

Thus the Power, Thus the Action, Thus the Cause,

Nyo ze en. Nyo ze ka. Nyo ze ho.

Thus the Condition. Thus the the Effect. Thus the Retribution

Nyo ze hom-matsu ku kyo to.]

and Thus the Ultimate Equality of the Original and the last." 

[From Sho i sho-ho, to hom-matsu ku kyo to, it is repeated three times.]

Essential Services Auxilliary Practice [Part B Ju-ryo hon] -- optional

Myo-ho Ren-ge Kyo

Sublime Dharma of the Lotus Flower Sutra

Nyo-rai ju-ryo hon Dai ju-roku

Chapter Sixteen, the Measure of Life of the Tathagata

Ni-ji Butsu go

At that time the Buddha announced to the various

sho bo-satsu gyu is-sai dai shu

bodhisattvas as well as all the great assemblies

Sho zen nan-shi nyo-to to

"Good sons. You should believe and understand

shin-ge Nyo-rai jo-tai shi go

the Tathagata's words of sincerity and truth."

Bu go dai-shu

Again he announced to the great assemblies,

Nyo-to to shin-ge

"You should believe and understand

Nyo-rai jo-tai shi go

the Tathagata's words of sincerity and truth."

U bu go sho dai-shu

And again He announced to the various great assemblies,

Nyo-to to shin-ge

"You should believe and understand

Nyo-rai jo-tai shi go

The Tathagata's words of sincerity and truth,"

Ze-gi bo-satsu dai-shu

At this time the great assembly of the bodhisattvas

Mi-roku i shu

with Maitreya at their head

gas-sho byaku butsu gon

pressed their palms together and addressed the Buddha,

Se-son Yui gan ses-shi

"World Honored One. We only pray that You would preach

Ga-to to shin-ju Butsu go

them. We will receive with faith the words of the Buddha."

Nyo-ze sam-byaku i

Having thus addressed Him thrice, they

Bu gon Yui gan ses-shi

again said, "We only pray that You would preach them.

Ga-to to shin-juButsu go

We will receive with faith the words of the Buddha."

Ni-ji Se-son

At that time the World Honored One

Chi sho bo-satsu

knowing that the various bodhisattvas

San sho fu shi

had thrice invited him without ceasing,

ni go shi gon Nyo-tai cho

announced to them, "You hear clearly about

Nyo-rai hi-mitsu jin-zu shi riki

the Tathagata's Hidden Secret Divine Pervasive Powers.

Is-sai se-ken ten-nin

The humans and devas

gyu a-shu-raa kai i 

as well as asuras of all the worlds say,

Kon Shaka-muni Butsu

"The present Shakyamuni Buddha,

Shus-shaku-shi gu

having once gone forth from the palace of the Shakya Clan,

ko Ga-ya jo fu on

not far from the town of Gaya,

za o do-jo toku a-noku-ta-ra

seated at the palace of Enlghtenment

sam-myaku sam-bo-dai

has obtained Anuttara-samyak-sambodhi."

Nen zen nan-shi

However good sons.

Ga jitsu jo-butsu i-rai

since I truly attained Buddhahood

Mu-ryo mu-hen

it has been immeasurable, limitless

hyaku sen man-noku

hundreds of thousands of myriads of tens of millions

na-yu-ta ko

of nayutas of kalpas.

Hi nyo go-hyaku

For example, it is like five hundreds

sen man-noku

of thousands of myriads of tens of millions

na-yu-ta a-so-gi

of nayutas of asamkheyas

san-zen dai-sen se-kai

of great trichiliocosms

ke-shi i nin

and supposing there is a person

mat-chi mi-jin

who pulverizes them into dust atoms,

ka o to-bo

and having passed in the eastern direction

go-hyaku sen man-noku

five hunreds of thousands of myriads of tens of millions

na-yu-ta a-so-gi koku

of nayutas of asamkheyas of countries,

nai ge ichi jin

he then drops one atom

nyo-se to gyo

and thus proceding to the east

jin ze mi-jin

he would exhaust these dust atoms;

sho zen nan-shi o i un gas

you good sons, what is in your minds?

ze sho se-kai

Could one,

ka toku, shi-yui kyo-ke

reflecting on and calculating these worlds,

chi go shu fu

know thier number or not?"

Mi-roku Bo-satsu to

The Bodhisattva Maitreya and the others

ku byaku butsu gon

together addressed the Buddha,

Se-son. Ze sho se-kai

"World Honored One. These various worlds

Mu-ryo mu-hen

are immeasureable and limitless; they are not something

Hi san-ju sho chi

which numerical reckoning understands; likewise they

Yaku hi shin riki sho gyu

are not something which the power of the mind can reach.

Is-sai Sho-mon Byaku -shi Butsu

All Shravakas and Pratyekabuddhas

I mu-ro chi

reflecting with their Wisdom-Without-Outflow

fu no shi-yui chi go gen shu

cannot know their numerical limit.

Ga-to ju

Though we abide

A you ot-chi ji

in the stage of Avivartika(Non-backsliding),

o ze ji chu

in this matter

yaku sho fu datsu se-som.

It is something we cannot attain to. World Honored One

Nyo-ze sho se-kai

Worlds such as these

mu-ryo mu-hen

are immeasurable and limitless."

Niji Butsu go

At that time the Buddha announced

dai bo-satsu shu

to the assembly of great bodhisattvas,

Sho zen nan-shi

You good sons,

Kon to fu-myo

Now I am going to proclaim

sen-go nyo-to ze sho se-kai

to you with clarity: Of these various worlds,

nyaku jaku mi-jin

if one took the ones to which atoms adhered

gyu fu jaku sha

as well as those to which they did not adhere

jin-ni i jin

and completely made atoms of them

ichi jin ik-ko

with one atom as one kalpa,

ga jo-butsu i-rai

the time since I attained Buddhahood

bu ka o shi

surpasses these

hyaku sen man-noku

by hundreds of thousands of myriads of tens of millions

na-yu-ta a-so-gi ko

of nayutas of asemkheyas of kalpas.

ji ju ze rai ga jo zai shi

since then I have been ever in this

Sha-ba se-kai sep-po kyo-ke

Saha World preaching the Dharma and convertiing.

yaku o yo sho

Likewise elsewhere

hyaku sen man-noku

in hundreds of thousands of myriads of tens of millions

na-yu-ta a-so-gi koku

of nayutas of asemkheyas of countries

do-ri shu-jo

I have guided and benefitted the mass of beings. You good

Sho zen nan-shi O ze Chu-ken

sons. During this intermediate time I have preached

Ga setsu Nen-to But-to

as the Buddha Nento(Dipamkara) and others. And,

U bu gon go nyu o ne-han

furthermore, I have also said they have entered Nirvana.

nyo-ze kai i ho-ben fum-betsu

All such as these I have distributed by expedients

Sho zen nan-shi nyaku u shu-jo

You good sons. If there are beings

rai shi ga sho

who come to where I am,

ga i Butsu gen

I contemplate by means of the Buddha Eye

kan go shim to

the sharpness or dullness

sho kon ri don

of their various faculties of faith and so on

zui sho o do

and, in accordance with how they should be saved,

sho-sho ji setsu myo-ji fu do

everywhere I preach my name to be different

nen-ki dai sho

and my age to be great or little,

yaku bu gen gon

and, furthermore, I also manifest myself and say

to nyu ne-han

'I am going to enter Nirvana',

u i shu-jo ho-ben

and, furthermore by various types of expedients

setsu mi-myo ho

preaching the Subtle Dharma

no ryo shu-jo

I have been able to cause the mass of beings

kok-kan-gi shin Sho zen nan-shi

to give rise to joyful minds. You good sons.

Nyo-rai ken sho shu-jo

When the Tathagata sees that the masses of beings

gyo o sho-bo

are those who rejoice in the Lesser Dharma,

toku hatsu ku ju sha

poor in virtues, heavy with defilement,

i ze nin setsu

for these people I preach

ga sho shuk-ke toku a-noku-ta-ra

that when I was young I went forth from the household life

sam-myaku sam-bo-dai

and obtained Anuttara-samyak-sambodhi.

Nen ga jitsu jo-butsu i-rai

But the time since I really attained Buddhahood

Ku on nyaku shi

is as long ago and distant as that.

tan-ni ho-ben kyo-ke shu jo

It is just in converting the mass of beings by expedients

ryo nyu Butsu-do

and causing them to enter the Buddha Way

sa nyo ze setsu Sho zen nan-shi

that I create such a preaching as this. You good sons.

Nyo-rai sho en kyo-den

The Sutra Canons which the Tathagata expounds

kai i do datsu shu-jo

are all for saving and liberating the mass of beings.

waku setsu ko shin

I either preach my own body

waku set-ta shin waku ji ko shin

or preach the body of another or show my own body

waka ji ta shin waku ji ko ji

or show the body of another or show my own matter

waku ji ta ji sho sho gon-setsu

or show the matter of another. The various words I preach

kai jip-pu ko sho i sha ga

are all true and not empty. What is the reason?

Nyo-rai nyo jit-chi ken

The Tathagata knows and sees the appearance

san-gai shi so

of the Three Worlds in accordance with reality:

mu u sho-ji

there is no Birth-and-Death,

nyaku tai nyaku shutsu

whether backsliding or emerging;

yaku mu zai se

likewise there is neither existence in the world

gyu metsu-do sha hi jitsu hi ko

nor extinction; they are not real; they are not void,

hi nyo hi i

they are not thus; they are not different.

fu nyo san-gai

It is not as the Three Worlds

ken-no san-gai nyo shi shi ji

see the Three Worlds. In such a matter as this

Nyo-rai myo ken

the Tathagata sees clearly

mu u shaku-myo i sho shu-jo

and is without error. Because the various beings

u shu-ju sho

have distinctions of various types of natures

shu-ju oku-so fun-betsu ko

and various types of recollections, I, desiring

yoku ryo sho sho zen-gon

to cause various good karmic roots to be produced

i nyak-kan in-nen

by means of considerable causalities,

hi-yu gon-ji shu-ju sep-po

parables, and words, preach various kinds of dharmas:

sho-sa butsu-ji

The work of the Buddha which I perform

mi zo zam-pai

I have never once abandoned even for a brief time.

nyo-ze ga jo-butsu i-rai

Thus the time since I attained buddhahood

jin dai ku on ju-myo mu-ryo

is very great, long and distant. My life is immeasurable

a-so-gi ko

asemkheyas of kalpas

jo-ju fu metsu

and I abide forever and am not extinguished.

sho zen nan-shi

You good sons. The life which I

ga hon gyo bo-satsu do

achieved by originally practicing the bodhisattva way

sho jo ju-myo kon yu mi jin

is not yet extinguished

bu bai jo shu

and it is twice the above number.

nen gon hi jitsu metsu-do

However, though it is not now real extinction,

ni ben sho gon to shu metsu-do

yet I thereupon proclaim, I am going to take extinction.'

Nyo-rai i ze ho-ben

the Tathagata thus converts

kyo-ke shu-jo sho i sha ga

the masses of beings by expedients. What is the reason?

nyaku butsu ku ju o se

If the Buddha were to abide for a long time in the world,

haku toku shi nin fu shu zen-gon

people of poor virtue would not plant good karmic roots

Bin gu ge sen

Being poor and lowly

ton jaku go yaku

and greedily attatched to the five desires

nyo o oku-so

they would fall into the midst of the net of thought

mo ken mo-chu nyak-ken Nyo-rai

and wrong views. If they saw the Tathagata

jo zai fu metsu

ever present and not extinguished

ben ki kyo shin

they would then give rise to arrogant licentiousness

ni e en dai fu no sho o

and nourish a disdainful idleness and could not produce

nan-zo shi so

the thought that I am difficult to encounter

ku-gyo shi shin ze ko nyo-rai

nor the mind of reverence. For this reason the Tathagata

I ho-ben zetsu bi-ku to chi

preaches by expedience. The Bhikshus should know:

sho-butsu shu-se

it is difficult to encounter

nan ka chi-gu

the Buddhas' coming forth in the world."

sho i sha ga sho haku toku nin

What is the reason? Of the various people poor in virtue,

ka mu-ryo

having passed through immeasurable hundreds of

hyaku sen man-nok-ko

thousands of tens of thousands of tens of millions of

waku u ken butsu

kalpasthere are those who see the Buddha

waku fu ken sha i shi ji ko

and those who do not see. Because of this fact

ga sa ze gon sho bi-ku

I say these words: Bhikshus!.

Nyo-rai nan ko tok-ken

It is difficult to be able to see the Tathagata."

shi shu-jo to mon nyo ze go

These beings having heard such words

hit-to sho o 

will necessarily produce

nan-zo shi zo

the thought that I am difficult to encounter

shin-ne rem-bo katsu-go

and nourish affectionate longing in their hearts

o butsu ben shu sen-gon

and adoring the Buddha, will then plant good karmic roots.

ze ko Nyo-rai sui fu jitsu metsu

For this reason although the Tathagata is not extinct

ni gon metsu-do u zen nan-shi

yet He says that He is extinct. Furthermore, good sons,

sho-butsu nyo-rai

with the various Buddhas, the Tathagatas,

ho kai nyo ze

the Dharmas all are thus.

i do shu-jo

Because they are for saving the masses of beings

kai jip-pu ko

they are all true and not empty.

Hi nyo ro i chi-e so datsu

It is like an excellent Physician, wise and perspicacious.

myo ren ho-yaku

evidently practiced in prescriptions

zen ji shu byo go nin

and skillful in curing the multitude of illnesses.

ta sho shi-soku nyaku ju ni ju

that person has many sons whether ten, twenty,

nai-shi hyaku shu

and even as much as a hundred or more

i u ji en

Because there are conditions in his affairs,

on shi yo koku sho shi o go

he goes far off to another country. The children later

on ta doku-yaku

drink another's poison drugs, the poison

yaku hotsu mon-ran

becomes evident and they are in agony and confusion,

en-den u ji ze-ji go bu

rolling over on the ground. At this time the father

ken rai ki ke

comes back and returns to his house.

sho shi on doku

Among the children, having drunk the poison,

waku ship-pon shin

there are some who have lost their original minds

waku fu shis-sha

and some who have not lost them

yo ken go bu kai dai kan-gi

Seeing their father from afar, they all rejoice greatly

hai ki mon jin

and, bowing and kneeling, made inquiry:

zen-nan-non ki

'Well have you returned in safety.

ga to gu chi

We are foolish and stupid

go buku doku yaku

and by mistake have swallowed poison drugs.

gan ken ku-ryo kyo shi ju-myo

We request that you cure us and give us further life.'

bu ken shi to ku no nyo ze

The father seeing the children in agony like this,

e sho kyo-bo

seeks according to various prescriptions

gu ko-yaku so shiki ko mi mi

good medicinal plants which all are fully endowed

kai shitsu gu soku

with color, fragrance, and beautiful taste,

to shi wa go

and pounding and sifting, he combines them

yo shi ryo buku

and gives it to his children and has them swallow it,

ni sa ze gon shi dai ro yaku

pronouncing these words: This great excellent medicine

shiki ko mi mi

is all fully endowed

kai shitsu gu soku

with color, fragrance, and beautiful taste.

nyo-to ka buku

You should swallow it.

soku jo ku no

It will rapidly eliminate your agonizing sufferings

mu bu shu gen

and you will have no sorrows." Those

go sho sho chu fu shis-shin ja

among the various children who have not lost their minds

ken shi ro yaku shiki ko gu ko

see that this excellent medicine is good in both color and

soku ben buku shi

fragrance and at once swallow this,

byo jin jo yu

their illness is completely eliminated and they are cured.

yo shis-shin ja

As to the remainder who have lost their minds,

ken go bu rai

although on seeing their father coming

sui yaku kan-gi mon jin

they also rejoice and make inquiries

gu shaku ji byo

and request him to heal their illness,

nen yo go yaku

yet when he gives them the medicine,

ni fu ko buku

they are unwilling to swallow it.

shi i sha ga

What is the reason? It was

dok-ke jin nyu

because, since the influence of poison has penetrated

ship-pon shin ko

deeply and has made them lose their original minds, they

o shi ko shiki ko yaku

said to themselves about this medicine with good color

ni i fu mi bu sa ze nen

and fragrancethat it is not beautiful. The father forms this

shi shi ka min i doku sho chu

thought: 'These children should be pitied, ruined by the

shin kai ten-do

poison, their minds are all wrong-headed.

sui ken ga ki

Although they saw me and rejoiced

gu shaku ku ryo

and sought to be saved and cured,

nyo ze ko yaku

a good medicine such as this

ni fu ko buku

they were not willing to swallow.

ga kon to setsu ho-ben

I now am going to set up an expedient

ryo buku shi yaku

to cause them to swallow this medicine.'

soku sa ze gon

Thereupon, he speaks these words:

nyo to to chi ga kon sui ro

'You should know i am now decrepit and old

shi ji i ji

and the time of my death has already arrived.

ze ko ro yaku kon ru zai shi

This good, excellent medicine now I leave here. You should take and swallow it.

mot-tsu fu sai

Do not worry that you will not be cured.'

sa ze kyo i

Having given these instructions,

bu shi ta koku

he again goes to another country.

ken shi gen go

He sends a messenger to return and announce:

nyo bu i shi ze ji sho shi

Your father is already dead.' At that time the children

mon bu hai so

having heard that their father has departed in death,

shin dai u no ni sa ze nen

are greatly troubled in mind and form this recollection:

nyaku bu zai sha ji min ga-to

'If our father were here, he would take pity upon us

no ken ku go kon ja sha ga

and save and protect us. Now he has left us

on sa ta koku

and died in another country far away.'

ji yui ko ro

They think themselves to be orphaned and exposed

mu bi ji ko

and to have no further refuge.

jo e hi kan shin zui sho go

Ever nourishing sad feelings, their minds at last awaken

nai chi shi yaku

and they recognize this medicine

shiki ko mi mi

was beautiful in color and fragrance, and taste

soku shu buku shi

and at once take and swallow it.

doku byo kai yu

The illnesses from the poison are all cured.

go bu mon shi

When the father hears that the children

chi toku sai jin ben rai ki

were already able to be cured, he then comes back shortly

gen shi ken shi sho zen nan-shi

all lets all of them see him. Good sons!.

o i un ga ha u nin no

How is it in your opinions: could there be a person who

ses-shi ro i 

could declare this excellent physician

ko mo zai fu hot-cha se-son

guilty of vain falsehood or not?' 'No World Honored One.'

Butsu gon ga yaku nyo ze

The Buddha said, 'I am also like this:

jo-butsu i rai

since I attained Buddhahood,

mu-ryo mu-hen

it has been immeasurable, boundless

hyaku sen man-noku

hundreds of thousands of myriads of tens of millions

na-yu-ta a-so-gi ko

of nayutas of asamkheyas of kalpas.

i shu-jo ko i ho-ben riki

For the sake of beings, by the power of expedience

Gon to metsu-do

I say, 'I am about to become extinct.'

yaku mu u no

Yet again there are none who can

nyo ho setsu ga

declare according to the Dharma

ko mo ka sha

that I am guilty of vain falsehood."

ni-ji se-son

At that time the World Honored One,

yoku ju sen shigi

desiring to expound again this doctrine,

ni setsu ge gon

preached verses saying:

Essential Services Auxilliary Practice [Part C Jiga-ge]

Myo-ho Ren-ge Kyo

Sublime Dharma of the Lotus Flower Sutra

Nyo-rai ju-ryo hon Dai ju-roku

Chapter Sixteen, the Measure of Life of the Tathagata

ji ga toku butsu rai

Since I obtained Buddhahood the number

sho kyo sho kos-shu

of kalpas that have passed is immeasurable

mu-ryo hyaku sen man

hundreds of thousands of myriads of tens of

oku sai a-so-gi

millions of quintillians of asemkheyas. I have

jo sep-po kyo-ke

ever been preaching the Dharma, teaching and

mu-shu oku shu-jo

converting numberless tens of millions of beings,

ryo nyu o butsu-do

Causing them to enter the Buddha Way;

ni-rai mu-ryo ko

Since then it has been immeasurable kalpas.

I do sho-jo ko

For the sake of the masses of beings

ho-ben ge ne-han

By expedience manifest Nirvana,

ni jitsu fu metsu-do

Yet in reality I do not become extinct;

jo ju shi sep-po

I ever abide here preaching the dharma,

ga jo ju o shi

Although I ever abide here,

I sho jin-zu riki

By various Divine Pervasive Powers

ryo ten-do shu-jo

I cause the wrong-headed masses of beings,

sui gon ni fu ken

Though close by, not to see me.

shu ken ga metsu-do

The masses see My Extinction,

ko kuyo sha-ri

And widely make offering to my relics,

gen kai e rem-bo

And all of them, nourishing affectionate longing,

ni sho katsu-go shin

Produce the mind of adoration. When the masses

shu-jo ki shim-buku

of beings have already submitted and believed,

shichi jiki i nyu nan

Are simple and upright with minds gentle and pliant

is-shin yoku kem-butsu

and with single mind desire to see the Buddha,

fu ji shaku shim-myo

Not sparing their bodily lives, At that time I as

ji ga gyu shu so

well as the assemblies of monks together come

ku shutsu Ryo-ju-sen

forth at the Spiritual Eagle Mountain(Ryojusen)

ga ji go shu-jo

I at that time say to the masses of beings,

jo zai shi fu metsu

'I am ever here, not extinguished.'

I ho-ben riki ko

Yet by the power of expedience

gen u metsu fu metsu

I manifest extinction and non-extinction.

yo koku u shu-jo

When in other countries there are masses of

ku-gyo shin-gyo sha

beings, those who reverence and believe

ga bu o hi chu

with joy. I likewise among them

i setsu mu-jo ho

preach the Supreme Dharma for their sake.

nyo-to fu mon shi

You, not hearing this,

tan-ni ga metsu-do

Merely say to yourselves that I am extinguished,

ga ken sho shu-jo

When I see the masses of beings,

motsu zai o ku kai

They are drowning in the sea of suffering.

ko fu i gen-shin

Therefore I do not manifest My Body,

ryo go sho katsu-go

To cause them to produce adoration.

in go shin rem-bo

Because of their hearts' affectionate longing

nai shutsu i sep-po

Then I come forth and preach the Dharma for

jin-zu riki nyo ze

them. My Divine Pervasive Powers are like this

O a-so-gi ko

For Asemkheya[countless number] of kalpas

jo zai Ryo-ju-sen

I have ever been at the Spiritual Eagle Mountain(Ryojusen).

gyu yo sho ju-sho

As well as at various other abodes,

shu-jo ken ko jin

The masses of beings see the kalpas exhausted,

dai ka sho sho ji

When they are burned by the great fires;

ga shi do an-non

This land of mine is peaceful and secure;

ten nin jo ju-man

Gods and humans ever fill it. Gardens

on rin sho do kaku

and forests and various halls and pavilions,

shu-ju ho sho-gon

With various types of jewels adorned; On the

ho ju ta ke ka

jewelled trees many flowers and fruit, Wherein

shu-jo sho yu raku

the masses of beings take their pleasure

sho ten kyaku ten ku

and rejoice. The gods strike the celestial drums,

jo sa shu gi-gaku

Ever making instrumental music.

u man-da-ra ke

Raining mandara flowers. Scattering them

sam-butsu gyu dai-shu

Over the Buddha and the great assemblies.

ga jo-do fu ki

Though My Pure Land is not destroyed,

ni shu ken sho-jin

Yet the masses see it burned up,

u-fu sho ku-no

Worrisome fears and agonizing sufferings

nyo ze shitsu ju-man

And such things all filling it up. These

ze sho zai shu-jo

beings of various sins, Because of the causes

i aku go in-nen

and conditions of their evil karma, Though

ka a-so-gi ko

they pass through asemkheyas of kalpas,

fu mon sam-bo myo

Do not hear the name of the Three Jewels.

sho u shu ku-doku

Those who have performed merit,

nyu-wa shichi jiki sha

Who are gentle and pliant, simple and upright,

sok-kai ken ga shin

Then all see my body.

zai shi ni sep-po

Staying here, preaching the Dharma.

waku ji i shi shu

Sometimes for these masses I preach the

setsu butsu ju mu-ryo

Buddha's Life is immeasurable. To those who

ku nai ken bus-sha

see the Buddha only after a long time, I preach

I setsu butsu nan chi

for them the Buddha is difficult to encounter.

ga chi riki nyo ze

The power of My Wisdom is like this;

e-ko sho mu-ryo

The illumination of the Light of My Wisdom is

ju-myo mu-shu ko

immeasurable; My Lifespan is immeasurable

ku shu go sho toku

kalpas; It is what I obtained by performing the

nyo-to u chi sha

karmas for a long time. You those who have

mot-to shi sho gi

wisdom, Do not produce doubts about this. You

To dan ryo yo jin

should cut them off and cause them to end forever:

Butsu go jip-pu ko

The Buddha's Words are true and not empty.

nyo i zen ho-ben

It is like the physician by skilled expedience

i ji o shi ko

for the sake of curing his children gone mad,

jitsu zai ni gon shi

Though in reality he exists, yet he says he dies,

mu no sek-ko mo

and there are none who can declare it is a vain

ga yaku i se bu

lie: I likewise am the Father of the World. The

ku sho ku gen sha

One who saves from the various sufferings and

I bom-bu ten-do

travails. Because the unenlightened worldlings are

jitsu zai ni gon metsu

wrong-headed, though in reality I exist, I say I am

I jo ken ga ko

extinguished; because by seeing my constantly,

ni sho kyo-shi shin

They would produce an arrogant and licentious

ho-itsu jaku go yaku

mind, Self-abandoned, attatched to the five

da o aku-do chu

desires, And would fall among the Evil Ways of

ga do chi shu-jo

Rebirth. I ever know the masses of beings

gyo do fu gyo do

Proceeding on the Way or not proceeding on the

zui o sho ka do

Way; according to what will save them,

i ses-shu-ju ho

I preach for them all sorts of Dharmas.

mai ji sa ze nen

I Myself ever form this thought:

i ga ryo shu-jo

'By what shall I cause the masses of beings

toku nyu mu-jo do

To be able to enter the Supreme Way

soku jo-ju bus-shin

And rapidly achieve the Buddha Body?'

The Essential Services of the Lotus Sutra [The Principle Practice]

The Principle Practice

Namu Myoho renge kyo

Namu Myoho renge kyo

Namu Myoho renge kyo

(Chanting the Daimoku With Utmost Devotion)