Nichiren explains the phrase, "I am the only person who can rescue and protect others"

"This is why the second volume of the Lotus Sutra states: 'But now this threefold world is all my domain, and the living beings in it are all my children. Now this place is beset by many pains and trials. I am the only person who can rescue and protect others, but though I teach and instruct them, they do not believe or accept my teachings.'

This passage means that to us living beings the Thus Come One Shakyamuni is our parent, our teacher, and our sovereign. Although Amida, Medicine Master, and other Buddhas are sovereigns to us living beings, they are neither parents nor teachers. Shakyamuni is the only Buddha endowed with all three virtues and to whom we owe a profound debt of gratitude. There are parents and there are parents, yet none of them can equal Shakyamuni Buddha. There are all manner of teachers and sovereigns, but none as admirable as he is. Could those who disobey the teaching of this paresutrant, teacher, and sovereign possibly not be abandoned by the heavenly gods and the earthly deities? They are the most unfilial of all children. It is for this reason that the Buddha said, “Though I teach and instruct them, they do not believe or accept my teachings.” Even if they follow the sutras preached before the Lotus and practice them for a hundred, a thousand, ten thousand, or a million kalpas, if they do not believe in the Lotus Sutra and chant Namu-myoho-renge-kyo even once, they will be unfilial. They will therefore be abandoned by the sacred ones of the three existences and the ten directions, and hated by both the heavenly gods and the earthly deities. (This is the first of the five guides for propagation.)"

A suggestion for my SGI friends

For the SGI May Contribution Campaign, I suggest donating to SGIkeda what Nichiren received: Sweet potatoes, taro, bean cakes, a summer robe, a statue of Shakyamuni Buddha, a Samurai sword, a bottle of sake, or a bunch of coins.

Nichiren would be mortified

Association of Western Buddhist leaders

Rev. Tenku Ruff Soto Zen Buddhist Association, President Ven. Bhikkhu Bodhi Buddhist Global Relief, Chair Buddhist Association of the United States, President Rev. Shugen Arnold Zen Mountain Monastery, Abbot Zen Center of NYC Rev. Linda Ruth Cutts San Francisco Zen Center, Central Abbess James Lynch Buddhist Council of New York, President Rev. angel Kyodo williams newDharma Community, Spiritual Director, USA Buddhist Action Coalition, Co-Founding Organizer, New York Rev. Kosen Gregory Snyder Brooklyn Zen Center, Senior Teacher Buddhist Action Coalition, Co-Founding Organizer, New York Rev. Gaelyn Godwin Houston Zen Center, Abbot Houston, Texas Rev. Zenshin Greg Fain Tassajara Zen Mountain Center, Head of Practice Rev. Wendy Egyoku Nakao Zen Center of Los Angeles, Abbot Rev. Shinchi Linda Galijan San Francisco Zen Center, President Sharon Salzberg Insight Meditation Society Barre, MA Rev. Myozan Kodo Kilroy Irish Buddhist Union, President Adin Strauss Soka Gakkai International-USA, General Director Rev. Hoka Chris Fortin Everyday Zen Foundation, Dharma Heart Zen Rev. Shosan Victoria Austin San Francisco Zen Center Rev. Zenki Mary Mocine Vallejo Zen Center, Abbess Rev. Jokai David Blackwell Yokoji Zen Mountain Center, Vice-Abbot Eihei Peter Levitt Salt Spring Zen Circle, Founder Rev. Kanzan Bruce Fortin Occidental Laguna Sangha Rev James Myoun Ford Blue Cliff Zen Sangha Rev. Myogen Kathryn Stark Sonoma Valley Zen Group Rev. Koshin Christine Palmer Marin Zen Meditation Rev. Anne Seisen Saunders Sweetwater Zen Center National City, CA Rev. Melissa Myozen Blacker Boundless Way Zen Temple Worcester, MA Rev. Josh Jiun Bartok Greater Boston Zen Center Rev. Renshin Bunce Beginner’s Mind Zen San Mateo CA Frank Ostaseski Metta Institute, Sausalito CA Eugene Cash Spirit Rock Meditation Center, Teachers Council, Woodacre, CA San Francisco Insight, Founder, San Francisco CA Larry Yang Spirit Rock Meditation Center, Teachers Council, Woodacre, CA East Bay Meditation Center, Co-Founding Teacher, Oakland CA Insight Community of the Desert, Founding Teacher, Palm Springs CA Oren Jay Sofer Spirit Rock Meditation Center, Teachers Council, Woodacre, CA Rev. Gesshin Greenwood Blue Cliff Zen Sangha Rev. Teijo R Munnich Great Tree Zen Women’s Temple, Abbess Alexander NC Joryu Harris Treetop Zen Center Rev. Myo-O Habermas-Scher Dharma Dance Sangha Minneapolis, MN Phoebe van Woerden Pine Mountain Buddhist Temple, Head Monk Ozena Valley CA Andrea Fella Spirit Rock Meditation Center, Teachers Council, Woodacre, CA Insight Meditation Center, Teacher, Redwood City, CA Barbara Salaam Wegmüller Spiegel Sangha Zen Peacemakers Switzerland Beth Sternlieb InsightLA Santa Monica, CA Anne Cushman Spirit Rock Meditation Center Erin Treat Vallecitos Mountain Retreat Center, Guiding Teacher, Vallecitos NM Spirit Rock Meditation Center, Teachers Council, Woodacre, CA Durango Dharma Center, Resident Teacher, Durango CO Rev. Patricia Dai-En Bennage Mt. Equity Zendo, Jihoji, Abbess Emerita Lewisburg, Pa Rev. Eido Frances Carney Olympia Zen Center Olympia, Washington Rev. Kenshin Catherine Cascade Bird Haven Zendo Cheshire, Oregon Roland Wegmueller Spiegel Sangha Zen Peacemakers Switzerland Rev. Mark Lancaster Generous Heart Sangha Bainbridge Island, Wa Dr. Bonnie Duran Spirit Rock Meditation Center, Teachers Council, Woodacre, CA Rev. Taigen Dan Leighton Ancient Dragon Zen Gate Chicago, Illinois Rev. Kojun Dana Lederhos Upright Noble Zen Anchorage, Alaska Dr. Jack Kornfield Spirit Rock Meditation Center Woodacre California Rev. Grace Schireson Central Valley Zen Stanford, California Rafe Jnan Martin Endless Path Zendo Rochester, New York Rev. Eugene Bush Santa Cruz Zen Center Arcata Zen Group, California Rev. Jiko Nakade Daifukuji Soto Mission Kona, Hawaiʻi Rev. Jisen Coghlan Boise Zen Center Boise, Idaho Rev. Myō Denis Lahey Hartford Street Zen Center, Abbot San Francisco, California Jeffrey Bon Soeng Kitzes Kwan Um School of Zen Oakland, California Rev. Dr. Douglas San’un Phillips Empty Sky Sangha West Cornwall CT/ Lexington MA Nikki Mirghafori Spirit Rock Meditation Center, Teachers Council, Woodacre, CA Insight Meditation Center, Redwood City, CA Kittisaro & Thanissara Sacred Mountain Sangha, Guiding Teachers, Sebastopol, CA Spirit Rock Meditation Center, Teachers Council, Woodacre, CA Insight Meditation Society, Core Teachers, Barre, MA Dharmagiri Sacred Mountain Retreat, Guiding Teachers, S.Africa Paul Gyodo Agostinelli Eon Zen Center Boulder, CO Arlene Lueck San Francisco Zen Center San Francisco,California Tim Sampson Calgary Soto Zen Calgary, Alberta, Canada Rev. Daigaku Rumme Confluence Zen Center St. Louis, MO Rev. Colin Gipson San Antonio Zen Center San Antonio, Texas Rev. Ben Connelly Minnesota Zen Meditation Center Minneapolis, MN Rev. Ryuzen Robby Pellett One Pine Hall Seattle WA Barry Magid Ordinary Mind Zendo New York, NY Robert Chodo Campbell New York Zen Center for Contemplative Care, Guiding Teacher Koshin Paley Ellison New York Zen Center for Contemplative Care, Guiding Teacher Dosho Port and Tetsugan Zummach Nebraska Zen Center, Teachers Omaha, NE Myoshin Kate McCandless and Shinmon Michael Newton Mountain Rain Zen Community, Co-guiding teachers Vancouver, BC Canada Eiko Joshin Carolyn Atkinson Everyday Dharma Zen Center Santa Cruz, CA Rev Dr Zen Ho Taikyo Morgans Buddhist Council Wales, Vice Chair Zen Association Wales Lampeter, Ceredigion, Wales, UK Rev. Zenshin Florence Caplow UU Buddhist Fellowship and UUCUC Urbana, IL Rev Diane Eshin Rizzetto Bay Zen Center Oakland, CA Dojin Sarah Emerson and Korin Charlie Pokorny Stone Creek Zen Center Sebastopol, CA Rev. Petra Hubbeling Zen Peacemakers Low Lands The Netherlands Edward Espe Brown Peaceful Sea Sangha Fairfax, CA Rev.Myoshin Kaniumoe ‘Alaneo Zendo Hilo, Hawaii, USA Rev. Genjo Marinello Dai Bai Zan Cho Bo Zen Temple: Chobo-Ji Seattle, WA, USA Rev. Myoyu Andersen Great Plains Zen Center Monroe, WI Rev. Jyoshin Clay Dharma Rain Zen Center Portland, OR, USA Rev. Peg Syverson Appamada Austin, TX USA Mushin Terris Sangha Jewel Zen Center Corvallis, OR Benjamin Mui Pumphrey Shenandoah Zen Waynesboro, VA Rev. Nomon Tim Burnett Red Cedar Zen Community Bellingham, WA Rev. Daishin McCabe Zen Fields Ames, Iowa Shinge Roko Sherry Chayat Zen Studies Society and Zen Center of Syracuse, Abbot New York, NY and Syracuse, NY Rev. Kotoku Crivello Deep Spring Temple, Resident Head Priest Zen Center of Pittsburgh Rev. Michael Shoryu Fieleke Morning Star Sangha Newton, MA Rev. Dokai Georgesen Hokyoji Zen Practice Community Eitzen, MN Rev. Jisho Warner Stone Creek Zen Center, Longmont, CO Heather Sundberg Spirit Rock Meditation Center Mountain Stream Meditation Center, CA Judy Roitman Kansas Zen Center Lawrence, KS Matthew Brensilver Spirit Rock Meditation Center, Teachers Council Heiku Jaime McLeod Treetop Zen Center, Oakland Maine Rev. Enkyo O’Hara Village Zendo, New York City Rev. Domyo Burk Bright Way Zen, Portland OR Rev. Jisan Tova Green San Francisco Zen Center Pamela Weiss Spirit Rock Meditation Center, CA Seiso Paul Cooper Two Rivers Zen Community, Guiding Teacher Narrowsburg, NY Rev. Josho Pat Phelan Chapel Hill Zen Center, Abbess Rev. Shodo Spring Mountains and Waters Zen Community Rev. Konin Cardenas Ekan Zen Study Center Eve Myonen Marko Green River Zen Center Val Meiren Szymanski Bamboo in the Wind Zen Center, Abbess Anka Spencer Puerto Compasivo Mexico Donald Rothberg Spirit Rock Meditation Center, Teachers Council, Woodacre, CA East Bay Meditation Center, Oakland, California Rev. Reirin Gumbel Milwaukee Zen Center Rev. Gerry Shishin Wick Rev. Ilia Shinko Perez Great Mountain Zen Center, Co-spiritual Directors Berthoud, CO Rev Joan Hogetsu Hoeberichts Heart Circle Sangha, Abbot Ridgewood, NJ Seido Martin Empty Field ~ Zen West, Guiding Teacher Eugene & Blachly, OR Rev. Hirosato Yoshida Soto Mission of Hawaii, Shoboji, Resident Minister Honolulu, Hawaii Rev. Jundo Cohen, Treeleaf Sangha Ian Forsberg Hokoji, Guiding Teacher Arroyo Seco, NM James Baraz Insight Meditation Community of Berkeley Spirit Rock Meditation Center Rev. Jill Shunzan Kaplan Zen Heart Sangha Woodside CA Rev. Desmond Gando Gilna Sacramento Zendo, CA Sharda Rogell Spirit Rock Insight Meditation Center, CA Kate Lila Wheeler Spirit Rock Meditation Center, Teacher Barbara Joshin O’Hara Village Zendo New York City Rev. Myozen Joan Amaral Zen Center North Shore Beverly, MA Alexander Haley Northeast Minneapolis Meditation Community Gil Fronsdal Insight Meditation Center Redwood City, CA Susie Harrington Spirit Rock Meditation Center, Teachers Council Desert Dharma, Guiding Teacher, Moab, UT Rev. Inryu Bobbi Ponce-Barger All Beings Zen Sangha Washington DC Dr. Ann Pirruccello Vista Zen Center Vista, CA Rev. Joan Jiko Halifax Upaya Zen Center, Abbot Santa Fe, NM DaRa Williams Spirit Rock Meditation Center, Teachers Council Insight Meditation Society, Guiding Teacher, Barre MA New York Insight Meditation Center, Guiding Teacher, New York, NY Rev. Jay Rinsen Weik Rev. Karen Do’on Weik Buddhist Temple of Toledo Rev. Jeanne Dokai Dickenson Wild River Zen Center Nevada City, California Rev. Hozan Alan Senauk Muir Beach CA Rev. Gyokei Yokoyama Long Beach Buddhist Church Long Beach, CA Michael Kieran Honolulu Diamond Sangha Honolulu, HI Rev. Seikai Luebke Pine Mountain Buddhist Temple Maricopa, CA Rev. Joan Halifax Upaya Zen Center Santa Fe, New Mexico Dana DePalma Spirit Rock Meditation Center, Teachers Council, Woodacre, CA Rev. Toshu Neatrour Dragon Chant Zen Center Hume, VA Joseph Goldstein Insight Meditation Society Barre, MA Mark Coleman Spirit Rock Meditation Center, CA Anna Douglas, PhD Spirit Rock Meditation Center, Co-Founding Teacher Insight Meditation Tucson, Guiding Teacher Edward E. Hong Insight Meditation Society, President Barre, MA Ryushin Paul Haller San Francisco Zen Center San Francisco, CA Rev. Steve Aishi Sarian Three Treasures Zen Community San Diego, CA Joanne Friday Rhode Island Community of Mindfulness Wakefield, RI Diana Winston UCLA Mindful Awareness Research Center Spirit Rock Meditation Center Daniel Terragno Rocks and Clouds Zendo, Founding teacher and Spiritual Director Sebastopol, California John Martin Spirit Rock Meditation Center, Teachers Council Insight Upper Market, San Francisco, Guiding Teacher Peter Schneider Beginner’s MInd Zen Center Northridge, CA Dr. J. Lee Nelson Everyday Zen Seattle, WA Debra Chamberlin-Taylor Spirit Rock Meditation Center, Teachers Council Alexis Santos Insight Meditation Society Barre, MA Rev. Ryushin Hart Corvallis Zen Sangha Ryuten Paul Rosenblum Genrinji Rev. Koun Franz Zen Nova Scotia Rev. Daijaku Kinst Rev. Shinshu Roberts Ocean Gate Zen Center, Capitola CA Susan KoDo Efird Sky Above Great Wind Washington, D.C. Jeanne Anselmo, Dharmacharya Community of Mindful Living-Long Island, NY Joshin Byrnes Upaya Zen Center, Vice Abbot Rev. Meido Moore Korinji Rinzai Zen Monastery, Abbot Reedsburg, WI Henry Shukman Mountain Cloud Zen Center, Head Teacher Santa Fe, NM Rebecca Bradshaw Insight Meditation Society, Guiding Teacher, Barre, MA Insight Meditation Center of Pioneer Valley, Guiding Teacher Easthampton, MA Narayan Helen Liebenson Cambridge Insight Meditation Center, Guiding Teacher Insight Meditation Society, Guiding Teacher, Barre, MA Greg Scharf Insight Meditation Society, Guiding Teacher, Barre, MA Rev. Kathy Isshin Havens Soto Zen missionary for South America Jisui Zendo - Porto Alegre, Rio Grande do Sul, Brazil Rev Irène Kaigetsu Kyojo Bakker Zen Spirit Zen Center The Netherlands Laura O’Loughlin Brooklyn Zen Center, Lay Teacher and Founder Kakumyo Lowe-Charde Dharma Rain Zen Center, Co-Abbot Portland, Oregon Sydney Musai Walter Walking Mountain Zen Center Santa Fe, NM Ann Gleig University of Central Florida Orlando, Florida Mushim Patricia Ikeda East Bay Meditation Center, Core teacher Oakland, California Rev. Merle Kodo Boyd Lincroft Zen Sangha Atlantic Highlands, NJ Dh. Dennis Bohn Rock Blossom Sangha Brooklyn, NY Mitchell Doshin Cantor The Southern Palm Zen Group Boca Raton, FL Rev. Edward Keido Sanshin Oberholtzer Joseph Priestley Zen Community Northumberland, PA Rev. Keiryu Liên Shutt Access To Zen Oakland & San Francisco, CA Rev. Brian Joshin Byrnes Vice Abbot, Upaya Zen Center Santa Fe, NM Brian Lesage Flagstaff Insight Meditation Community, Flagstaff, AZ Vallecitos Mountain Retreat Center, Teachers Council, Vallecitos NM Spirit Rock Meditation Center, Teachers Council, Woodacre, CA Jan Chozen Bays and Hogen Bays Great Vow Zen Monastery, Abbots Zen Community of Oregon Portland, Oregon Carol Wilson Insight Meditation Society Barre, Massacheusetts Rev. Chimyo Atkinson Great Tree Zen Women’s Temple Alexander NC Max Erdstein Insight Meditation Center Redwood City, CA Revs. Diane Musho Hamilton and Michael Mugaku Zimmerman Two Arrows Zen Salt Lake City, Utah Rev. Paul Tesshin Silverman Tetsugyuji Zen Temple Yorktown Heights, NY Rev. Doyeon Park Won Buddhism of Manhattan New York, NY Rev. Maia Zenyu Duerr Upaya Zen Center Santa Fe, NM Rev. Dosung Yoo Won Dharma Center Claverack, New York Rami Efal Zen Peacemakers International, MA JoAnna Hardy Spirit Rock Meditation Center, Teachers Council, Woodacre, Ca. Meditation Coalition, Guiding Teachers Council, Los Angeles, Ca. Rev. Kiyonobu Kuwahara Berkeley Buddhist Temple, CA Kate Munding Spirit Rock Meditation Center, Teachers Council, Woodacre, CA Insight Meditation Community of Berkeley, Berkeley, CA Rev. Sangjin Song Youngsan University of Seon Studies Yeonggwang, South Korea Martha deBarros Everyday Zen Gendo Allyn Field Upper Valley Zen Center White River Junction, VT Jose Shinzan Palma Four Vows Sangha, Guiding Teacher San Diego, CA Rev. Sosan Theresa Flynn Clouds in Water Zen Center, Guiding Teacher St. Paul, MN Rev. Gretha Myoshin Aerts Kanzeon Zen Center Rotterdam The Netherlands

L. Ron Hubbard appropriated the Buddha's teachings. How much more so Daisaku Ikeda?

"Now, were somebody to claim that Scientology were not a religion, that religion was a disguise, this would be about the most erroneous statement that a man could make, because it is an extension, a direct extension, of the work of Gautama Siddhartha Buddha."-- L. Ron Hubbard

Ikeda created a religion, the religion of Ikedaism.

Why Shakyamuni Buddha and Nichiren Daishonin never acquired wealth and Daisaku Ikeda is a billionaire

“If you want to make a little money, write a book. If you want to make a lot of money, create a religion.” -- L. Ron Hubbard

Shakyamuni Buddha and Nichiren never created a religion. The religion of the Lotus Sutra is uncreate. Myoho renge kyo is now as it has been since time without beginning and as it will be in the future without end.

Are their features of fascism in the Soka Gakkai?

1). "Ask in all that you do: What would the Führer do." -- Rudolph Hess Nazi leader

"You should continually ask yourself, what would Sensei do?" -- Tariq Hassan SGI leader

2). "Wherever you are, you owe thanks to the Führer, for his leadership enabled every victory." -- Rudolph Hess Nazi leader

"Having gratitude for Sensei assures us a glorious victory." -- Linda Johnson SGI leader

3). "You are all the scouts and the defenders of the National Socialist army of the movement. You are each indispensable and equal. Each of you is as unique in history as National Socialism itself. You are typically National Socialist." -- Rudolph Hess Nazi leader

"You are the youthful defenders of the Mystic Law. Let us protect our mentor and our noble SGI organization. You are all equal and each one of you has a mission only you can fulfill. You yourself are the Soka Gakkai." -- Nathan Gauer SGI Youth leader

4). "Being true to Hitler’s spirit means always being a model. “To be a leader is to be an example.” -- Rudolph Hess

"Having Sensei's spirit means being a model for others. Leaders must first set an example." -- Andy Nagashima SGI leader

Nichiren on failing to rebuke the enemies of the Lotus Sutra

"No matter what great good he may produce, even if he recites and copies the Lotus Sutra a thousand or ten thousand times, or perfects the way of contemplating the three thousand realms in one thought-moment, if he fails to rebuke the enemies of the Lotus Sutra, then it will be impossible for him to realize enlightenment. To illustrate, even if one has served the court for ten or twenty years, if, knowing of the ruler’s enemies, he fails to report them or to oppose them himself, then the merit of his service will all be lost and he will instead be guilty of a crime. You must understand that the people of today are slanderers of the Dharma." (Nanjõ Hyõe Shichirõ-dono gosho, STN 1: 321–22)20

A passage from the On Namu Gosho

"I DO not build Buddhist halls or pagodas, I do not carry out almsgiving. The only thing I hold precious is my life, and this I have offered to the Lotus Sutra.

The Buddhas of the three existences of past, present, and future, when they were still ordinary mortals, all offered their lives to the Lotus Sutra and thus were able to become Buddhas.

For this reason, the names of all the various Buddhas are prefixed by the word namu. Namu is a word of the language of India, and in this country it means “to dedicate one’s life.” Explaining the term “to dedicate one’s life,” T’ien-t’ai says it means “to single-mindedly dedicate one’s life.” By offering their lives to the Lotus Sutra, they became Buddhas. And now I, Nichiren, am offering my life to the Lotus Sutra . . ." -- On Namu

Do you know why Nichiren never advocated the building of Buddhist halls or Pagodas (temples or SGI Kaikans)?

Shakyamuni Buddha of the Juryo Chapter of the Lotus Sutra or Daisaku Ikeda?

The following is the last post of a debate on the "100" passages of proof on the identity of the Original Eternal Buddha [Shakyamuni] that I had with an SGI YMD leader on the now defunct Nichiren Sangha debate forum. The debate proves the superiority of our doctrine and understanding to that of the Soka Gakkai's. It also proves our superiority by virtue of the actual fact of winning the debate [IMHO].

Soka Lion: Let alone giving room for historical context. And if this specific 'ancient Buddha in our minds' is so vital to Nichirens teachings, why didn't he write much and much more about it (him?)?

Mark: Namu Myoho renge kyo is the very heart of the teachings but it is only a "fourfold verse". The Flower Garland and Nirvana Sutras are much longer than the Lotus Sutra. There are Fourteen Chapters of the Theoretical Section of the Lotus Sutra but the first 1/5th of the Hoben-pon [2nd Chapter] is the heart and soul of the entire 14 Chapters. The same goes for the Jiga-ge [verse section of the 16th Chapter] and the 14 Chapters of the Essential Teachings. It is the profundity of the principle of the Eternal Shakyamuni as Gohonzon, both within the mind and as subject of the Object of Worship, which is of utmost importance. Everything has its vital point or points. certainly Mentor-disciple is not one of these vital points. When is the last time you were taught in an SGI lecture of the vital importance of Shakyamuni Buddha to your faith? Once? Never? I will correct this "oversight" for your sake and for the sake of future generations.

Lion: What does Mark mean here?

He's responding to my critique of how he uses his '100 passages of proof' by confirming the relative length of Nam-myoho-renge-kyo, comparing the lengths of two sutras to the Lotus Sutra and confirming the esssential sections of the Lotus Sutra. He then goes on to state that the profundity of a principle is of utmost importance. Mark is not answering the actual question here, nor the actual point of my essay. Instead he is confirming my point that he seems to interpret the Gosho according to his own reading of certain phrases.

Mark: You wrote, and I quote, "And if this specific 'ancient Buddha in our minds' is so vital to Nichirens teachings, why didn't he write much and much more about it (him?)?" I did answer your question. The Buddha preached little about Myoho renge kyo as the heart and soul of the Lotus Sutra [the Secret Law of Namu Myoho renge kyo] other than veiled references such as, "this Sutra" and Nichiren rarely indicated that the ancient Buddha who exists in the mind, is Shakyamuni Buddha of the Juryo Chapter of the Lotus Sutra. However, he wrote enough about it and the importance of Shakyamuni Buddha, that even a cursory reading of the writings reveals that what I say is true. Then you immediately jump to mentor and disciple. Is it because the argument about Shakyamuni Buddha, you can not win? Your [SGI's] problem is that you can not win the debate about mentor disciple either, as we will see. Let me just leave you with a small teaching from Tientai, to understand the importance of the Master of Teachings Lord Shakya, not as a disembodied truth principle [Buddha-nature] but as the living manifestation of the Law.

"In his Miao-fa lien-hua-ching wen-chu (Textual Commentary on the Lotus Sutra), Tientai states:

"1. The Buddha is one's focus of devotion in the true sense. He is the savior who delivers human beings from their sufferings and fulfills their desires and is also the figurative parent and lord of humankind. Thus one should offer prayer and reverence to him with an attitude of total dedication and of obedience to his teaching. (This is reguarded as the "first step" view of the Buddha).

2. When considering the essence of the Buddha objectively, the discriminating person thinks of his Law (that is, of the universal, logical truth of the universe), of justice and benevolence as the basic ideal virtues of humankind, and of selfless compassion as the means of saving all sentient beings.

3. Since the second interpretation alone is not sufficient to sustain a living faith, it must be merged with the first. Thus the third interpretation unites the abstract theory of the first with the concrete practice of the second.

4. When one has at last arrived at a state of profound faith, one has attained unity with the Buddha and is always embraced by him even if one's awareness of the Buddha is not perfect (that is to say, not in complete accord with the union of theory and practice set forth above in the third interpretation). In this fourth interpretation one has already achieved Buddhahood and sees the buddha-nature in all objects and beings one encounters and venerates all those objects and beings as buddhas. It is at this point that the Buddha-land, or paradise, becomes a reality rather than an ideal or goal."

SGI rejects the "first step" view of the Buddha which, according to Tientai, indicates a dead faith. Nichiren Daishonin and we embrace Tientai's and Nichiren's "first step" view of the Buddha which indicates a living faith.

Lion: "The importance of mentor and disciple Mark himself pointed out in response to an argument I made. Meaning, Mark successfully claimed that Nichiren's main points were transmitted with the help of his core group of disciples. In other words, while Mark is saying here that 'certainly Mentor-disciple is not one of these vital points', he has shown clearly that without mentor and disciple Mark's own vital point or points would not have been perpetuated."

Mark: We follow the Law, the written words of the Lotus Sutra and Nichiren Daishonin. In this way, it can be said that we take the Law as mentor. From the standpoint of the oneness of person and Law, we are direct disciples of Shakyamuni Buddha and Nichiren Daishonin.

One of the most important causes of the disunity and divisiveness in the Nichiren community is following the person rather than the Law. The Six Senior Disciples themselves and those who followed them, in one way or another and to a greater or lesser degree, all failed to follow the Law rather than the person. Thus all these so-called disciples of the Daishonin created the foundation for the disunity and divisiveness in our community. Thanks to te advent of Nichiju Shonin who was born on April 28th 1314, we are able to know without a shadow of a doubt that the succession is through the scrolls of the Sutra and the writings of Nichiren Daishonin, not through the person, whether that person be Nikko, Nissho, Nichiju, Nichikan, Nissen, Nichinyo, Daisaku Ikeda, or Dave Cole.

Lion: Nichiren said this but meant that

When one presents Mark with Gosho passages that do not emphasize, or even contradict his point, he often retorts with accusing the other of using 'Nichiren said this but meant that.' Another way of saying that the only correct reading is a literal reading. Or is it? Because when we return to Mark's '100 passages....' how many times was this 'ancient Buddha in our minds' mentioned in that specific way? Once. Remember that this is the very passage that Shamon puts forth again and again to proof this point. What about the mentioning of Shakyamuni, or Buddha or even Eternal Buddha amongst the other '100 passages...'? If a literal reading is the way to go, how can it be that there are no other literal references to 'ancient Buddha in our minds'? If we use Mark's own standard of the '5 major works' as absolute standard and Shamon's repeated referencing, it seems as if this passage is being used to interpret all the other passages, even the entire Gosho. In other words, in those '100 passages...', when Nichiren writes Shakyamuni, or Buddha or even Eternal Buddha, does he really mean to say 'ancient Buddha in our minds'? But wait a minute. Isn't that using 'Nichiren said this but meant that'? Or are only other people held by that standard?

Mark: Honbutsu is Honbutsu. Eternal Buddha is Eternal Buddha. It always refers to Shakyamuni Buddha except in a few of the doctored SGI and Nichiren Shoshu translations. Ancient Buddha too refers to Shakyamuni Buddha who permeates both life and the environment. Here is what an SGI leader writes:

"He [Daisaku Ikeda] is like a motor spinning faster than I can imagine. When I connect my ichinen, my intention, my prayer, to his energy…I can move that much faster.

This morning as I was leading the daimoku (chanting of Nam Myoho Renge Kyo) in the Illinois Area Activity Center in Woodale (on Irving Park Rd.) I asked for Daisaku Ikeda to come and join me in my prayers…I chanted that he be with us the whole time I was chanting…and that each person chanting with me experience a closer connection to their own life than ever before…that they connect so powerfully to who they really are…that they experience a huge breakthrough from this half hour of chanting. I was chanting for President Ikeda’s energy to be right there in the room with us."

Has SGI added a new silent prayer?...

“We respectfully pray that Daisaku Ikeda the Original Holy One revealed in the Chapter of the Measure of Life of the Original Doctrine of the Lotus Sutra may be present.”

Tsutsushinde Daisaku Ikeda kanjo shitatematsuru Hommon Juryo no Honzon

We invite aloud, the Original Eternal Buddha, to join us. The name that Nichiren Daishonin gives to this ancient Buddha is Shakyamuni Buddha. You invite Daisaku Ikeda to join you. I suggest you think deeply about the SGI faith and practice and what it is doing to the people who take faith in and practice it.

The Lotus Sutra's benefits

1. Giving the prophecy of enlightenment in near future to the men of the two vehicles (chap. 3)
2. Showing (or Opening ) Buddha's original enlightenment and his immeasurable life span (chap 16)
3. Praising that benefits that will accrue even to the fiftieth person who rejoices upon hearing of it (chap 18)
4. Persons who merely hear the name the Lotus Sutra may attain Buddhahood in this lifetime (chap 17)
5. Shakyamuni showing that Devadatta was his teacher in a past life (chap 12)
6. Manjushiri showing that the eight-year-old dragon king's daughter was his student in a past life (chap 12)
7. The promise that anyone who hears only one phrase of the LS shall attain Buddhahood (chap 10)
8. Anyone who protects the name of the LS will receive innumerable benefits (chap 26)
9. Women who hear the chapter of Medicine King shall never be reborn as women (chap 23)
10. Anyone who hears, reads and recites the LS shall know neither old age nor death (chap 23)
11. Those who carry out five practices shall get to the stage of resemblance to enlightenment (chap 19)
12. Those who carry out the four Peaceful Practices shall get into copper-wheel in their dream (chap 14)
13. Those who vex or trouble the practitioners of the LS will have their heads split into seven pieces (chap 26)
14. Those who give alms to the practitioners of the LS will enjoy good fortune surpassing the ten honorific titles (chap 10)
15. Among the sutras Shakyamuni has preached, now preach, and will preach, the LS is the most difficult to believe and the most difficult to understand. (chap 11)
16. Offering ten similes to praise the teachings of the LS. (chap 23)
17. Maitreya not knowing any single one of Bodhisattvas of the Earth. (chap 15)
18. The Omen of Lotus in the east which even Manjushiri didn't understand (chap 24)
19. Teaching major world system dust particle kalpas to bodhisattvas of the theoretical teaching. (chap 07)
20. Giving a metaphor of numberless major world system dust particle kalpas to show the original enlightenment (chap 16)

Nichiren validates the Lotus Sutra and the Lotus Sutra validates Nichiren (Nichiren's advent). 

What are some of the benefits of faith in the Lotus Sutra? Parking Spaces? No. When we receive merits from Lord Shakyamuni Buddha we receive the merits needed to become a Buddha. In the Lotus Sutra Chapter Twenty-five, The Universal Gate of Kanzeon Bosatsu Fumonbon, we learn through fantastic imagery the promises of benefits that we inherit from Kannon or Kanzeon Bosatsu, literally, He Who Observes the Sounds of the World Bodhisattva. The Buddha describes the perils from which Avalokitesvara will save the people who have faith in the Lotus Sutra and these perils are repeated in the verse section [although they do not exactly match those in the prose section]. Please note how Nichiren Daishonin validates the Lotus Sutra by living the promises of the Sutra 

Those who have faith in the Lotus Sutra and Lord Shakyamuni Buddha, in the following situations will be free from harm like Nichiren who lived nearly every line of the Lotus Sutra literally: 

PROSE SECTION 

1. If a man falls into a great fire, he will not burn. [unlike High Priest Nikkyo of the Nichiren Shoshu] 

2. If he is carried away by a great wave, he will find a shallow place. [exactly as Nichiren Daishonin during the Izu exile]

3. If he enters the sea in search of riches and a black wind carries the ship to the realm of the Rakushasa, he will be saved. [Nichiren Daishonin on his voyage to Sado] 

4. If he is about to be murdered, swords and weapons will break. [Nichiren Daishonin at Tatsunokuchi] 

5. If hordes of yakshas and Rakushasa try to do him harm, they will not even be able to see him. [Nichiren Daishonin as he escaped from Seichoji and Matsubagayatsu]

6. Regardless of guilt, if he is in fetters or stocks, they will be broken. [Nichiro in prison] 

7. If he is full of lust, he will be cured of it. [Nichiren remained a true celibate priest throughout his life] 

8. If bandits find travelers with precious gems on a dangerous road, the travelers will be saved. [Nichiren Daishonin at Komatsubara]

9. If full of anger, he will lose it. [Nichiren towards his faithful disciples]

10. If full of folly, he will be cured of it. [Nichiren Daishonin having chanted the Nembutsu]

11. If a woman wants a son, she will bear one. 

12. If a woman wants a daughter, she will bear one. 

VERSE SECTION 

1. If a man is pushed into a Pit of fire, the pit will turn into a pool. [Nichiren Daishonin's escape from his burning hut during the persecution at Matsubagayatsu,]

2. If he is afloat on a great sea in which there are fish, dragons, and ghosts, waves will not drown him. [Izu exile]

3. If he is pushed off the peak of Mount Sumeru, he will dwell in space like the sun. [Nichiren's (Sun Lotus') repeated exiles and banishments] 

4. If he is chased down a diamond mountain by an evil man, he will not be harmed. [Nichiren Daishonin's escape from Tojo Kagenobu on mount Kiyasumi]

5. If he is surrounded by bandits waving swords, their thoughts will be transformed to kindly ones. [Tatsunokuchi persecution]

6. If he faces execution, the executioner's sword will break. [Tatsunokuchi] 

7. If he is in a pillory with his hands and feet in stocks, he will gain release. [Nichiro]

8. If someone harms him through spells, curses, or poisons, the victim can send them back to plague their authors. [A). Nichiren was given food laced with poison. Before he ate it, he laid it down on a tree stump. A dog came by, took a few bites, and became violently ill. B). Those who suffered untoward deaths for persecuting Nichiren Daishonin] 

9. If he encounters Rakushasa, dragons, or ghosts, they will not harm him. [Nichiren encountering evil men on a daily basis, many of whom became his disciples]

10. If he is surrounded by beasts with sharp claws and teeth, they will flee. 

11. If confronted with snakes or insects breathing fire, the sound of one's voice will dispel them. 

12. If threatened with thunder, hail, or lightning, he will remain dry. [Nichiren in his many dilapidated huts]. 

13. If one has misfortunes and troubles, one can be rescued. [Nichiren on a daily basis] 

14. If one’s destiny is the world of hells, ghosts, or beasts, it can be changed. [Nichiren, according to Nichiren himself, in the Opening of the Eyes, The Selection of the Time, and Letter from Sado, for example]

15. The pains of birth, old age, sickness, and death can be alleviated. [Nichiren Daishonin as our example]. 

16. Darkness will be dispelled by the light of wisdom, which also subdues winds and flames. [Nichiren Daishonin subduing the Mongols with the Great Wind]

17. The agony of civil disputes on the battlefield will be avoided. [Komatubara persecution]

In the verse section, perils thirteen through sixteen are written in a different form from the earlier ones and are more comprehensive and general. 

The seventeenth peril is written in the same manner as the earlier ones but contains two distinct perils, as does the sixteenth. 

Between the prose and the verse section's lists of dangers, is a question by Aksayamati Bodhisattva about how Kannon moves within the world. The Buddha replies that the bodhisattva takes many different forms, as does Fine Sound Bodhisattva, described in chapter twenty-four. Kannon (Avalokitesvara) can appear as a Buddha, pratyekabuddha, or Sravaka; as Brahma, Indra, Lsvara, Mahesvara, Mahesana, or Vairsavana; as a minor king, rich man, householder, official, Brahman, bhikshu, Bhikshsuni, upasaka, Upasaka, wife of a householder, wife of a rich man, wife of an official, wife of a Brahman, boy, or girl; or as a god, dragon, yaksha, gandharva, Asura, garuda, kinnara, mahoraga; as a human, nonhuman, or Vajrapani. Aksayamati then presents a necklace to Kannon, who accepts and divides it, giving one part to Prabhutaratna and the other to Sakyamuni. The chapter ends with a statement that eighty-four thousand of the assembly embarked on the path to enlightenment. 

Ikedaism

http://www.sgi-usa.org/memberresources/video/iwa/2015/sep/?v=sep1_15

Holding up the Gohonzon so SGI members can see their ugly faces

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

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

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

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

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

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

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

“What is more, it was through the Lotus Sutra that these bodhisattvas attained Buddhahood, and because the Buddha fervently admonished them concerning it, they took solemn vows in the presence of the Buddha.” (On Prayer0

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

“Question: What eye of wisdom allows you to perceive that the Nembutsu, Zen, and other schools of our time are the enemies of the Lotus Sutra and evil companions who are ready to mislead all people?

Answer: I do not state personal opinions, but merely hold up the mirror of the sutras and commentaries so that the slanderers of the Law may see their ugly faces reflected there and perceive their errors. But if they are incurably “blind,” it is beyond my power.

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

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

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

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

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

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

This admonition urged me on, and I spoke out against slander in spite of the various persecutions I faced, because I would have become an enemy of the Buddha’s teaching if I had not.

Slander can be either minor or serious, however, and sometimes we should overlook it rather than attack it. The True Word and Tendai schools slander the Lotus Sutra and should be severely rebuked. But without great wisdom it is hard to differentiate correctly between their doctrines and the teachings that Nichiren spreads. Therefore, at times we refrain from attacking them, just as I did in On Establishing the Correct Teaching for the Peace of the Land.

Whether or not we speak out, it will be difficult for those who have committed the grave offense of slander to avoid retribution. Our seeing, hearing, and making no attempt to stop slander that, if we spoke out, could be avoided, destroys our gifts of sight and hearing, and is utterly merciless.

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

More Bharat (SGI India) from sgiwhistleblowers

BSG (Bharat Soka Gakkai), the Indian branch of SGI, had taken a target of 100000 youth division members in last November 2015. Their target date was November 2017. In spite of their various on going campaigns and forced agendas, they were less than 4000 in October 2017.

During the year of 2016, many youths sacrificed their time, energy, money to rope in their friends, family and even strangers in the name of creating a better world (or to bring more money to the BSG fund and to chant the name of Ikeda as the sole rescuer of humanity out of misery). In the name of changing the world many youths caused numerous problems to their families, in their workplace and almost had no social life outside the Gakkai.

At the same time the planning board (half or all of them receiving hefty salaries out of members own contribution) was devising more articulate plans to use these sincere members so that they can say to the world, we kept our promise to Ikeda Sensei.

These sincere (brainwashed) youths were toiling like dogs, day and night to rope in new youths. It was really pity to see so many educated, healthy and pure hearted youths being used as baits to satisfy the ego of one person, their so-called mentor Ikeda Sensei. Nothing is a bigger crime than this. India, being a spiritual country, people take religion very seriously and it is one of the core aspect their lives, unlike the western world. Indian are mostly God fearing people and chanting and prayers are very common to them. In mostly urban population youth going through economic hardships, relationship issues, work challenges and living Away from family look for a solace or a ray of hope in the fine sounding words of Soka Gakkai. Everyone buys the idea, while I’ll change, the world will change. They are not aware that they are only marketing Ikeda’s name and derailing themselves from a normal life. No one is getting anything out of it other than Ikeda or his paid workers.

Coming to the so called 100000 transformative youth campaign, on October 31st, 2017. Bsg software automatically increased its youth division membership from 97000 to 99000. Those who don’t know what a membership software is, it’s a database of all the members and shows the current membership on screen. Which almost each leader can see through a log in ID.

So all the members who have worked like dogs were duped, cheated and humiliated. The pity is they are still not aware of this fact.

So this is how Soka Gakkai is cheating, using and exploiting its members. This may be called spiritual mass murder or rape. This is what Soka Gakkai is. I honestly feel more and more youth from India will read it and take precautionary steps to save themselves from SGI’s trap.

Though the BSG has close to 200000 memberships, hardly 20-30000 come to its regular meetings. God saves those people.

BSG (India Soka Gakkai) from SGIwhistleblowers

BSG (Bharat Soka Gakkai), the Indian branch of SGI, had taken a target of 100000 youth division members in last November 2015. Their target date was November 2017. In spite of their various on going campaigns and forced agendas, they were less than 4000 in October 2017.

During the year of 2016, many youths sacrificed their time, energy, money to rope in their friends, family and even strangers in the name of creating a better world (or to bring more money to the BSG fund and to chant the name of Ikeda as the sole rescuer of humanity out of misery). In the name of changing the world many youths caused numerous problems to their families, in their workplace and almost had no social life outside the Gakkai.

At the same time the planning board (half or all of them receiving hefty salaries out of members own contribution) was devising more articulate plans to use these sincere members so that they can say to the world, we kept our promise to Ikeda Sensei.

These sincere (brainwashed) youths were toiling like dogs, day and night to rope in new youths. It was really pity to see so many educated, healthy and pure hearted youths being used as baits to satisfy the ego of one person, their so-called mentor Ikeda Sensei. Nothing is a bigger crime than this. India, being a spiritual country, people take religion very seriously and it is one of the core aspect their lives, unlike the western world. Indian are mostly God fearing people and chanting and prayers are very common to them. In mostly urban population youth going through economic hardships, relationship issues, work challenges and living Away from family look for a solace or a ray of hope in the fine sounding words of Soka Gakkai. Everyone buys the idea, while I’ll change, the world will change. They are not aware that they are only marketing Ikeda’s name and derailing themselves from a normal life. No one is getting anything out of it other than Ikeda or his paid workers.

Coming to the so called 100000 transformative youth campaign, on October 31st, 2017. Bsg software automatically increased its youth division membership from 97000 to 99000. Those who don’t know what a membership software is, it’s a database of all the members and shows the current membership on screen. Which almost each leader can see through a log in ID.

So all the members who have worked like dogs were duped, cheated and humiliated. The pity is they are still not aware of this fact.

So this is how Soka Gakkai is cheating, using and exploiting its members. This may be called spiritual mass murder or rape. This is what Soka Gakkai is. I honestly feel more and more youth from India will read it and take precautionary steps to save themselves from SGI’s trap.

Though the BSG has close to 200000 memberships, hardly 20-30000 come to its regular meetings. God saves those people.

The Profound Philosophy of the Koran by SGI Vice General Director Danny Nagashima

The following was stated by Danny Nagashima, SGI Vice General Director in the October 2001 "Living Buddhism", p. 5: r

"In any religion -- including ours -- there maybe individuals who come to power and do not act in accord with the teachings in which they claim to believe. In that case, they are functioning according to the evil in their own hearts. We must distinguish between that negative function of the human heart and THE PROFOUND PHILOSOPHY OF THE KORAN. History has shown that much evil has been committed in the name of religion. That evil does not originate from the teachings of any religion; it stems from the distorted minds of leaders who mislead people." (emphasis added).

R. Boyce replies: "So, according to Danny, all religions are good (if pressed, he would no doubt recognize an exception for Nichiren Shoshu), its only the people who are evil. This is a complete reversal of the Daishonin's actual teaching as reflected in the Rissho Ankoku Ron that the primary evil arises from incorrect religions and teachings which distort peoples' minds and leave them prostrate on the ground."

Bibliography for SGI's new paradigm

"Soka Gakkai has become a moderate religious organization promoting cooperation and dialogue with other world religions." * -- SGI's new paradigm

*Bibliography for SGI's new paradigm: 

1). Nichiren's Deathbed Writing, in which he reversed his earlier Four Dictums... "Nembutsu leads to Eagle Peak, Zen is the teachings of Enlightened masters, Shingon will save the nation, and Precept school is a great patriot of the nation." 

2). Establishing the Peace Through Interfaith Gosho 

3). "Shakyamuni Buddha and I, Nichiren, said that but meant this." -- from Nichiren's most important work, Nichiren's Secret Oral Teachings 

4). "Brahmanism is alright with me." -- from Saicho's On The Equality of All Teachings

SGI cult member replies to post, SGI is a Destructive Cult by definition

"You sir are an idiot! Where did you get your research from? Were you drunk? What a fool to make these claims. Your information is totally wrong and you need to stop criticizing SGI - you are probably jealous and want to be a priest so bad...or are you a priest of some crazy cult. Everything you wrote is absolute crap, never read anything so full of crap before. Stop blogging - you suck at it - get a life!!!" 

SGI should be ashamed, not proud

 "One could say the same for Catholics defending their Pope...or Tibetan Buddhists and the Dali Lama. Seriously, if you added 13 million people to the rolls of a religion, I would be strutting your stuff too. As for book stores...one will not find many Mormon books in a Jewish book store, or Catholic books in Baptist book store, etc. I mean really, your arguments are repetitive and nebulous...and certainly not convincing to anyone on this site. Tsk, tsk...such a hate. One could say the same for Catholics defending their Pope...or Tibetian Buddhists and the Dali Lama. Seriously, if you added 13 million people to the rolls of a religion, I would be strutting your stuff too.As for book stores...one will not find many Mormon books in a Jewish book store, or Catholic books in Baptist book store, etc. I mean really, your arguments are repetitive and nebulous...and certainly not convincing to anyone on this site. Tsk, tsk...such a hater!" -- SGI member

Reply: There are 1.5 Billion Muslims "strutting there stuff". It is truth, correct doctrine, and behavior which makes a religion great, not numbers. There is little truth, little correct doctrine, and much aberrant behavior in the Soka Gakkai. Having thrown out truth for gain, correct doctrine for Taisekeji doctrine, and shakubuku for shoju, SGI should be ashamed, not proud.

SGI interfaith

Proof text:

6. INTERFAITH

Based on the belief that SGI shares many core values with other religious groups and that the challenges facing humanity require us to work together to find solutions, SGI organizations in many countries regularly participate in interfaith activities focused on peace and nonviolence.

Interfaith Dialogues and Conferences:

 SGI-USA Sponsors Interfaith Discussion

On November 4, 2001, a panel discussion titled "A Dialogue on Peace—An Islamic and Buddhist Perspective" took place at the SGI-USA East Los Angeles Community Center, California, USA. The panel discussion was sponsored by SGI-USA and many Muslim residents in the area were invited to share and discuss Islamic principles of peace, historical perspectives of extremism in Islam and the Islamic perspective of women; Buddhist principles of peace were also examined.

 SGI-Mexico Attends Interfaith Conference

On November 15, 2001, an SGI-Mexico representative attended an interfaith conference, "Religious Unity Toward a Culture of Peace," at the Colegio Franco Mexicano in Monterrey, Nuevo Leon State, Mexico. The conference brought together representatives of various religious denominations within Christianity, Judaism, Islam and Buddhism.

 SGI-Mexico Participates in International Conference

Centro Universitario de Integración Humanística (CUIH) (Central University of Humanistic Integration) hosted the second international conference for building healthy communities on March 14-15, 2002, under the theme "Security for All," in Mexico City, Mexico. Some 1,000 participants from the legal, educational and religious fields attended. SGI-Mexico youth represented Buddhism and exchanged ideas and opinions on the role of religion in achieving peace. Christians, Jews, Muslims and Buddhists participated.

 SGI-Germany Interfaith Peace Discussion

In September 2002, SGI-Germany sponsored an interfaith discussion on peace which brought together representatives of the Christian, Islamic and Buddhist traditions, followed by a multicultural music and dance festival.

 SGI Supports EASA's Interfaith Dialogues Series

On October 24, 2003, SGI supported the ninth interfaith dialogue hosted by the European Academy of Sciences and Arts (EASA), titled "The Conception of Men," at the EASA headquarters in Salzburg, Austria. SGI has been supporting EASA's series of interfaith dialogue since 1997, covering such topics as environmental problems and human rights.

 SGI-USA Women Promote Interfaith Dialogue

In June 2003, SGI-USA women members in Long Island, New York, organized an interfaith peace conference entitled "Changing the Tides: Let's Resolve Conflict Through Dialogue."SGI Office of Public Information, 2011 37

 SGI-USA Hosts Interfaith Conference

In July 2004, SGI-USA hosted the NAIN and NAEIS joint annual conference, an interfaith conference and film festival at its New York Culture Center. Topics debatedincluded the role of faith-based organizations in combating racism, and public policy and the UN.

 SGI Canada Representatives Participate in Annual World Religions Conference

On October 2, 2004, the 24th World Religions Conference was held at the University of Waterloo, Ontario, Canada. Attendees included religious scholars, representatives of diverse faiths and some 700 local residents. With this year's theme, "Why Religion?" representatives from Christianity, Judaism, Aboriginal Spirituality, Sikhism, Hinduism, Islam, Atheism and Buddhism, discussed the need for religion in the present day, based on their respective views. SGI-Canada members took part as representatives of Buddhism.

 SGI-Bolivia Participate in Interfaith Forum

On November 29, 2004, SGI-Bolivia representatives participated in an interfaith forum discussing how religions can contribute to peace building. Nur University, Bolivia, hosted the forum titled "Religions and their Role in Peacebuilding," attended by representatives of Islam, Baha'i, Buddhism and Christianity, at the university campus in Santa Cruz, Bolivia.

 SGI-Spain Representative Chairs Symposium at Parliament of the World's Religions

The Parliament of the World's Religions, a major event of the "Universal Forum of Cultures—Barcelona 2004" in Barcelona, Spain, was held from July 7 to 13, 2004. Nearly 8,000 people from different religious groups attended the one-week conference. On July 13, an SGI-Spain representative chaired a symposium entitled "The Voices of Different Religious Traditions for Peace."

 SGI-Australia Interfaith Activities

In August 2004, SGI-Australia and Pax Christi cohosted an interfaith peace forum in Melbourne entitled "Interfaith Responses to Terrorism—Building a Peaceful World." In October the same year, SGI-Australia, two local Islamic groups and the Uniting Church of Australia hosted a conference in Sydney on "Race, Religion and Rhetoric."

 SGI-Argentina Youth Interfaith Event

SGI-Argentina youth hosted an interfaith dialogue on building a culture of peace in August 2004. Representatives of Catholic, Jewish, Muslim and Buddhist traditions participated.

 Pacific Islands Peace Conference on Guam Island

SGI, together with the Martin Luther King Jr. Human Rights Commission and the Indian Community of Guam, organized the second Pacific Islands Peace Conference, titled "Humanistic Education Fostering a Culture of Peace," on January 14, 2005, in Tumon, Guam. The forum brought together educators and religious leaders representing the diverse cultures of Guam and the South Pacific to share ideas about peacebuilding through education. SGI Office of Public Information, 2011 38

 SGI-Hong Kong Hosts Interfaith Seminar

SGI-Hong Kong hosted an interfaith seminar, titled "Unity and Diversity: How I Accommodate Other Religious Traditions in My Own Beliefs," at the SGI-Hong Kong Culture Center in May 2005. Christian, Buddhist, Muslim and Jewish representatives spoke about their organizations' ideals and engagement within society. Participants also held group discussions on various topics, such as the environment, terrorism and security issues.

 SGI-UK Hosts Seminar on Faith Groups and ESD

In 2006, SGI-UK collaborated with Development Education Associates (DEA) in the UK to host a one-day seminar on "Active Faith: Global Citizenship and Learning for the Future," examining the role of faith groups in education for global citizenship and sustainability in the UK.

 SGI-UK Hosts Interfaith Conference

On June 21, 2006, SGI-UK hosted an interfaith conference at Taplow Court. The 30 participants represented Catholic, Jewish, Muslim, Hindu and Buddhist traditions, as well as international NGOs, including Save the Children. Attendees held active discussions on resolving global issues, such as epidemics, war and conflicts, and environmental destruction.

 SGI Participates in World Public Forum "Dialogue of Civilizations"

The World Public Forum (WPF) held its fourth general meeting of "Dialogue of Civilizations" in Rhodes, Greece, from September 27 through October 1, 2006. Representatives of SGI and the Institute of Oriental Philosophy (IOP), an affiliated organization, joined over 600 scholars and researchers from 62 countries to discuss peace and intercultural dialogue.

 International Interfaith Roundtable Forum in New Zealand

On February 13, 2008, SGI-New Zealand hosted an international interfaith roundtable forum in Wellington entitled "The Role of Interfaith Dialogue in Building Bridges Towards Peace and Security," cosponsored by Victoria University of Wellington and the New Zealand Institute of International Affairs. Over 60 people attended, including representatives from the embassies of the USA, UK, Russia, Pakistan, Thailand, Singapore, Australia and Spain, together with civil society representatives, academics, government officials, interfaith leaders and university students. An SGI representative spoke, representing SGI as well as the Committee of Religious NGOs at the UN.

 SGI-USA Participates in Interfaith Roundtable on Hate Crimes in USA

On June 26, 2008, in a suburb of Los Angeles (LA), California, USA, the LA County Human Relations Commission hosted an interfaith roundtable on hate crimes. The commission's Executive Director Robin Toma invited 33 leaders representing a broad diversity of faith communities, including SGI-USA.

 Singapore Soka Association Participates in Interfaith Forum

An interfaith forum titled "From Tolerance to Acceptance," was held on August 30, 2008, at the Tampines West Community Club in Singapore. Speakers included Associate SGI Office of Public Information, 2011 39 Professor Syed Farid Alatas from the Department of Malay Studies at the National University of Singapore, Singapore Soka Association (SSA) Vice General Director Chan Heng Yuen, and Executive Director Laurence Wee of the Presbyterian Community Services. The event was sponsored by the Ministry of Community Development, Youth

and Sports and organized by the Tampines West Inter-Racial and Religious Confidence Circle (IRCC).

 Soka Gakkai Malaysia Participates in Interfaith Prayer for Peace 

On September 12, 2008, Soka Gakkai Malaysia (SGM) was invited by the Catholic Church of St. Francis of Assisi (SFA), Cheras, Malaysia, to participate in the interfaith event, "Understanding World Religions." SFA organized the event to promote greater understanding of the various faith traditions in the country. Along with SGM, Angkatan Belia Islam Malaysia (ABIM), Hindu Sangam, Buddhist Maha Vihara and the Sikh community participated. Representatives from various faiths took turns to pray in their own tradition for the peace of the nation. In September 2009, SGM participated in a similar event with the theme "Unity in Diversity in 1Malaysia" organized by the Malaysian Consultative Council of Buddhism, Christianity, Hinduism, Sikhism and Taoism (MCCBCHST) in Ipoh, Malaysia.

 Three Faiths Community Education Conference Held in UK

On November 14, 2009, young Buddhists, Muslims and Christians held a "Three Faiths Community Education Conference" at the SGI-UK South London National Center. The event was an offshoot of the Three Faiths project, which was initiated by SGI-UK in 2008 to address concerns about racial discrimination and harassment among young people in South London—in particular, against young Muslims. Young people facilitated workshops in which they were encouraged to have honest, open dialogue and investigate together concepts of race, identity, racism and Islamaphobia.

 Participation in the Parliament of the World's Religions Events Held in USA, Spain and Australia

On April 19, 2009, SGI-USA's World Peace Ikeda Auditorium in Santa Monica, California, hosted the Los Angeles Pre-Parliament Event of the Southern California Committee for a Parliament of the World's Religions (SCCPWR). The event, attended by 300 people representing 20 religious groups, was part of the preparations for the fifth Parliament of the World's Religions held in Melbourne, Australia, in December 2009. 

On June 14, 2009, the fourth Catalan Parliament of Religions took place at the University of Lleida in Lleida, Catalonia, Spain, as a pre-event for the Parliament of the World's Religions. The UNESCO Association of Lleida organized the event, which was co-hosted by many other organizations, including SGI-Spain. As the opening event for the Catalan Parliament of Religions, "The Lotus Sutra—A Message of Peace and Harmonious Coexistence" exhibition was shown at the Lleida Public Library in Lleida, between April 28 and May 16, 2009, cosponsored by the University of Lleida, UNESCO Association of Lleida, the Institute of Oriental Philosophy (IOP) and the Institute of Oriental Manuscripts of the Russian Academy of Sciences, and supported by SGI-Spain. SGI Office of Public Information, 2011 40

SGI delegates joined voices with representatives of other religions during the Parliament itself, held in Melbourne, Australia, from December 3-9, 2009. In one of the panels, entitled "Nuclear Non-Proliferation: Response and Advocacy by ReligiousCommunities," presentations were made by representatives of Islam, Christianity, Judaism and Buddhism, calling for moral leadership by the world's religions in the effort to abolish nuclear weapons. SGI representatives also spoke at other panels on a Culture of Peace, the Earth Charter and depression, during the world's largest interfaith forum. In addition, SGI showed two exhibits during the Parliament; "From a Culture of Violence to a Culture of Peace: Transforming the Human Spirit," and "Dark to Dawn: Being Creative about Depression."

 SGI Joins Workshop on Faith-Based Organizations and Development in Southeast Asia

From December 14-15, 2009, an SGI representative attended a workshop on "Global Development and Institutions Inspired by Faith in Southeast Asia" co-organized by the Berkeley Center for Religion, Peace and World Affairs at Georgetown University, Washington D.C., and the World Faiths Development Dialogue (WFDD), held in Phnom Penh, Cambodia. The workshop, the latest in a series of six regional meetings aimed at "mapping" the involvement of faith-based organizations in development work, was attended by 20 individuals from different countries in Southeast Asia representing a wide range of organizations from Muslim, Christian and Buddhist traditions.

 Singapore Soka Association Joins Interfaith Forum

On February 6, 2010, an interfaith forum titled "Religious Boundaries and Common Space," was hosted by the Tampines West Inter-Racial and Religious Confidence Circle (IRCC), held at the Tampines West Community Club. Attendees included Senior Parliamentary Secretary for Education and Home Affairs Masagos Zulkifli, staff from Jamiyah Home for the Aged, members of Darul Ghufran Mosque, students and educators from schools in Tampines West as well as 70 SSA youth.

 SGI-Australia Youth Leaders Participate in Interfaith Exchange

On July 17, 2010, twenty-eight SGI-Australia (SGIA) youth leaders of the newly formed SGIA Peace Culture Education Department (PCE) joined twenty-six Muslim counterparts From La Trobe University Center for Dialogue Young Muslim Leadership Program for an interfaith exchange titled ―Celebrating the Dignity of Life‖. This was the third such dialogue held between the Young Muslim Leadership Program and SGIA.

 SGI Representatives Participate in Interfaith Dialogue in Thailand

From August 22-26, 2010, SGI representatives participated in an interfaith dialogue between Buddhists and Christians, sponsored by the Lutheran World Federation (LWF) and the World Council of Churches (WCC), at Payap University in Chiang Mai, Thailand.

 SGI-Germany hosts Interfaith Dialogue On June 4, 2011, an interfaith event was held at the SGI-Germany Culture Center in Mörfelden-Walldorf, as part of an open day event celebrating its 25th anniversary. The event included an interfaith panel discussion among representatives of the Christian, Islamic and Buddhist communities and was promoted by the town of Mörfelden-Walldorf as a way of increasing awareness and understanding of different cultures within the city. SGI Office of Public Information, 2011 41

 SGI Joins Interfaith Events Commemorating 10th Anniversary of 9/11 Attacks

SGI-USA member Emily Aoyama, whose father was killed in the 9/11 attacks, contributed a speech to a multifaith event held at St. John’s University, New York on September 11, 2011, commemorating the tenth anniversary. The event was linked by video to a high-level interfaith conference hosted by the Community of Sant’Egidio and the Archdiocese of Munich entitled ―Bound to Live Together: Religions and Cultures in Dialogue‖ held in Munich from 11-13 September. In Washington DC, the SGI-USA Center was one of the places, among Christian, Sikh, Jewish and Muslim, that welcomed participants on the annual ―Unity Walk‖ to places of worship in the central part of the city on September 11, 2011.

In Singapore on September 11, 2011, the Singapore Soka Association (SGI-Singapore) welcomed 1,000 participants to its Tampines center for a memorial event organized by Mercy Relief which brought together representatives of all Singapore’s major religions. Participation in UN Processes in Cooperation with the NGO Community

 Committee of Religious NGOs at the United Nations

The Committee is composed of the representatives of religious, spiritual or ethical NGOs. Since 1972, the Committee has been meeting regularly to share information and insights on issues and events at the United Nations. Serving in the Bureau of the Committee since 1999, SGI helps organize activities such as monthly briefings. SGI's UN representative in New York served as President of the Committee from 2004 to 2007.

 Interfaith Service for the Opening of UN General Assembly

On September 14, 2004, the Annual Interfaith Service for the Opening of the United Nations General Assembly took place in New York. Attendees included UN SecretaryGeneral Kofi Annan, Mrs. Nane Annan, President of the 59th session of the UN General Assembly Jean Ping and many representatives of UN NGOs. SGI's UN representative in New York spoke at the gathering, representing the Committee of Religious NGOs at the UN. He also spoke at the service in 2005 and 2006.

 Tripartite Forum on Interfaith Cooperation for Peace

The Forum is a partnership of UN system organizations, Member States and civil society organizations on interfaith dialogue and cooperation for peace. Launched in March 2006, the Forum has been joined by fifteen UN system organizations, including UNESCO and the Department of Economic and Social Affairs, 50 governments and numerous NGOs coordinated by the Committee of Religious NGOs at the UN. Two major conferences have been organized so far. The first was on June 2005, attended by more than 400 representatives from the UN, governments and civil society. The President of the General Assembly and other senior UN officials also participated. The second was a high-level conference on September 2006 where the General Assembly President, the President of Senegal, and the Foreign Secretary of the Philippines participated.SGI Office of Public Information, 2011 42

The SGI has been actively participating in the Forum since its inception, and as then President of the Committee of Religious NGOs at the UN, SGI's representative spoke at both conferences on behalf of civil society.

 SGI-USA Representative Speaks at Interfaith Event During UN Commission on the Status of Women

On March 1, 2006, the Temple of Understanding, an NGO accredited with the UN, hosted a lecture on "Religion and Global Citizenship" in New York. This event was an official parallel event of the 50th session of the Commission on the Status of Women at the UN headquarters. Some 70 individuals attended, including government officials and UN and NGO representatives. Under the theme "Women in Leadership: Religion, Vocation, and Identity," women from four religious traditions—Buddhism, Christianity, Hinduism and Judaism, discussed their roles as global citizens and how gender and faith influence their efforts for peace and social justice. An SGI representative was one of the four panelists.

 High-level Dialogue on Interreligious and Intercultural Cooperation and Understanding for Peace 

The General Assembly convened the first-ever High-level Dialogue on Interreligious and Intercultural Cooperation and Understanding for Peace on October 4 and 5, 2007. An SGI representative served on the Civil Society Task Force, which consisted of representatives from relevant UN offices and NGO committees.