Eagle Peak Blog: July 2016

Sunday, July 31, 2016

"The “Teacher of the Law” chapter states: “In addition, if after the Thus Come One has passed into extinction there should be someone who listens to the Lotus Sutra of the Wonderful Law, even one verse or one phrase, and for a moment thinks of it with joy, . . . you should understand that such persons have already offered alms to a hundred thousand million Buddhas.”

Tell them, "I have already offered alms to a hundred thousand million Buddhas. What need to offer money to you wealthy Japanese business suited priests of the pseudo-Buddhist Soka Gakkai religion?

Nichiren on correct beliefs as roots of goodness

"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..."

The Gohonzon is the Buddha of the Lifespan Chapter. Namu Myoho renge kyo is his essence.

Gohonzon is teacher. Namu Myoho renge kyo is teaching.

Wednesday, July 27, 2016

The five characters are the essence of the Buddha of the Lifespan Chapter.

"In the more than 2,220 years since the Buddha’s passing, neither the Buddha of the “Life Span” chapter nor the five characters that are its essence have been propagated. When I consider my present rewards, I wonder whether they do not perhaps exceed even those of Dengyō and T’ien-t’ai, and surpass even those of Nāgārjuna and Vasubandhu. If I had no scriptural or doctrinal proof for this, how could there possibly be any greater arrogance?"

"You are SGI"

Of the 117 ideas proffered, 2 were accepted:

http://www.vocaleyes.org/vocaleyes/group/actions/id/10247

Nichiren on the effect of interfaith

"...It is the same way with the Lotus Sutra. No matter how fervently a person may appear to put faith in it, if, knowingly or unknowingly, he has dealings with the enemies of the Lotus Sutra, he will undoubtedly end up in the hell of incessant suffering."

Fascinating articles on SGI mind control techniques

http://pdfadvice.info/soka_gakkai_mind_control_techniques

SGI's view of the so-called "Arab Spring" and their wish for broad minority rights in Muslim countries is delusional

"...At the beginning of this year we have witnessed revolutions spreading all over the Arab world; the media showed the maturity of the demonstrators, people, regardless from their religious or ethnic belonging, ask for freedom and justice."

http://www.totetu.org/assets/media/paper/k027_216.pdf

Howdie Ruskies

3630 Russian pageviews this week

Monday, July 25, 2016

Could there be any greater arrogance than SGI having no scriptural proof for their doctrines of interfaith and living mentor in the seat of the Law?

Nagashima, Hall, Aiken, and Barrett will undoubtedly end up in the hell of incessant suffering

"It is like the case of those who take service in the palace of the ruler and labor diligently there. Some are rewarded by the ruler’s favor and some are not. But if any of them commits the slightest error, it is quite certain that that person will be punished. It is the same way with the Lotus Sutra. No matter how fervently a person may appear to put faith in it, if, knowingly or unknowingly, he has dealings with the enemies of the Lotus Sutra, he will undoubtedly end up in the hell of incessant suffering." Nagashima, Hall, Aiken, and Barrett will undoubtedly end up in the hell of incessant suffering

Sunday, July 24, 2016

Nichiren on contenting ourselves with such little gain as being reborn as President of the United States, Supreme Court justice, Jesus, Allah, or Brahma

"Since the beginningless past, we living beings have never for an instant been separated from this wish-granting jewel of Myoho-renge-kyo. But, befuddled by the wine of ignorance, we fail to realize that it is hidden in the lining of our robes, and we are content with merely a little gain. Though we are living beings who, simply by chanting Namu-myoho-renge-kyo, could quickly attain Buddhahood, we observe petty precepts such as the five precepts or the ten good precepts, being reborn as a result in the realm of heavenly beings, as deities such as Brahmā or Shakra, and thinking that a wonderful accomplishment. Or at times we are born as human beings, becoming rulers of various countries, high ministers, court nobles, or other court officials, and we think ourselves incomparably happy. Thus we content ourselves with such little gains and are delighted with them.

However, the Buddha has taught that these accomplishments are mere prosperity in a dream, a phantom joy, and that we should simply accept and uphold the Lotus Sutra and quickly become Buddhas."

Soka University graduate Tim Janakos on leaving The Burning House by outlawing disposable wooden chopstics [32:35]

http://markrogow.blogspot.com/2015/11/tim-janakos-on-leaving-burning-house-by.html

Josei Toda's inferior enliightenment

Toda's enlightenment was based on the Sutra of Infinite Meanings, not on the Lotus Sutra, Namu Myoho renge kyo, nor Nichiren's Gohonzon. His enlightenment was born of the following passage of the Sutra of Infinite Meanings:

His body is neither existing nor nonexisting;

Without cause or condition,

Without self or others;

Neither square nor round,

Neither short nor long;

Without appearance or disappearance,

Without birth or death;

Neither created nor emanating,

Neither made nor produced;

Neither sitting nor lying,

Neither walking nor stopping;

Neither moving nor rolling,

Neither calm nor quiet;

Without advance or retreat,

Without safety or danger;

Without right or wrong,

Without merit or demerit;

Neither that nor this,

Neither going nor coming;

Neither blue nor yellow,

Neither red nor white;

Neither crimson nor purple,

Without a variety of color.

Toda taught that by contemplating this passage he came to understand that Buddha is life itself. Neither the Buddha in the Lotus Sutra nor Nichiren Daishonin in any of his authentic writings ever taught such a thing. His enlightenment does not go beyond the Shingon masters who understood Buddha as the Dharma Body. This is the meaning of this passage. The Three Bodied Tathagata has both form and fragrance. Reason this for a moment. The cockroach has life. Does that mean that the cockroach is Buddha?

There is no need for a living mentor in the seat of the Law

Following in the Footsteps of Shakyamuni Buddha and Nichiren Daishonin

“On the other hand, when I proclaim that the practitioners of the Nembutsu will fall into the hell of incessant suffering or declare that the Zen and True Word schools are likewise in error, people may think I am uttering harsh words, but in fact I am speaking truthful and gentle words. As an example, I may point to the fact that Dozen-bo has embraced the Lotus Sutra and fashioned an image of Shakyamuni Buddha, actions that came about because I spoke harshly to him. And the same thing holds true for all the people of Japan. Ten or more years ago, virtually everyone was reciting the Nembutsu. But now, out of ten persons, you will find that one or two chant only Namu-myoho-renge-kyo, while two or three recite it along with the Nembutsu. And even among those who recite the Nembutsu exclusively, there are those who have begun to have doubts and so in their hearts believe in the Lotus Sutra; some have even begun to paint or carve images of Shakyamuni Buddha. All this, too, has come about because I have spoken harsh words.

This response is like the fragrant sandalwood trees that grow among the groves of foul-smelling eranda trees, or lotus blossoms that rise from the mud. Thus, when I proclaim that the followers of the Nembutsu will fall into the hell of incessant suffering, the “wise men” of our day, who are in fact no wiser than cattle or horses, may venture to attack my doctrines. But in truth they are like scavenger dogs barking at the lion king, or foolish monkeys laughing at the god Shakra.”

We can include Christianity, Hinduism, Judaism, and Islam along with the Nembutsu, True Word, Zen, and Therevada. SGI can not make the connection because they follow the devilish slanderer Ikeda rather than Nichiren. Even the Daimoku can not penetrate the hearts of such slanderers. As long as they remain in the SGI, they will never gain a correct view. Their Object of Worship is mistaken. Their faith is lame.

“If, knowing the best path, one sees one’s parents or sovereign taking an evil path, can one fail to admonish them? If a fool, crazed with wine, is about to drink poison, can one, knowing this, not try to stop him? In the same way, if one understands the truth of the Buddhist teachings and knows the sufferings of fire, blood, and swords, can one fail to lament at seeing someone to whom one owes a debt of gratitude about to fall into the evil paths? Rather one should cast away one’s body and lay down one’s life in an effort to save such a person.”

“How reassuring, that those who respect the monks of the correct teaching and admonish those who are evil and in error receive such blessings as these!.”

“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)

“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 )

Christians, Muslims, Jews, and Hindus slander Shakyamuni Buddha and the votaries of the Lotus Sutra, not even aware that their gods follow the Buddha and the votaries .

“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)

The SGI leaders, far from admonishing these heretics and heretical philosophies and religions, pander to them through their interfaith activities. The only ones they admonish are the True Votaries of the Lotus Sutra. It will be no small occurrence if they don’t suffer some great loss for acting contrary to the Lotus Sutra and teachings of Nichiren Daishonin.

“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)

We can only conclude that the SGI fails to speak and act as Nichiren Daishonin out of fear and cowardice.

“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 entire world is based on Christianity, Islam, Judaism, and Hinduism. They are paths to war and ruin. But SGI seeks support and guidance from these slanderers and give them support and succor.

“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)

That is why Nichiren Daishonin and his true disciples will be remembered for ten thousand years and more and Ikeda and his disciples will be forgotten.

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

And we too are fathers and mothers to the rulers and the Christian, Jewish, Hindu, and provisional Buddhist religious leaders. Why? Because we admonish them for not embracing the Lotus Sutra and chanting Namu Myoho renge kyo. If you chant the Daimoku but you don’t like Nichiren Daishonin or Nichiren Daishonin’s way, you are not true to yourself and your words are hollow.

“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)

“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. The seventh volume teaches that people who disparage the votary will suffer in the Avichi hell for a thousand kalpas. 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.”

Do you think these persecutions happened to Nichiren Daishonin for holding interfaith conferences with the Nembutsu, Zen, Ritsu, and Shingon? Or do you think that he underwent these trials for correcting their errors? Do you think Nichiren Daishonin would compromise with the Christians, Jews, Muslims, or Brahmins? I will not compromise the teachings for a pat on the back and an award or two.

“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.” 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.” 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.” 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 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."

Yet the SGI teaches that the Zen, Nembutsu, Christians, Muslims, and Hindus of today are somehow different. Nothing could be further from the truth. Instead of sharing the dais with them they should be correcting their errant views.

“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” 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.)

Doesn’t the SGI conceal the True Teaching of the exclusive faith and practice of the Lotus Sutra by holding these interfaith dialogues? Never once do they utter the lion’s roar as did Nichiren during their interfaith conferences.

“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 Tripitaka 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)

Regarding believers in the Lotus Sutra and Shakyamuni Buddha, Nichiren’s compassion and protection was in no way different than a lioness for her cubs. Towards those who would harm the Law and his disciples, he was fearless and uncompromising.

“… But even bodhisattvas with their great compassion, if they make offerings to the enemies of the Lotus Sutra, are certain to fall into the hell of incessant suffering. On the other hand, even those who commit the five cardinal sins, if they show animosity toward those enemies, will definitely be reborn in the human or heavenly world. King Sen’yo and King Possessor of Virtue, who had destroyed, respectively, five hundred and countless enemies of the Lotus Sutra, became Shakyamuni Buddha in this world. His disciples such as Mahakashyapa, Ananda, Shariputra, Maudgalyayana, and other countless followers were people who, at that time, were in the vanguard, defeating the enemy, or killing them, injuring them, or rejoicing in the fight. The monk Realization of Virtue became Kashyapa Buddha. He was a votary of the Lotus Sutra of great compassion who, at that time, urged King Possessor of Virtue to attack the enemies of the sutra as if they were the ones who had betrayed his father and mother in a previous lifetime.” (On Recommending This Teaching to Your Lord and Avoiding the Offense of Complicity in Slander)

By making offerings to these slanderers through your interfaith activities one destines oneself to hell. To have the same mind as Nichiren takes courage.

We are disciples of the Supreme Votary of the Lotus Sutra. We live his words while others offer lip service to the Daishonin or use him to gain credibility. We will not withold anything of Nichiren Daishonin’s teachings because he lived the Sutra and those who criticize his way are nothing but barking dogs. The teachings of the Nichiren Daishonin are The Succession Through the Scrolls of the Sutra. No intermediary like a special priest or Daisaku Ikeda is necessary. The SGI should immediately disband and humbly approach those who keep and protect the true teachings in order to receive a True Object of Worship so that they can lessen the karmic retribution they have brought upon themselves. They are not true believers. At best they are parrots of the "Daimoku of SGI”. To chant Namu Myoho renge kyo while abandoning and causing others to abandon the Lotus Sutra and Shakyamuni Buddha and expect to attain Buddhahood is as futile as entering a treasure mountain without hands. There is no benefit chanting Namu Myoho renge kyo with one’s mouth while chanting Namu Daisaku Ikeda, Namu SGI, or Namu interfaith in one’s heart. If it were possible to attain Buddhahood without confronting evil, the Buddha and Nichiren Daishonin would be great liars.

Here is what Nichiren says about those who chant the Daimoku but go against the Sutra:

“They entirely look up to groups of icchantikas and rely on them as leaders and, reverencing blasphemers against the Dharma, make them national teachers. Taking up the Classic Filial Piety of Confucious, they beat their parents’ heads and, while chanting the Lotus Sutra of Lord Shakya with their mouths, they go against the Master of teachings.

As far as converting others, Nichiren teaches in, On Establishing the Correct Law for the Peace of the Land:

“How can we do any good thing without criticizing them?”

“We should rather eliminate (this one sided teaching) than perform ten thousand prayers.”

“You should stop the fountainhead, you should cut out the root.”

“If you wish to realize the peace of our country quickly, you should eliminate them (mistaken doctrines) from our country.”

“If the four kinds of devotees of all the countries of the world stop making offerings to the bad priests and take refuge in the Good Law, no calamity will take place.”

and finally, in conclusion (very last sentences).

“I will not satisfy myself with the pleasure of believing the Right Law. I will lead others by correcting their mistakes.”

This is not just a call for the leaders of the country but a call for his disciples and believers. That is why so many copies of this treatise was circulated. Thanks to Shakyamuni Buddha and the Lotus Sutra, we of the will overcome the oppression of the Muslims, Hindus, Jews, Christians and the provisional Buddhists in the West, in India and in Southeast Asia.

Now let me say a little bit about defilement and mixing:

“The third is being defiled, which means that the contents can be contaminated. Though the water itself may be pure, if filth is dumped into it, then the water in the vessel ceases to be of any use.’

By exchanging ideas with the heretics in a friendly congenial manner, rather than break and subdue, we ourselves become defiled. Tientai states, “From the indigo, an even deeper blue.” When we dilute the indigo through interfaith we get a pale facsimile of the indigo.

“Or we may be the kind of practitioners of the Lotus Sutra whose mouths are reciting Namu-myoho-renge-kyo one moment, but Namu Amida Butsu the next. This is like mixing filth with one’s rice, or putting sand or pebbles in it. This is what the Lotus Sutra is warning against when it says, “Desiring only to accept and embrace the sutra of the great vehicle and not accepting a single verse of the other sutras.”

Not accepting a single verse of the other sutras, means not accepting a single verse of the Koran, Bible, Torah or Vedas, let alone the Agamas, the Pure Land, and the Collection Of Wisdom Sutras.

“The learned authorities in the world today suppose that there is no harm in mixing extraneous practices with the practice of the Lotus Sutra, and I, Nichiren, was once of that opinion myself. But the passage from the sutra [that I have just quoted] does not permit such a view. Suppose that a woman who had been the consort of a great king and had become pregnant with his seed should then turn round and marry a man of common stature. In such a case, the seed of the king and the seed of the commoner would become mixed together, and as a result, the aid and assistance of heaven and the protection of the patron deities would be withdrawn, and the kingdom would face ruin. The child born from two such fathers would be neither a king nor a commoner, but someone who belongs not to the human realm.

This is one of the most important points in the Lotus Sutra. The doctrine of the sowing of the seed and its maturing and harvesting is the very heart and core of the Lotus Sutra. All the Buddhas of the three existences and the ten directions have invariably attained Buddhahood through the seeds represented by the five characters of Myoho-renge-kyo. The words Namu Amida Butsu are not the seeds of Buddhahood, nor can the mantras or the five precepts act as such seeds. One must be perfectly clear about this point, because this is the fault referred to as being mixed.”

These friendly interfaith meetings are mixing the clean with the unclean. These blasphemers must be remanded to the audience. They may not sit on the platform of Unexcelled Enlightenment with the True Preachers of the Dharma. They are not welcome to preach their heretical Dharma in our homes or temples: “I’m sorry, you will have to sit down and refrain from expressing your heretical views, or you will be asked to leave.” They may ask questions and they my praise the Lotus Sutra and its votaries but they will have to do so from the audience. Debate is a whole other story. These interfaith SGI meeting are a meeting of the minds, a consensus. There is no compromise with evil, according to Nichiren Daishonin. We must never defer to the provisional Buddhist schools let alone those of the non-Buddhists lest we be guilty of complicity like the SGI and others.

“The scholars of the various schools continue to cling to the mistaken opinions of their respective teachers. Therefore, they declare that Buddhist practices must be accommodated to the people’s capacities, or they defer to the opinions of their founders or try to persuade the worthy rulers of the time to be their allies. The upshot of all this is that in the end they give themselves up wholly to evil intentions, engage in wrangling and doctrinal disputes, and take delight in inflicting injury upon people who are guilty of no fault.” (Letter From Teradomari)

These are the causes and effects, the thoughts, words, and deeds of those who go against the Lotus Sutra. One who has the very same thoughts, words, and deeds of the Lotus Sutra and Nichiren Daishonin can never give themselves up to evil intentions, follow evil teachers, or engage in wrangling and doctrinal disputes since we have the same noble intentions, embrace the very same doctrines, and never delight in injuring people who are guilty of no fault. Those guilty of no fault are those who embrace the Lotus Sutra and follow Nichiren Daishonin. Those guilty of great faults are the Soka Gakkai, the Nichiren Shu, the accommodating Nichiren priests of whatever denomination, the Muslims, Hindus, Christians and Jews.

Nichiren also writes:

“Answer: Chang-an writes: “Hence [T’ien-t’ai’s explanation of the title in] the preface conveys the profound meaning of the sutra. The profound meaning indicates the heart of the text, and the heart of the text encompasses the whole of the theoretical and essential teachings.” And Miao-lo writes, “On the basis of the heart of the text of the Lotus Sutra, one can evaluate all the other various teachings of the Buddha.”

We can also evaluate the non-Buddhist teachings and reveal their fallacies. We can evaluate the devotees of these religions and point out their faults. There is no common ground and there is no compromise. Chant Namu Myoho renge kyo or fall into hell.

Nichiren writes:

“The Great Teacher Chia-hsiang wrote the ten-volume Hokke Genron, and that would under ordinary circumstances have condemned him to fall into the hell of incessent suffering. But he set aside his own manner of reading the Lotus Sutra and served the Great Teacher Tientai, and thus was able to escape the pains of hell.” (Akimoto Gosho)

Is interfaith, Nichiren’s manner of reading the Sutra? Can anyone say so and back up their point of view? In the Opening of the Eyes, he takes to task Confucianism, Brahmanism, Taoism, and each and every provisional Buddhist teaching. Were he aware of Christianity and Islam would he not take them to task? Would he join them in prayers [or friendly discussions], even for the sake of peace? Never. He never did nor would he ever and neither will we [unlike the SGI and the Nichiren Shu who is so steeped in slander that they can neither distinguish black from white].

Today all the members and priests of all the so-called Nichiren sects, have a different manner than Nichiren Daishonin [in the way they read the Lotus Sutra]. Their mistaken doctrines and practices are proof that they have their own manner of reading the Sutra. The SGI and others are so worried about being liked and accepted that they have abandoned the Lotus Sutra and the Supreme Votary. Ikeda is so preoccupied with receiving awards and honors he will compromise with the devil. It is ten thousand, one hundred thousand, one million times better to be hated as Nichiren Daishonin and speak the truth to slanderers than be loved like Ryuei of the Nichire Shu and Daisaku Ikeda:

"Among all these men, Nichiren alone deserves to be regarded as the foremost. In what sense is he the foremost?? He is foremost in being hated by men and women…”

He explains why:

“But I, Nichiren, one man alone, declare that the recitation of the name of Amida Buddha is an action that leads to rebirth in the hell of incessant suffering, that the Zen school is the invention of the heavenly devil, that the True Word school is an evil doctrine that will destroy the country, and that the Precepts school and the observers of the precepts are traitors to the nation.”

While the modern “reformers” of the Nichiren sect [who I call blasphemers], Daisaku Ikeda, Arai Nissatsu, and Udai-in Nichiki have changed the Four Dictums of Nichiren to fit in with their limited slanderous worldview

Nissatsu teaches, “Because we contemplate the Buddha, ceaselessly devils are quieted; because our words are true, traitors who would destroy the nation are subdued.”, thus changing the import and thrust of the Four Dictums.

Ikeda teaches, “The modern significance of the four dictums is not limited to the simple refutation of Japanese Buddhist schools but in fully developing the positive power of human life. This is the Mystic Law of the simultaneity of cause and effect inherent in human life, and to embrace it is to create boundless value.”– Ikeda

Nichiren’s life and death struggle was a mere “simple refutation” to Daisaku Ikeda. Then he goes on with a non sequitor to change the subject which is offensive to his slanderous ears. This is what all the SGI do when we perform Nichiren Daishonin’s practice of Shakabuku, as if it is divorced from Nichiren Daishonin’s Buddhism. It is the very heart of Nichiren Daishonin’s Buddhism and our practice for the sake of others.

We who embrace Nichiren Daishonin’s Four Dictums, on the other hand, expand them to make Eight Dictums, Twenty Eight Dictums, One Thousand Dictims, such as Christianity is the teaching of heavenly demons, Islam is the teaching of blind heretics, Hinduism is the teaching of parasitic worms, and Judaism is the teachings of misanthropes.

Nichiren states:

“Because I do so, from the sovereign on down to the common people, all people fear me more than they would an enemy of their parents, an enemy from a past existence, a plotter of treason, a night raider, or a bandit. They rage, they curse, they strike at me. Those who slander me are given grants of land, while those who praise me are driven from their areas or fined, and the people who desire to kill me are singled out for rewards. And on top of all this, I have twice incurred the wrath of the authorities.

I am not only the strangest person alive in the world today; in the ninety reigns of human sovereigns, in the more than seven hundred years since the Buddhist teachings were first introduced to Japan, there has never been such a strange person. I, Nichiren, am like the great comet of the Bun’ei era (1264), a disorder of the heavens such as had never happened in Japan before that time. I, Nichiren, am like the great earthquake of the Shoka era (1257), a freak of the earth that had never before occurred in this land.

In Japan since the history of this country began, there have been twenty- six perpetrators of treason. The first was Prince Oyama, the second was Oishi no Yamamaru, and so on down to the twenty-fifth, Yoritomo, and the twenty-sixth, Yoshitoki. The first twenty-four of these men were struck down by the imperial forces and had their heads put on display at the prison gate, or their corpses left to rot in the mountain fields. But the last two succeeded in overthrowing the sovereign and gaining complete control of the nation, and at that time the imperial rule came to an end.

And yet these various perpetrators of treason are less hated by the mass of people than is Nichiren. If you ask why that should be, I will tell you. The Lotus Sutra contains a passage declaring that that sutra is first among all the sutras. However, the Great Teacher Kobo declares that the Lotus Sutra ranks third, while the Great Teacher Jikaku declares that the Lotus Sutra ranks second, and the Great Teacher Chisho agrees with Jikaku. Hence at present, when the priests of Mount Hiei, To-ji, and Onjo-ji look upon the Lotus Sutra, they read the passage that says the Lotus Sutra is first, but what they understand when they read it is that the Lotus Sutra is second or third in standing.

Neither the nobility nor the warrior clans have any detailed information about this matter. But since the eminent priests in whom they place their faith all subscribe to this opinion, the laity share the same view as their teachers.” - Letter to Akimoto

In like manner, the disciples and believers of Daisaku Ikeda share their mentor's view that the Lotus Sutra has lost its power in the Latter Age. To support this mistaken view, they cite one or both passages from the writings of Nichiren Daishonin that an ignorant might take as proof, ignoring his more than three thousand citations that exalt the Lotus Sutra. We know why the Soka Gakkai makes such claims while ignoring the vast majority of the writings of Nichiren ... Were their members to embrace the Lotus Sutra and the entirety of the writings of Nichiren Daishonin, they would realize that there is no need for a living mentor in the seat of the Law or an organization that teaches and practices contrary to the Lotus Sutra and Nichiren Daishonin.

SGI should stop calling themselves, "Nichiren Buddhists"

Talk Wikipedia Editor and SGI member Daveler16 stated: "You belong to a religion that does not think the SG is teaching a correct teaching...." In this statement we can cull an important point. In stating the obvious that I belong to a different religion than the Soka Gakkai, he admits that the Soka Gakkai is not the religion of Nichiren Daishonin. All scholars and priests, classify the Soka Gakkai as a "new religion". I am a member of the religion established by Nichiren himself, an old religion. Then, my assertion stands, SGI should immediately stop calling themselves, "Nichiren Buddhists". Not only are they not followers of Nichiren but they are not followers of Shakyamuni Buddha. Therefore, not only should they stop referring to themselves as Nichiren Buddhists but they should stop referring to themselves as Buddhists. They are followers of the three presidents of the Soka Gakkai and Daisaku Ikeda in particular. They should call their "new religion" just plain Soka Gakkai or Ikedaism and refer to themselves as Ikedists or followers of Ikeda. Then and only then would they be true to themselves and others.

SGI "Buddhsm"?

The following was found in the SGI Quarterly Magazine:

A Christian Perspective

By Peter Sellick

[©Comstock IMAGES]

Christian theology takes its bearings from the ancient stories of Israel and of the church, some of which are loosely based on historical events and some of which are pure legend. So Christian ethics, being theological ethics, also finds its origins in these narratives rather than in formulations of what is right or wrong. That is, it does not rely on legal formulations in the normal sense but relies on the interpretation of narrative. Even the Ten Commandments, although they certainly look like a legal list, are incorporated into the story of Israel's history with God. The same is true of the New Testament: Jesus did not give a legal list that may be transformed into an ethical code; instead, he told stories. These and the story of his life are the stuff of theological investigation.

For example, the creation stories at the beginning of the Old Testament set out the relationships between humankind, the world and God. Both human beings and the world are the creation of God; they owe their existence to Him. While human beings are creaturely like the other creatures, they are created in the image of God and are given dominion over the rest of creation. This ordering orients theology and hence theological ethics. God is not the world, the world is not God, human beings are in the world but have a special relation to it and responsibility for it, and human beings are not God. Any confusion of this ordering will end in the misery of human beings, the destruction of the creation and the pain of God. We may say that these texts are revelation, but this does not mean that they have authority primarily because they are from God. For Christian theology does not necessarily operate with a theistic understanding of God in which God speaks his law and humans obey.

Rather, the ancient stories preserved by Israel and the church are the product of long and deep thought about the nature of the world and of humanity in the context of a religious tradition. When one hears them, they are seen to be true stories and thus are the word of God. The old stories haunt us and confront us and reveal the true state of things. That is why we can call them revelation, in just the same way that a good poem can reveal something that we had not seen.

Science and technology flow from the command of God that human beings should have dominion and responsibility for the Earth. We are responsible for our own well-being and the well-being of the Earth and can rest in no fatalism. We were created to work to earn our bread. The Old Testament writers acknowledge this but are wary of human hubris that will fill them with pride so that they reach after the things of God in an attempt to make themselves gods. So while technology and civilization are affirmed as legitimate activities of human beings, there is a warning.

Of particular concern for a Christian bioethics is the preservation of the ordering of human beings as being created in the image of God. Any human activity that blurs this image is proscribed. This obviously includes any kind of violence that diminishes the image of God in any individual. In fact, that provides a good definition of violence, that the image of God is erased. The Christian church believes that Jesus was the image of God among us. It is in the characteristics of his life that we see the image most clearly. He unconditionally loved the reprobate and the outcast, and he received his life and gave it up knowing that it was a gift from his Father.

Let us take some examples of how the ordering of creation produces ethical judgments in the realm of bioethics.

The Possibility of the Last Mortal Generation

Through research into the processes of aging, the replacement of organs with mechanical substitutes and the curing of all kinds of diseases, some scientists have begun to talk about the elimination of human death. This is a plain abrogation of the ordering of creation; human beings, being creaturely, are subject to death. Any attempt to do away with death removes a crucial aspect of the creaturely to such an extent that an immortal person cannot be said to be truly human. We have no idea what a life lived in those circumstances would be like. Would our spirits cope with the thought of endlessness, of endless acquisition of memory and a future that stretches into unimaginable time? Would we, after a few hundred years, long for an end? Apart from the spiritual problems, how would society deal with an undying population, and where would we find room for the newborn?

We already see the anomie produced in people whose lives have been "saved" by medical science and who live long after their interest in life has expired. The attitude of the medical profession, at times apparent, that death is the enemy to be vanquished even for those much advanced in age, also breaches the ordering of creation. Death in old age is to be expected. I remember an old woman, who was recovering from a hip replacement and being nagged by the physiotherapists to walk, telling me, "I shouldn't be here." When we recognize the order of creation, we recognize that death is a final calling, not a demon to be vanquished. Only when death is incorporated into the scheme of our lives will its power over us be limited.

The Possibility of Ultimate Genetic Control

Those who live out their lives in the knowledge that they are created in the image of God know that life is a gift. Life is not to be managed, as the new managerialism would have it; life is a journey into an unknown future. We are equipped to travel that journey with all kinds of genetic characteristics that bequeath talents and weaknesses. Our vocation is to use those talents and weaknesses to the glory of God, be that as a scientist, a civil administrator, a laborer, an artist or a mother. All of these are aspects of the image of God, and they are thus all noble. What would happen to the diversity of talents that make up and contribute to society if parents could select the genes their children would carry? In doing so we would abrogate the role of creator, with disastrous social consequences. Men reach after the things of God not necessarily via their technology but in their decisions about what is good and what is evil. They will decide what personal characteristics are to be valued and those that are not. Again we find a threat to the ordering of creation.

The Human as Resource

Since all human beings have been created by God to bear His image, no human can become a resource for others. It is the purpose of human life to reflect the image of the creator and give glory to Him. When human beings are used for the purpose of another, that original purpose is erased. This is the primary Christian argument against slavery, child labor and sexual and economic exploitation. It is also the argument against the creation of human beings as sources of compatible tissue. It is here that we find ourselves in difficulty, for it raises the question as to what constitutes a human being in this context.

Can we really say that a frozen embryo, that has the potential to become a human being, is a human being? This debate finds no solution in biology, for the various stages of the embryo that are seen by some to mark the transition to humanness all seem to be arbitrary. If stem cell research holds the promise of a cure for many, is it moral to halt the research because a cluster of cells in a dish are deemed to be human? Do they show forth the image of the creator? These arguments are fraught and do not seem to be easily resolved.

The practice of tissue transplantation from the dead, or from a living person by consent, does not fall under the accusation that the ordering of creation is breached, even though these practices are in no way "natural." They do not erase the image of God in the person but embellish it, since such acts are acts of love and service to another.

Abortion

There is no other issue more vexed than this, because it goes to the depth of what it means to reflect the image of God in our sexual ethics, in terms of the self harm that it causes to both parents, the harm to the ordering of society and of course the harm to the unborn. The ethics of abortion cannot be decided on the basis of arguments about when the fetus becomes human, for, as we have said, these all seem arbitrary except perhaps for the event of implantation. Most abortions are carried out because the mother does not have a stable life or partner in order to rear the child. This is a community problem and is to do with how a community cares for its children. Part of bearing the image of God is the necessity of community; we were not created to be alone but to live in loving relation to our neighbor. It is the responsibility of the community to train the young to expect sexual faithfulness and the creation of stable family life and to support them in that.

[John Foxx/Alamy]

The above is an example of how Christian ethics may proceed. However, this is not the whole picture because behavior springs from deeper roots than the merely intellectual. That is why worship is an essential ingredient of the Christian life because it is in worship that our "hearts of stone are turned into hearts of flesh." Christian ethics requires training in the Christian story from an early age, and that happens within the community on Sunday mornings. It is necessary to hear the stories and pray the prayers and participate in the Eucharist so that the believer is transformed into a person who acts out the image of God without having to think about it.

The Reverend Dr. Peter Sellick is Senior Research Officer in the Department of Physiology, University of Western Australia. Before that, he was Ecumenical Chaplain at Sir Charles Gardiner Hospital. He has held various positions in the Uniting and Anglican churches and several Western Australian universities.

SGI kicks Nichiren in the teeth.

Nichiren:

"In any event, the seeds of Buddhahood exist nowhere apart from the Lotus Sutra. If it were possible to attain Buddhahood through the provisional teachings, then why would the Buddha have said that one should insist on preaching the Lotus Sutra, and that both those who slander it and those who believe in it will benefit? Or why would he say, “We care nothing for our bodies or lives [but are anxious only for the unsurpassed way]”? Persons who have set their minds upon the way should clearly understand these matters."

SGI:

Jesus’ identity according to SGI Buddhism:

“Bodhisattva Jesus”: Jesus’ life was a record of struggle for the sake of people, trying to save them from ignorance and suffering. This essential life-tendency of altruism and compassion - which Jesus expressed despite facing great challenges - is what Buddhism considers as the highest way leading to enlightenment, being the “Bodhisattva way”.

According to Mahayana tradition, Bodhisattvas make four universal vows:

(1) to save innumerable living beings, (2) to attain mastery over desires, (3) to master immeasurable teachings, and (4) to attain supreme enlightenment. The essence of these Bodhisattva vows can be also felt and verified through the flow of Jesus’ life.

In his dialogue with the British historian Arnold Toynbee, SGI president Ikeda identified Jesus as a Bodhisattva: “I believe that both St Francis and Jesus belong in what we Buddhist call the Bodhisattva World”.

There is a strong tendency in Christianity to consider Jesus or Christ as a “living essence”, and not just as an individual. This is quite clear through indications such as the “Christ in you” or that “God exists in your heart”. In this perspective, Christ is synonymous with the spirit of love, compassion and devotion to helping others, features which coincide with what Buddhist call “the Buddha-nature” existing as a potential in all people.

Jesus’ compassion and altruism was also reflected in the life of St Francis, whose focus was on helping ordinary people rather than claiming religious authority over them. Many of his remarkable statements allude to the Bodhisattva way but perhaps his call for “overcoming self” is almost identical to the Buddhist principle of Self-Mastery (mastery over the mind and desires).

Reference to St Francis as a Bodhisattva in SGI literature fits his sincerity and actions expressing the Bodhisattva vows.

The search for what is common: Despite diversity of religious views, SGI literature maintains that it is possible to find the common thread of agreement between all religions. This can take place through creating a tendency for interpretation of various doctrines based on the perspective of ‘common humanity’. Humanism can offer a uniting rather than dividing approach for people in their search for spiritual life.

______________________________________________________

"Please come to Roma Sensei Dalai Lam....I mean Sensei Ikeda"

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They who don't believe in protection, retribution, and punishment are not Nichiren Buddhists.

There are more than two hundred citations on protection, retribution, and punishment in the writings of Nichiren Daishonin and "Retribution" is one of the Ten Factors found in Chapter 2 of the Lotus Sutra.

Why do SGI Buddhas SinceTime Without Beginning rely on the guidance of the men of the Toda International Advisory Panel?

Dr. Kamoludin N. Abdullaev
Director, Central Asia Research & Development Center
Dushanbe , TAJIKISTAN

Dr. David Abram
Director, Alliance for Wild Ethics
Santa Fe, NM USA

Dr. Kamel Abu Jaber
President, Jordan Institute of Diplomacy
Amman , JORDAN

Prof. Amitav Acharya
Deputy Director, Institute of Defence and Strategic Studies
Nanyang Technological University
SINGAPORE

Ambassador Alvin P. Adams, Jr.
Ambassador of the United Nations of America (Ret.)
Honolulu , Hawai`i

Prof. Jeffrey Addicott
Director, Center for Terrorism Law
St. Mary's University School of Law
San Antonio , TX USA

Dr. Ladan Afrasiabi Parandoosh
Society of Iranian Professionals
Scotsdale , AZ USA

Dr. Mahasti Afshar
Program Research Associate
The Getty Conservation Institute
Marina Del Rey , CA USA

Ambassador Beni Prasad Agarwal
President, Association for Asian Union, a Forum for Confederation in the Sub-Continent
Mayur Vihar, Phase - I , New Delhi INDIA

Dr. Amir Ahmadi
West Vancouver , BC CANADA

Prof. Fereshteh Ahmadi
Associate Prof., Department of Sociology
Uppsala University
SE-751 , SWEDEN

Dr. Ghodsi Ahmadi
West Vancouver , BC CANADA

Mr. Mohamed Al-Makki Ahmed
Correspondent, Al Hayat
Arabic Daily Newspaper
Doha , QATAR

Dr. Amir Ismail Ajami
International Programs
Associate Director, CALS International Programs, The University of Arizona
Tucson , AZ USA

Ms. Ella Akerman
Mediterranean Studies
King's College London, University of London
London , ENGLAND

Prof. Jamsheed Akrami
William Paterson University
Wayne , NJ USA

Mr. Esref Aksu
School of History, Philosophy, Poli Sci & Int'l Relations
University of Wellington
Victoria, Wellington NEW ZEALAND

Prof. Kazem Alamdari
Department of Sociology
California State University, Los Angeles
Chatsworth , CA USA

Ambassador A. Amir Alanbari
Iraqi Ambassador Plenipotentiary to the Holly See (Rome)
Paris FRANCE

Dr. Hasan A. Alanbari
Counselor, Vice Dean of Research
Jordan Institute of Diplomacy
Amman , JORDAN

President Mohammad Adnan Al-Bakhit
Al al-Bayt University
Mafraq , JORDAN

Prof. Tamara Albertini
Dept of Philosophy
University of Hawaii at Manoa
Honolulu, Hawai`i USA

Dr. Ousseina Alidou
Visiting Assitant Prof., Cleveland State University
Columbus , OH USA

Dr. Hossein Alikhani
President, Centre for World Dialogue
CY 1687 Nicosia , CYPRUS

Dr. Douglas Allen
Associate Prof., Dept of Management
Daniels College of Business, University of Denver
Denver , CO USA

Dr. Joseph Allotey
Dept of Biological Sciences
University of Botswana
Gaborone , BOTSWANA

Prof. Hooshang Amirahmadi
Chair, Dept of Planning & Policy Development
Rutgers University
New Brunswick , NJ USA

Prof. Robert Anderson
Director, Dialogue Institute
Simon Fraser University
Vancouver , BC CANADA

Dr. Walter Truett Anderson
President, World Academy of Art and Science
President's Office
Kensington , CA USA

Prof. George Andreopoulos
Center for Int'l Human Rights - John Jay College of Criminal Justice
City University of New York
New York , NY USA

Dr. Elena Androunas
Director, COMCON Consulting Center
Moscow , RUSSIA

Mr. Jamshid Anvar
CEO, Ja Associates
(former Director, United Nations)
1296 Coppet , SWITZERLAND

Dr. S. Huw Anwyl
Senior Minister & CEO, Shepherd of the Hills Church
Laguna Niguel , CA USA

Prof. Ibrahim G. Aoude'
Department of Ethnic Studies
University of Hawaii at Manoa
Honolulu , HI USA

Ms. Karen Armstrong
Writer & Religious Historian
London , ENGLAND

Dr. Richard T. Arndt
Washington , DC USA

Dr. Andrew Arno
Associate Prof., Dept of Communication
University of Hawaii at Manoa
Honolulu , Hawai`i USA

Mr. Bagher Asadi
Ambassador of the Islamic Republic of Iran to the U.N., Chairman of Group of 77/2001
Permanent Mission of the Islamic Republic of Iran to the United States
New York , NY USA

Ms. Sergut Asfaw
Volunteer Facilitator, Senior Programme Producer (Radio)
Addis Ababa , ETHIOPIA

Dr. Gasper Cleophas Ashimogo
Senior Lecturer, Sokoine University of Agriculture
Chuo Kikuu , Morogoro TANZANIA

Reverend Naim Ateek
Director, SABEEL Ecumenical Liberation Theology Center
C/O Janet Lahr Lewis, Coordinator
Jerusalem , ISRAEL

Prof. Samuel Ayonghe
Vice Dean, Faculty of Science University of Buea
Buea, CAMEROON

Please notice, these are just the "A's"

Of what can these men advise that Shakyamuni Buddha of the Juryo Chapter and Nichiren Daishonin can't? The SGI involved with the Toda Institute are fools, especially Olivier Urbain.

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