Sunday, October 30, 2016

SGI personality cult

Nichiren explains how the few [we] are superior to the many [SGI]

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

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

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

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

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

The first step in the reformation of the Soka Gakkai

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

SGI pseudo-Buddhist Garyp714

If you have a non Nichiren shrine in your home can you still get a Gohonzon to set up on a separate shrine? (self.SGIUSA)

submitted 5 days ago by Figula

all 2 comments

[–]garyp714 3 points 4 days ago

The meaning of Gongyo

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

$GI's $40,000,000.00 - $100,000,000.00 in executive salaries

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

Ephemeral or everlasting liberation?

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

Nichiren Daishonin writes:

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

Apparently, SGI members ARE unspeakably evil persons

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

I caught the Nichiren Shoshu in yet another lie

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

I caught the Nichiren Shoshu priests in yet another lie

>It still took days of traveling for the Daishonin and the group with

> Him to arrive at the Ikegami residence in Musashi Province traveling

> slowly with Him by horseback or in a horse drawn cart due to His

> critically ill condition. They arrived there at Ikegami on Sept 19th,

> 1282 where He wrote a report of His trip to send to Hakiri Sanenaga in

> Minobu, dated on that same date. In the report, He related that He

> still planned to return to Mt Minobu from "taking the waters in

> Hitachi." But, at the bottom of the letter, He apologized that because

> He was ill, He was unable to even sign it with His own signature. Due

> to the long distance between Mt Minobu and the Ikegami residence

> (located on the outskirts of Edo, present-day Tokyo) and the time it

> would have taken anyone to travel from there to Mt Minobu and back, and

> the closeness of the Daishonin's imminent death, there was not enough

> time left to transport the Dai-Gohonzon there even if He had wanted It

> brought to Him. So, with all of the ability & (Jap.) ichinen that He

> had left in Him at that point, He inscribed what was His last Gohonzon

> which was placed at His bedside that became His deathbed where

> He died on Oct 13th, 1282. End of story.

> References: "The Minobu Transfer Document," "Arrival at Ikegami," and

> "The Ikegami Transfer Document" Gosho(s) & the Background notes; WND

> Vol. II, pages 993, 994, and 996, respectively.

> WorldPeace! }:<{0

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

We are superior to Tientai as heaven is to earth

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

We like Nichiren who make the writings our bones and marrow

The Soka Gakkai and Nichiren Shoshu have no claim to the heritage that flows through the Sutra and the writings of Nichiren Daishonin since they ignore and abandon so much contained therein. Those who make the writings their bones and marrow are themselves the embodiment of the heritage.

The entire Japanese nation, the Bafuko, the entire Japanese army of samurai, could neither kill Nichiren nor break his will.

To understand the life of Nichiren, read Chapters 13, 15, 20, 21, 25, and 26 of the Lotus Sutra. No one has ever held firm under the constant persecutions, hatred, and jealousy, as did Nichiren. No one could have encountered and overcome the travails predicted for the Sutra's votary other than Nichiren. No one has ever realized a bodily reading of the text of the Lotus Sutra as did Nichiren, to the point of being hit in the face with the fifth volume of the Lotus Sutra [which predicts that the votary will be assailed with sticks and staves]. No one has been banished and exiled again and again on account of the Lotus Sutra as was Nichiren. No one has ever encountered more people whose heads were broken into seven pieces on account of their opposition to the Lotus Sutra and its votary. Lastly and most importantly, no one has ever had a sword broken [as predicted in Chapter 25 of the Lotus Sutra] at the moment of execution and lived to tell about it, other than Nichiren.

Saturday, October 29, 2016

How the SGI subverts the teachings and brainwashes its followers

From the SGI blog, Nichiren Daishonin’s Gosho:

Repaying Our Debt of Gratitude Constitutes Achieving Victory in Kosen-Rufu – On Repaying Debts of Gratitude

The old fox never forgets the hillock where he was born; the white turtle repaid the kindness he had received from Mao Pao. If even lowly creatures know enough to do this, then how much more should human beings! Thus Yu Jang, a worthy man of old, fell on his sword in order to repay the debt he owed his lord Chih Po, and the minister Hung Yen for similar reasons cut open his stomach and inserted the liver of his dead lord, Duke Yi of Wei. What can we say, then of persons who are devoting themselves to Buddhism? Surely they should not forget the debts of gratitude they owe their parents, their teachers and their country. (Passage from “On Repaying Debts of Gratitude”, The Writings of Nichiren Daishonin, p690-745)

The main point of this lecture on the above passage and the next to the last paragraph reads:

“SGI President Ikeda said, “Those who cherish a mentor in their hearts are strong; such people can tap a wellspring of inexhaustible wisdom. Those who never forget the debt they owe their mentor are eternallybeautiful. Betrayal is ugly. One who betrays others suffers for alltime. I have carried the message of Mr Makiguchi and Mr Toda to theentire world. I am working unceasingly to repay my debt of gratitudeto them. This is the path of mentor and disciple. This is the life I choose when I was still a young man. In this spirit lies the true essence of the SGI.”

Let us look at this passage in context. Nichiren goes on, directly from the above passage:

“But if one intends to repay these great debts of gratitude, one can hope to do so only if one learns and masters Buddhism, becoming a person of wisdom. If one does not, one will be like a man who attempts to lead a company of the blind over bridges and across rivers when he himself has sightless eyes. Can a ship steered by someone who cannoteven tell the direction of the wind ever carry the traveling merchantsto the mountains where treasure lies?

If one hopes to learn and master Buddhism, then one cannot do sowithout devoting time to the task. And if one wants to have time to spend on the undertaking, one cannot continue to wait on one’s parents, one’s teachers, and one’s sovereign. Until one attains the road that leads to emancipation, one should not defer to the wishes and feelings of one’s parents and teachers, no matter how reasonable they may be.

Many people may think that counsel such as this runs counter to secular virtues and also fails to accord with the spirit of Buddhism. But in fact secular texts such as The Classic of Filial Piety make clear that there are times when one can be a loyal minister or a filial child only by refusing to obey the wishes of one’s sovereign or parents. And in the sacred scriptures of Buddhism it is said, “By renouncing one’s obligations and entering the Buddhist life one can truly repay those obligations in full.” Pi Kan refused to go along with his sovereign’s wishes and thereby came to be known as a worthy man. Prince Siddhartha disobeyed his father King Shuddhodana and yet became the most outstanding filial son in all the threefold world. These are examples of what I mean.

Once I had understood this and prepared to cease deferring to my parents and teachers and instead to delve into the truths of Buddhism, I found that there are ten clear mirrors that reflect the sacred doctrines of the Buddha’s lifetime of teachings…”

These subsequent passages completely contradict the message and interpretation of the SGI proffered passage which is taken out of context.

This is how the SGI subverts the teachings and brainwashes its followers, regardless of what Ikeda, Patrick, CL, L, Chas, Richard, or your Territory Chief say.

Chant Daimoku and read the Goshos from beginning to end without the SGI footnotes and explanations and you will get a true feeling for the teachings.

HOW TO LABEL THE DISAPPOINTMENT [of Ikedaism, the SGI faith and practice]

From the Italian website No Alla Soka Gakkai

HOW TO LABEL THE DISAPPOINTMENT

In all religious communities always develops a model for label information and to manage them in order to channel them and make them acceptable. On the surface simplicity of $oka is that:

Information management is a question of quantity and quality. These two aspects imply an analysis of how many similarities you are dealing with cognitive dissonance, and in what form and what. In the “external” society there are special labeling requirements, and so strident dissonances are recoded at some point so spontaneously from the “social brain”, the cult there can sometimes be potentially explosive contradictions, however, be classified into a single global schema of thought, even at the price of rielaborazzioni boldly convoluted. In fact, it is essential to guarantee $ oka still has all the costs and the squaring of the circle. Translating the above into practice, it is clear to insiders that, given the weight given by the desires of all’esaudimento Gohonzon (the object of worship), to neutralize and redefine all situations in which desires were not realized. It is a nonsense to say that 99% of the $okista philosophy is everything in this stronghold. The militant proselytizing it focuses exclusively on this concept and its labeling. The adepts and hagiography argue that the Gohonzon elegantly fulfills all (ie 100%) the wishes of the faithful. If ever you will attend a meeting $oka, after the demonstration phase of the acting and all its sophistry, you will notice a phase of confrontation between the followers all geared to the resonance of the mutual benefits of the practice. Commit a positive and phases of elation following various interventions are the norm. Then if someone complains instead of not being able to acquire what you want, then snap the labeling.

Labelling of disappointment, or because my desires are not fulfilled:

1) The desire was badly formulated: it was not clear, was ambiguous, too big, too small, unreachable … etc.etc.,

2) you have practiced evil, or little, or too little,

3) for long-time followers: are severely attacked by the demon,

4) for all: they represent the last exit before the bad karma of good karma created by the practice manifests itself,

5) for more: the protection of the Gohonzon appear to the adept, who does not know that, now if he was satisfied his desire, that would in some way harmful to him,

6) for beginners: the practitioner “not ready” to support the fulfillment of desire,

7) for all and for that particular desire: the practitioner was not deeply determined, did not wish to sincerely

for many: the practitioner has not acted properly, that has not completed all the necessary actions to get to the meeting.

The “dogma” to achieve their objectives reads: “establish-pray- act” (see the ceremony at the end of calendar year in which you write a little book wishes to achieve in the coming year).

In conclusion then , if the goal was not achieved, then there must be a defect in one of three dogmas and go back to points 1, 2, 7 and 8, then if you have absolute certainty (and who really knows ?) that the State has well-established, prayed and done, you can always raise questions karmic (point 4), demonic (point 3) or “protection” (paragraphs 5 and 6).

Hence the great bluffs which followers rarely resist (echoes usually does is short-lived). Points 1, 2, 7 and 8 are easily accepted and understood their logic and then leave them aside. The remaining points, or as it is entitled, the remaining labels being absolutely unprovable, are generally accepted as true without question. The “trinity” of dogma, ultimately, well-stocked, and if there are particular problems, neuroses, crises, etc.. It really works to increase the sense of self-efficacy, collective resonance of self- esteem; increasing expectations of success and personal resources, in this sense the practice “works”, no doubt, even if its benefits do not actually go beyond the normal statistics possibility of any other citizen of the world with a good sense of self-esteem. In other words, all the hubbub of activity, recitations, meetings, proselytizing (sorry, shakubuku) is a little high for a cost that gives the result. Especially since there are also … possible contraindications.

Most of all what has been written is taken from the application of principles of multilevel marketing.

We are the modern Nichiren reform movement.

"Still, a purist "Lotus only" stance and the rejection of "Dharma slander'' remained official ideology and were periodically revived by Hokkeshu leaders eager to launch reformist movements within the tradition or to legitimize newly founded lineages. Such figures sometimes leveled charges of "Dharma slander'' not only at other Buddhist schools but at rival branches within the Nichiren tradition, thus bolstering their own claims to superior orthodoxy and fidelity to Nichiren's example." -- Jacqueline Stone

It is due to your teachers' errors that your dreams and wishes remain unfulfilled

Nichiren teaches: "He also observed in sorrow that, although the sacred teachings of the Thus Come One had spread throughout the land of China, they had failed to bring benefit to its inhabitants but on the contrary caused people to stray into the evil paths. This, he concluded, was due to the errors of their teachers." -- On Repaying Debts of Gratitude

It's not "your karma", "that your faith is weak", "that you are not chanting enough Daimoku", "that you are not actualizing Sensei's guidance", or "that you are not attending enough meetings". It is due to the errors of your teachers, your Territory leaders, your Zone leaders, your National leaders, and the Three Presidents of the Soka Gakkai that your dreams and wishes remain unfulfilled and you lack the protection of the Buddhist gods [despite your strong faith and practice of Ikedaism].

We are the disciples of The One Who Attained Long Ago

A letter written to Lord Soya in the second year of the Kenji era (1276),

“When this Wisdom and Object are united, one obtains Buddhahood in this Very Body (sokushin jobutsu) . . . That this Inner Realization (naisho) is something that the Hearers and Pratyekabuddhas can understand.” What indeed are these two Dharmas of the Field and the Wisdom (kyochi)? They are just the Five Characters Myoho Renge Kyo. These Five Characters He caused to be formed as the Essence and entrusted (ketsuyo fuzoku) them, summoning forth the Great Beings Who Sprang from the Earth. This they call the Doctrine of Entrusting to Those Converted by the Original Buddha (honge fuzoku). At the same time it appears that the Bodhisattvas Jogyo and the others are to come forth and be born in the first five hundred years of the Latter Dharma and to spread the Five characters that are the two Dharmas of the Field and Wisdom. The Sutra text is clear, it is obvious. Who would dispute this? Although I, Nichiren, am not that person nor am I his Messenger, I have beforehand roughly spread them as a Preface. Already, the Bodhisattva Jogyo having received the water of Wisdom of the Sublime Dharma from the Tathagata Shakya, lets it flow and circulate within the withered up multitudes of beings of the evil era of the Latter Age. This is the principle of Wisdom. Lord Shakya cedes and assigns it to the Bodhisattva Jogyo. At the same time I, Nichiren, being in the country of Japan, spread this doctrine” (STN, V. 2, 1253‑1254).

“On Upbraiding Blasphemy Against the Dharma and Extinguishing sins” (Kashaku hobo metsuzai sho) says

“For more than two thousand two hundred years, the painted and wooden images of the Master of Teachings Lord Shakya were those that the worthy kings and saintly rulers have taken as the Object of Worship. However, it was only the Buddhas of the Lesser Vehicle, the Kegon, the Nehan (Nirvana), the Kangyo, the Manifestation Doctrine (Shakumon) of the Hokekyo, the Fugengyo, of the Great Vehicle, the Buddha of the Dainichikyo of the Shingon, and Shakya and Taho of the Chapter of the Jeweled Stupa. However, Lord Shakya of the Chapter of the Measure of Life is not yet in the temples and monastic residences.” (STN, v. 1, 784).

The Object of Worship for this age is the Eternal Lord Shakya of the Juryo Chapter of the Lotus Sutra. The Dharma is the Daimoku. The ones who are entrusted with that Dharma are the Bodhisattvas Who Sprang from the Earth.

Nichiren identifies these Bodhisattvas in the same work:

“It appears that these Four Bodhisattvas are the people who are the disciples of the Master of Teachings Lord Shakya since kalpas as many as the worlds touched or not by the dust particles of five hundred of tens of trillions of nayutas of assamkheyas of great trichiliocosms (gohyaku jinden go) and who also, from their first arising of the Bodhi Mind, have not adhered to other Buddhas and who have not yet made an appearance in the Two Doctrines [of the Manifestations and the Original]. Tendai says, “He only sees the issuing of vows from the direction below [the Earth]”. He also says, “These are My disciples; they should spread My Dharma” and so on. Myoraku says, “The child spreads the father's Dharma." Tao‑hsien says, “Since the Dharma is the Dharma of the One Who Attained Long Ago, therefore He assigns it to the people of the One Who Attained Long Ago." It is the Five Characters Myo Ho Ren Ge Kyo that He yields to these Four People.” (STN, v. 1, 783‑784).

The Sin of Slandering the True Dharma in Nichiren's Thought by Dr. Jacqueline Stone

http://www.princeton.edu/~jstone/Articles%20on%20the%20Lotus%20Sutra%20Tendai%20and%20Nichiren%20Buddhism/The%20Sin%20of%20Slandering%20the%20True%20Dharma%20in%20Nichiren's%20Thought%20(2012).pdf

Thursday, October 27, 2016

Japan virtually destroyed by earthquake. Who is next and why.

Italy because, after Japan, Italy has the largest concentration of zealous Ikeda disciples. They bring about misfortune wherever they find themselves.

Nichiren Shoshu's Yui Yoga teachings are not Nichiren's Lotus Sutra Buddhism

"We must eliminate our tendency to evaluate Buddhism, based on our own wisdom or arbitrary personal perspectives. It is essential to uphold faith that characterizes both the master and the disciple, based on the Lifeblood Heritage of the Law that is transmitted to only one person. We must thoroughly advance in our Buddhist practice and our promotion of kosen-rufu." -- Rev. Kimura NST priest

Tuesday, October 18, 2016

Some of Ikedaism's silly songs

"Sensei, For You"

Lyrics by Brian Potter

Music by Wayne Green

Through your eyes, we see the dream unfold.
In your words, we hear the thunder roll.
Each day we seek your wisdom,
as our voyage begins anew.
Hurry home, hurry home,
we're calling for you.

Sensei, we're waiting
We're reaching to touch your heart.
We're ready to play our part
in your great dream.
All our tomorrows
are shiny and new.
We'll fight forever,
Sensei, for you.

By your side, we strive in unity.
Far and wide, so all the world can see.
With bold determination,
hopeful hearts, and joyful tears,
we'll go on -- ever on
through all of our years.

Sensei, we're waiting
We're reaching to touch your heart.
We're ready to play our part
in your great dream.
All our tomorrows
are shiny and new.
We'll fight forever,
Sensei, for you.

We'll fight forever,
Sensei, for you.

"Sensei Oh Sensei"

Lyrics by Unknown

Music by Unknown

Sensei oh Sensei
You being mentor of my life
I could see where the
Buddhahood lies

Sensei when I am in trouble
Your guidance keeps me calm
And your spirit polishes me to shine

Sensei oh Sensei
You being mentor of my life
I could see where the
Buddhahood lies

Deep in my heart, Gohonzon is in me
And I am the messenger of the Buddha X2
I struggle to defeat, when devil challenges me
And I chant to be the Buddha

Sensei oh Sensei
You being mentor of my life
I could see where the
Buddhahood lies

Life is so interesting, there are always ups and downs
And I am the fighter in the revolution X2
When suffering only deepens and hope disappears
I could see the dawn after dark

Sensei oh Sensei
You being mentor of my life
I could see where the
Buddhahood lies

Sensei when I am in trouble
Your guidance keeps me calm
And your spirit polishes me to shine

Sensei oh Sensei
You being mentor of my life
I could see where the
Buddhahood lies

"I Seek Sensei"

Lyrics by Unknown

Music by Unknown

No more tears, no more doubt, no pretense; now I will run along the path of happiness
My heart is brimming with courage and joy; and I will grow with all my might every day
(*) And this is my life, I'm gonna give it all to kosen-rufu, my mission � endlessly
And this is my song of total victory; and I determine, I determine

(Chorus 1)
No matter what, I'll surely win
Never give up, never give in
To reaffirm, my youthful vow
In every way, I seek Sensei

No more complaint, no more fear, no regret; we will be stronger than we were yesterday
Life is a journey, it has ups and downs; now let us challenge them all boldly
And we shall sail now on the winds of global peace
Come let's discover the shining world of faith
Can you feel the rhythm of an inner symphony, I sure can feel it, I can feel it

(Chorus 2)
The sunlight fills, my joyous heart
I sail along, this wondrous path
The darkness in, my life is gone
A brilliant light, from the sun within

Background score
Repeat (*)

Chorus 1
Pitch change
Chorus 2
Chorus 1

To end, repeat
I seek Sensei
I seek Sensei (slower)

"Forever Sensei"

Lyrics by Unknown

Music by Unknown

Morning sun's shining bright.
La la la la la.
Facing the sky, spirits are high,
Gongyo fills our hearts with joy.

Arm in arm, together we climb.
    The sun is breaking through.
Sensei, our lives are growing.
    Sensei, our tears are flowing,
    as shining eyes call to you.
Sensei, Sensei. Forever, Sensei.

Mid-day sun's burning bright.
La la la la la.
Courage is found,
hope is the sound.
Shakubuku is the way.

Moonlight smiling in the night.
La la la la la.
Tomorrow's dreams, calling to all.
Za - da - n - ka - i

Arm in arm, together we climb.

The sun is breaking through.

Sensei, our lives are growing.

Sensei, our tears are flowing,

as shining eyes call to you.

Sensei, Sensei. Forever, Sensei.

"Dear Sensei"

Lyrics by Unknown

Music by Unknown

We've been waiting for you night and day
It's been so long since you came this way
We keep thinking of you everyday
With deep gratitude we pray

Come again
To our Buddha land X 2

Today seems so much brighter than yesterday
Fighting alongside with you everyday
Thank you for showing us the way
With deep gratitude we pray

Come again
To our Buddha land X 4

Like the mighty river heading for the sea
Bodhisattvas one in harmony
The mystic law unfolds eternally
Bringing peace into the life of every being

Come again
To our Buddha land (repeat till end)

Sensei

"My Mentor and I"

A beautiful song from Soka Gakkai International (SGI) . APTLY TITLED mY MENTOR AND i LYRICS BELOW

We are walking the path, my Mentor and I
On the wings of our mission, together we fly
Far to the east, and far to the west
Not stopping not knowing, a moment of rest

We are walking the path, my Mentor and I
Turning sorrow to happiness, tears to smiles
Playing our part, yet one in our heart
Turning new leaf and make everyday a new start

Never retreating over worries or fear
We are moving ahead with our strength of our prayer
And this moment striving for, sake of tomorrow
what a wonderful feeling this is

We are walking the path, my Mentor and I
Saving all of humanities are our cry
No one will watch over , No one will see
But we strive and we toil, to change history

You cause my spirit to soar in the SKY
To dance and to sing and turn darkness to light
It is me and the power that lies within my life
what a wonderful feeling this is

We are walking the path, my Mentor and I
On the wings of our mission, together we fly
Far to the east, and far to the west
Not stopping not knowing, a moment of rest

We are walking the path, my Mentor and I
Turning sorrow to happiness, tears to smiles
Playing our part, yet one in our heart
Turning new leaf and make everyday a new start

On and on in our journey of peace
we will touch every heart, every life we will reach
This is our vow, there is no stopping for us now
what a wonderful feeling this is
what a wonderful feeling this is
what a wonderful feeling this is

LET’S WIN