Sunday, January 27, 2019
The Ten Honorific Titles of the Buddha
These ten honorific titles of the Buddhas appear in many Sutras and are reiterated frequently in the Lotus Sutra and other Sutras. The ten titles apply generally to all Buddhas everywhere.
- The One That Has Come (Tathagata) - This refers to the One that comes down to this world from the realm of the absolute spiritual reality to enlighten living beings (and then reenters Nirvana, returning back to that absolute reality).
- Worthy of Offerings or Worthy of Worship (Arhat) - Early Buddhists depended upon alms for a living and practiced begging (Bhiksu, the Sanskrit word for monk, literally means ‘beggar’ or requester of alms’). By giving to the Bhiksus, patrons planted good spiritual roots by practicing generosity, the primary Bodhisattva virtue. Buddhism, like any other religion, depended upon patronage to survive in this world and spread the Dharma. Those that attained true nobility and selflessness were called Arhats, ‘worthy of alms’ or ‘worthy of worship’. By worshipping the Buddha, one practices the primary virtue of the Bodhisattvas.
- Truly Omniscient (Samyak Sambuddha) - Having the ‘Wisdom of All’, awakened to the oneness of all things. Seeing beyond duality and yet understanding how all things properly fit in to the great fabric of the one reality. This is understanding the three truths.
- Perfect in Illumination and Conduct (Vidya-carana-sampanna) - Perfection in both spiritual understanding (of Nirvana, selflessness, and impermanence, the 3 seals of the Dharma) as well in one’s actions (thoughts, words and deeds).
- Well Departed (Sugata) - The opposite of ‘The One That Has Come’ (Tathagata) - One who leaves this world a better place upon leaving it.
- Understanding the World (Lokavit) - Understanding cause and effect, karma and retribution, the destiny of all paths, the past, present and future, and the Saha world, the mortal realm of Life & Death (Samsara).
- Supreme (Anuttara) - Unexcelled, peerless. It is often used in conjunction with ‘Truly Omniscient’. When they are paired, it refers to the total blending of the three truths, the perfection of enlightenment.
- Tamer of Men (Purusa-damya-sarathi) - Like the tamer of elephants and lions, the Buddha is able to bring the emotional distress (klesas) of others under control and make them serene and illumined.
- Teacher of Gods and Men (Sasta deva-manusyanam) - The Buddha is able to teach of morality to gods (devas) and men (manusyas) to keep them from evil and is also able to teach them of liberation from the mortal realm of Life & Death.
- The World Honored Enlightened One (Buddha-Bhagavan or Buddha-Lokanatha) - The Enlightened or Awakened One (Buddha) refers to the one who is awakened to the true Nirvana, who recognizes that this enlightenment dwells in all living beings and who is determined to awaken this in all living beings. When revealed in this world, this enlightened one (Buddha) is honored by all living beings.
Guided by Sutra (Law) or by Mentor (person)?
"...in my original prayer I made a vow that: I should not have a prejudice in favor of any sect; I should adopt whichever sect shows evidence of being the teaching of the Buddha and is reasonable; I should be guided solely by the sutras, not by the commentators of India, translators and minister-masters in China; regarding the doctrines of Buddhism, I should not be afraid of even being punished by a king, not to talk of persecutions by the people below him; I should not follow instructions against the Buddha's teachings even if they are given by my parents, teacher and elder brother; and I should speak up honestly as expounded in sutras regardless whether or not people believe in me." (Refutation to Ryokan-bo)
Nichiren on the Lotus Sutra in India
“The characters Myoho-renge-kyo are Chinese. In India, the Lotus Sutra is called Saddharma-pundarika-sutra. The following is the mantra concerning the heart of the Lotus Sutra composed by the Tripitaka Master Shan-wu-wei: namah samanta-buddhanam om a a am ah sarva-buddha-jna-sakshebhyah gagana-sambhavalakshani saddharma-pundarika-sutra jah hum bam hoh vajrarakshaman hum svaha: Hail to all the Buddhas! Three- bodied Thus Come Ones! Open the door to, show me, cause me to awaken to, and to enter into the wisdom and insight of all the Buddhas. You who are like space and who have freed yourself from form! Oh, Sutra of the White Lotus of the Correct Law! Cause me to enter into, to be everywhere within, to dwell in, and to rejoice in you. Oh, Adamantine Protector! Oh, empty, aspect-free, and desire-free sutra!” — Opening of the Eyes
The Ikeda complex
Far better than having millions of SGI members running around mimicking Ikeda's thoughts, words, cadence, and mannerisms is having one or two faithful disciples who adopt Nichiren's manner. Derisively, SGI says of those who follow Nichiren's way, "Nichiren complex". This too is far better than the Ikeda complex which they exhibit. At least, the "Nichiren complex" is based on the Lotus Sutra and Gosho rather the fictionalized Human Revolution novel.
What is Gohonzon?
"Question: Is there a correct teaching that was not propagated even by T’ien-t’ai and Dengyō?
Answer: Yes, there is.
Question: What sort of teaching is it?
Answer: It consists of three things. It was left behind by the Buddha for the sake of those who live in the Latter Day of the Law. It is the correct teaching that was never propagated by Mahākāshyapa orĀnanda, Ashvaghosha or Nāgārjuna, T’ien-t’ai or Dengyō.
Question: What form does it take?
Answer: First, Japan and all the other countries throughout Jambudvīpa should all make the Shakyamuni Buddha of the essential teaching their object of devotion. In other words, the Shakyamuni and Many Treasures who appear in the treasure tower, all the other Buddhas, and the four bodhisattvas, including Superior Practices, will act as attendants to this Buddha. Second, there is the sanctuary of the essential teaching. Third, in Japan, China, India, and all the other countries of Jambudvīpa, every person, regardless of whether wise or ignorant, will set aside other practices and join in the chanting of Namu-myoho-renge-kyo. This teaching has never been taught before. Here in the entire land of Jambudvīpa, in all the 2,225 years since the passing of the Buddha, not a single person chanted it. Nichiren alone, without sparing his voice, now chants Namu-myoho-renge-kyo, Namu-myoho-renge-kyo."
Commentary:
"First, Japan and all the other countries throughout Jambudvīpa should all make the Shakyamuni Buddha of the essential teaching their object of devotion. In other words, the Shakyamuni and Many Treasures who appear in the treasure tower, all the other Buddhas, and the four bodhisattvas, including Superior Practices, will act as attendants to this Buddha."
Therefore, the Gohonzon is nothing other than Shakyamuni Buddha of the essential teaching.
To the innocent victims of the Soka Gakkai and Nichiren Shoshu...
Why do SGI members and especially leaders fall pray to more affliction and death and their roads [in general] are paved with broken dreams?
“Answer: It is the way of scholars these days to assert that only those who possess superior wisdom and strenuously exert themselves in the practice of meditation have the capacity to benefit from the Lotus Sutra, and to discourage persons who lack wisdom from even trying. But this is in fact an utterly ignorant and erroneous view. The Lotus Sutra is the teaching that enables all living beings to attain the Buddha way. Therefore, the persons of superior faculties and superior capacity should naturally devote themselves to contemplation and to meditating on the Law. But, for persons of inferior faculties and inferior capacity, the important thing is simply to have a heart of faith. Hence the sutra states: “If there are good men or good women who . . . believe and revere it with pure hearts and harbor no doubts or perplexities, they will never fall into hell or the realm of hungry spirits or of beasts, but will be born in the presence of the Buddhas of the ten directions.” One should have complete faith in the Lotus Sutra and look forward to being born in the presence of the Buddhas in one’s next life.” — Questions and Answers on Embracing the Lotus Sutra – 1263
“Answer: It is the way of scholars these days to assert that only those who possess superior wisdom and strenuously exert themselves in the practice of meditation have the capacity to benefit from the Lotus Sutra, and to discourage persons who lack wisdom from even trying. But this is in fact an utterly ignorant and erroneous view. The Lotus Sutra is the teaching that enables all living beings to attain the Buddha way. Therefore, the persons of superior faculties and superior capacity should naturally devote themselves to contemplation and to meditating on the Law. But, for persons of inferior faculties and inferior capacity, the important thing is simply to have a heart of faith. Hence the sutra states: “If there are good men or good women who . . . believe and revere it with pure hearts and harbor no doubts or perplexities, they will never fall into hell or the realm of hungry spirits or of beasts, but will be born in the presence of the Buddhas of the ten directions.” One should have complete faith in the Lotus Sutra and look forward to being born in the presence of the Buddhas in one’s next life.” — Questions and Answers on Embracing the Lotus Sutra – 1263
“Thus faith is the basic requirement for entering the way of the Buddha.” –The Daimoku of the Lotus Sutra – 1266
“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 he 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.” –On Practicing the Buddha’s Teachings – 1273
“Do the other sutras reveal that the Buddha originally attained enlightenment numberless major world system dust particle kalpas ago? Do they tell how the people formed a bond with the Lotus Sutra when it was expounded major world system dust particle kalpas ago? What other sutra teaches that one can gain immeasurable benefit by arousing even a single moment of faith in and understanding of it, or that incalculable benefits will accrue even to the fiftieth person who rejoices upon hearing of it? The other sutras do not claim that even the first, second, third, or tenth listener can obtain such great benefit, let alone the fiftieth.” — Teaching Practice and Proof – 1274
“On the other hand, if you believe these doctrines, you will become a Buddha of perfect enlightenment. How, then, are you to go about nurturing faith in the Lotus Sutra? For if you try to practice the teachings of the sutra without faith, it would be like trying to enter a jeweled mountain without hands [to pick up its treasures], or like trying to make a thousand-mile journey without feet. The answer is simply to examine the proof that is close at hand, and thus to take hold of faith that is far off.” — Letter to Horen – 1275
“But if we are weak in faith, we will never reach that wonderful place.” — Fourteen Slanders – 1276
“And because our wisdom is inadequate, he teaches us to substitute faith for wisdom, making this single word “faith” the foundation. — On The Four Stages of Faith and the Five Stages of Practice – 1277
“If the beginner tries to practice the five paramitas at the same time that he embraces the Lotus Sutra, that may work to obstruct his primary practice, which is faith.” (Ibid.)
“It will no doubt depend on the strength of your faith.” — The Real Aspect of the Gohonzon – 1277
“Later he repented of it, revered the Great Teacher T’ient’ai, and put his faith in the Lotus Sutra; so he escaped the path of evil.” — Letter to Shomitsu-bo – 1277
“As for other types of people, it would appear that, even if they do not understand the meaning of the Lotus Sutra and are ignorant but have earnest faith, then they will invariably be reborn in a pure land.” — How Those Initially Aspiring to the Way Can Attain Buddhahood Through the Lotus Sutra – 1277
“One would therefore expect to find more victims of the epidemic among Nichiren’s followers than among the believers of Nembutsu, or priests of the True Word, Zen, and Precepts schools. For some reason, however, there is less affliction and death among Nichiren’s followers. It is indeed mysterious. Is this because we are few in number, or because our faith is strong?” — The Treatment of Illness – 1278
As far as citing the death and misfortune of SGI [or NST] leaders and members who I have known or those whose misfortunes have been documented, not one event can be proven false. It is either punishment or the Three Obstacles and Four Devils. Since only those who practice as the Lotus Sutra preaches encounter the Three Obstacles and Four Devils, their misfortune is due solely to punishment [since they practice(d) in opposition to the teachings of the Sutra].
From the perspective of the Lotus Sutra, the top SGI leaders, in particular, suffer(ed) punishment as an effect of bad causes and misdeeds against the Law and its votaries. I am as dispassionate as the effect itself. I am neither sad nor gleeful regarding the misfortunes of the enemies of the Law. Regarding my friends who were innocent victims of the warped SGI and NST faith and practice, of course I am saddened.
To those here who are innocent victims of SGI and NST, believing the lies and distortions of these evil leaders and priests, I encourage you to stop listening to them and begin listening to Shakyamuni Buddha and Nichiren Daishonin through the Lotus Sutra and Gosho. Believe with your whole heart that the Mystic Law, the Law of the one vehicle of Buddhahood, has been the only teaching that enables all people to become Buddhas.
What The Buddha Said About Eating Meat
The priest Jerry Shinkei Marcheso's full refutation of Veggie Eddie to follow. Here is my take.
The Buddha died eating a rancid pork dish.
The Lotus Sutra DOES NOT exclude anyone from Buddhahood.
Even those who commit the Five Cardinal Offenses can attain Buddhahood through the Lotus Sutra:
five cardinal sins The five most serious offenses in Buddhism: (1) killing one’s father, (2) killing one’s mother, (3) killing an arhat, (4) injuring the Buddha, and (5) causing disunity in the Buddhist Order. Committing any of them causes one to fall into the Avichi hell, or the hell of incessant suffering.
But not meat eaters?
Nichiren teaches:
In addition to the three pronouncements of the Buddha in the “Treasure Tower” chapter of the Lotus Sutra, the “Devadatta” chapter contains two enlightening admonitions. [The first reveals that Devadatta will attain Buddhahood.] Devadatta was a man of incorrigible disbelief, of the type called icchantika, and yet it is predicted that he will in the future become a Buddha called the Thus Come One Heavenly King. The forty volumes of the Nirvana Sutra state that [all beings, including the icchantikas, possess the Buddha nature, but] the actual proof of that is found in this chapter of the Lotus Sutra. There are countless other persons such as the monk Sunakshatra or King Ajātashatru who have committed the five cardinal sins and slandered the Law, but Devadatta is cited as one example to represent all the countless others; he is the chief offender, and it is assumed that all lesser offenders will fare as he does. Thus it is revealed that all those who commit the five or the seven cardinal sins or who slander the Law or who are icchantikas inherently opposed to taking faith will become Buddhas like the Thus Come One Heavenly King. Poison turns into sweet dew, the finest of all flavors."
"...Those who possessed the capacity to gain enlightenment through either the provisional or true Mahayana sutras have long since disappeared. In this impure and evil age, Namu-myoho-renge-kyo of the “Life Span” chapter, the heart of the essential teaching, should be planted as the seeds of Buddhahood for the first time in the hearts of all those who commit the five cardinal sins and slander the correct teaching. This is what is indicated in the “Life Span” chapter where it states, “I will leave this good medicine here. You should take it and not worry that it will not cure you.”
"Answer: The Meditation Sutra belongs to the provisional teachings, while the Lotus Sutra represents the true teaching. In no way are they equivalent. The reason is that when the Buddha appeared in the world, though he spent forty years and more preaching various doctrines, he had a great aversion to persons of the two vehicles, to evil persons, and to women, and said not a single word about the possibility of their attaining Buddhahood. In this one [Lotus] sutra, however, he stated that even those of the two vehicles, for whom the seeds of Buddhahood had rotted; Devadatta, who had committed three cardinal sins; and women, who are ordinarily hindered by the five obstacles, could all become Buddhas. This is clearly stated in the text of the sutra."
"On the other hand, if suddenly you should feel, for example, the approach of death, then even if you are eating fish or fowl, if you are able to read the sutra, you should do so, and likewise chant Nam-myoho-renge-kyo. Needless to say, the same principle applies during your period of menstruation."
Nichiren and the Lotus Sutra teach that even animals will attain Enlightenment through the Lotus Sutra:
Salvation for the Suffering Animals by Graham Lamont
The power of the Lotus Sutra or Hokekyo to save all beings through our power of faith is proven by the attainment of Buddhahood dramatically demonstrated by the Dragon Girl in the “Chapter of Devadatta” 12 and referred to in the last quotation in the previous section: “They all saw the Dragon Girl .... attain True Enlightenment.” Although this event has several profound spiritual meanings for us, which I hope to explore in future issues, it can be noted here that Nichiren Shonin declares that this passage refers to “the Ten Realms which the Realm of the Beasts possesses.” (Kanjin honzon sho, STN, v. 1, 704) That is, even the Realm of Beasts possesses the Buddha Realm as well as the other Realms and, therefore, must inevitably attain Buddhahood. He also states:
“Though having the vile body of a dragon beast, born even as a woman and not even mature in years, she was scarcely eight years old. Though it was not at all expected, by the teaching and converting of Manjushri, within the sea between the “Dharma Teacher” and the “Devadatta” {Chapters] when He had scarcely preached the “Chapter of the Jewelled Stupa”, it was wondrous thing that she became a Buddha. If it were not for the power of the Hokekyo, how could it be thus? Therefore, Myoraku wrote, indeed, ‘The practice is shallow but the merit profound in order to reveal the Sutra’s power.’” (Kito sho, STN, v. 1, 673-674, citing the Hokke mongu ki (T.34.344c)
On a more immediate level Nichiren Shonin writes that the power of the faith of the Daimoku, “Namu Myoho renge kyo” extends from our realm into the Realm of Beasts. In the second year of Koan (1279) the Tonsured Layman of Nakaoki erected a sotoba or memorial offering plaque of wood (originally deriving from the “stupa” or reliquary mounds) for their deceased daughter on the thirteenth anniversary of her death; concerning this sotoba Nichiren comments:
“.... because on its face you displayed the Seven Characters “Namu Myoho renge kyo”, when the north wind blows the scaly tribe (fish) of the Southern Sea, meeting that wind, will leave the sufferings of the great sea and when the east wind comes the birds and deer of the western mountains, having had that wind touch their bodies, shall escape the Way of the Beasts and they shall be reborn in the Inner Cloister of Tushita. How much more the human beings who have a following joy (zuiki) for that sotoba, touching it to their hands and seeing it with their eyes! Think that it is like the moon’s reflection when the water is clear and the reverberation when they strike the drum that by the merit of that sotoba the departed parents shall also illuminate the Pure Land like the sun and moon of heaven and the person of filial nurture as well as his wife and children shall have a lifespan of a hundred and twenty years in the present world and in the after life shall go to the Pure Land of the Spiritual Mountain (ryozen jodo). Henceforth on subsequent sotobas you should display the Title (Daimoku) of the Hokekyo.” (Nakaoki nyudo goshosoku, STN, v. 2, 1718-1719)
This wonderful passage with its rather long sentences shows the power of the Daimoku to save all beings once the initial act of faith is made: after the memorial sotoba was set up in faith as an act of good for the departed (tsuizen), its power (which is a combination of the power of the Dharma, the power of the Eternal Buddha, and the power of the faith of the donor) spread to the donor’s family, rescuing his departed parents and his whole kindred. This, of course, is further proof of what was said above about one person’s faith in the Hokekyo benefitting not just one person but all those associated with that person. Clearly Nichiren was primarily concerned with the salvation of humankind, for he says, “How much more the human beings”. (Incidentally, the reference to “a lifespan of a hundred and twenty years” is not necessarily to be taken literally but is a traditional Buddhist expression of the longest life possible under the circumstances.)
However, the power of “Namu Myoho renge kyo” overflows into the world of the suffering beasts, who are being punished for their evil past deeds; through the power of the Daimoku written in faith they, too, are liberated and brought to the Inner Cloister of the Tushita Heaven. In conventional terms this Inner Cloister is the best part of Tushita Heaven where the next Buddha, the Great Bodhisattva Maitreya (Miroku In Japanese) dwells and preaches; it is, in reality, a Pure Land. However, Nichiren has explained in the Shugo kokka ron (STN, v. 1, 129-130) that when the Lotus Sutra speaks of such places of excellent rebirth, such as this Tushita Heaven, the Trayastrimsha (Toriten: Heaven of the Thirty Three), and the Western Pure Land of the Buddha Amida, it is giving names from the Previous Sutras to the one true Pure Land of the Eternal Buddha Shakyamuni, the Pure Land of the Spiritual Mountain which is described in the Sixteenth Chapter of the Lotus Sutra. Thus by the power of “Namu Myoho renge kyo” and the faith and practice of those who receive and keep this quintessence of the supreme Hokekyo, even the suffering beasts will attain Buddhahood in the Eternal Pure Land.
But not carnivores like lions and tigers and eagles? Hitler was a vegetarian. The Buddha ate meat.
Even plants, according to the Lotus Sutra and Nichiren, can obtain enlightenment... a thorough discourse on this to follow. Suffice it to say that according to the Lotus Sutra the distinction between sentience and insentience is blurred. The Gohonzon is a plant. The Gohonzon is the Eternal Buddha, not merely a representation. Nichiren teaches that the Gohonzon is the teacher of all Buddhas throughout the universe. Likewise, the Lotus Sutra, as taught by Nichiren, is itself the Buddha's Body. The constitution of the United States is paper and ink but millions have died protecting it.
Some people who claim to be strict vegetarians eat, for example, Jiffee peanut butter. Those tiny black things in the peanut butter are insect parts, a certain amount of insect matter in peanut butter is allowed by the Food and Drug Administration. Vegetarians kill thousands of insects (and birds) in their car daily or they kill worms and other critters while walking in the garden. We, as a rule, don't kill anything. The Buddha taught, as long as the meat was not killed, either by us or expressly for us, we could eat the meat offered to us. Me personally, I don't even kill ants or spiders, however, as a doctor, I kill round and flat worms and various other parasites in order to save human beings. A rabid animal is killed to protect our selves and our children.
Since the meat in the supermarkets and restaurants was not killed expressly for us, the Buddha taught it was ok to eat it.
Tuesday, January 22, 2019
“Montei” or "Teachings Hidden in the Depths."
The Nichiren Shoshu and SGI response to the clear canon of Nichiren Daishonin and the lucid arguments of his faithful disciples, is “Montei” or "Teachings Hidden in the Depths."
Nichiren Daishonin discussed this principle in such Goshos as the Opening of the Eyes, The Selection of the Time, and On Repaying Debts of Gratitude He taught that he revealed all the important teachings hidden in the depths of the Lotus Sutra, ie: The Three Great Secret Laws, and "now, there is nothing left to reveal." Once the pagoda was completed by Nichiren Daishonin, it is our merit and virtue to praise, admire, and maintain it for future generations, not to tear it down while building cheap imitations.
We preserve the magnificent Lotus Sutra pagoda in two ways: By living the teachings as revealed by Nichiren Daishonin and by pointing out the shoddy craftmanship and substandard foundation of the Nichiren Shoshu and SGI pagoda.
"Beholding the living body of Shakyamuni Buddha" - Nichiren
"....but Shakyamuni [by bestowing upon us the character myo] has granted us as many benefits as if we ourselves had fulfilled all the practices of the six paramitas"
"And among the Sutras, the Lotus Sutra is a manifestation in writing of Shakyamuni Buddha's intent; it is his voice set down in written word."
"Shakyamuni Buddha and the written words of the Lotus Sutra are two different things but their heart is one. Therefore, when you cast your eyes upon the words of the Lotus Sutra you should consider that you are beholding the living body of the Buddha Shakyamuni."
"However the Buddha recognizes each character as a golden Lord Shakyamuni.' This is the meaning of the statement that '[one who is able to hold this Sutra] thereby holds the Buddha's body' "
"The Son of Heaven utters not a single word in vain' and 'the words of the Dharma King contain no falsehood'. A wise ruler will never lie, even if it should bring about his ruin. How much less would Shakyamuni Buddha ever speak falsely!"
"Only the Lotus Sutra represents the wonderful teaching preached directly from the golden mouth of Shakyamuni Buddha, who is perfectly endowed with the three bodies."
"The nation of Japan today has turned its back on the Lotus Sutra and cast aside Shakyamuni Buddha."
"Therefore, the words of this Sutra are indeed the very soul of Shakyamuni Buddha. And since every single word constitutes the soul of the Buddha, Shakyamuni Buddha will protect persons who practice this Sutra as though he were protecting his very own eyes. He will accompany such persons just as a shadow accompanies a body. How then could the prayers of such persons not be answered."
"In the same volume in the Lotus Sutra, the Buddha says, 'for the sake of the Buddha way I have in countless different lands from the begining until now widely preached various sutras, but among them this Sutra is foremost'. This passage means that Shakyamuni Buddha has appeared in countless lands, taking different names and assuming varying life spans."
"I Nichiren, humble person though I am, have received Lord Shakyamuni's royal command and come to this country of Japan."nichiren ccccccnichuren
How to establish actual,proof
Actual proof as a standard for the superiority of a religion or philosphy is the most important of the three proofs [documentary, theoretical, and actual]. There must be a way to establish actual proof or all philosophies and religions would be equally valid. There are several ways to establish actual proof. Historicity is one way but as a retrospective device, it is not as powerful as a prospective device such as a rain challenge, prophecies, predictions, and formal debates. Likewise, thusness, or the actuality of a teaching and the behavior of the believers of a particular teaching is an important aspect of actual proof. For example, there is not one exhortation to violence in the Lotus Sutra and the non-violent behavior of the votaries of the Lotus Sutra can be contrasted with the call for violence in the Bible and Q'uran and the actual violence perpetrated by Muslims, Christians, and Jews. Merely leading an ethical life and performing good deeds is a less powerful standard of actual proof because followers of all religions are capable of adhering to this standard.
The Lotus Sutra is foremost
Chapter 23 of the Lotus Sutra, The Former Deeds of Medicine King Bodhisattva
"If, further, a person filled the three thousand great thousand world system with the seven treasures and offered it to the Buddha, to the great Bodhisattvas, Pratyekabuddhas, and Arhats, the merit and virtue that person would obtain would not be equal to that of one who receives and upholds even a single four-line verse of the Dharma Flower Sutra, for the latter�s blessings are greater by far.
"Constellation King Flower! Just as, for example, among all the streams, rivers, and bodies of water, the ocean is foremost, so, too, among all the Sutras spoken by the Thus Come One, the Dharma Flower Sutra is the deepest and greatest.
"Further, just as among Earth Mountain, Black Mountain, the Lesser Iron Ring Mountain, the Greater Iron Ring Mountain, the Ten Jeweled Mountains, and the entire multitude of mountains, Mount Sumeru is foremost, so, too, among all the Sutras, the Dharma Flower Sutra is the most supreme.
"Further, just as among the stars, the Moon God is foremost, so, too, among the thousands of myriads of kotis of kinds of Sutra Dharmas, the Dharma Flower Sutra shines the brightest.
"Further, just as the Sun God can disperse all darkness, so, too, this Sutra can disperse all the darkness of unwholesomeness.
"Further, just as among the minor kings, the Wheel-Turning Sage King is foremost, so, too, among the Sutras, this Sutra is the most honored.
"Further, just as in the Heaven of the Thirty-three, Lord Shakra is king, so, too, among the Sutras, this Sutra is king.
"Further, just as the great Brahma God is the father of all living beings, so, too, is this Sutra the father of all the worthy sages, those studying, those beyond study, as well as those who have brought forth the Bodhisattva mind.
"Further, just as among the common people, the Srotaapanna, Sakridagamin, Anagamin, Arhat, and Pratyekabuddha are foremost, so, too, among all Sutra Dharmas, whether spoken by the Thus Come Ones, by the Bodhisattvas, or by Hearers, this Sutra is foremost.
"One who can receive and uphold this Sutra, in the same way, is foremost among all living beings.
"Just as among all the Hearers and Pratyekabuddhas, the Bodhisattva is foremost, so, too, among all the Sutra Dharmas, this Sutra is foremost.
"Just as the Buddha is the king of all Dharmas, so, too, is this Sutra the king of all Sutras.
"Constellation King Flower! This Sutra can save all living beings. This Sutra can lead all living beings to separate from suffering and distress. This Sutra can greatly benefit all living beings, fulfilling their vows. Just as a clear, refreshing pool can quench the thirst of all; as a cold person finds fire; as a naked person finds clothing; as a merchant finds customers; as a child finds its mother; as a passenger finds a boat; as a sick person finds a doctor; as one in a dark place finds a lamp; as a poor person finds a jewel; as the people find a king; as a trader finds the sea; as a torch dispels darkness the Dharma Flower Sutra, in the same way, can cause living beings to leave all suffering and all sickness and pain; it can untie all the bonds of birth and death.
"If a person hears the Dharma Flower Sutra, writes it out himself, or employs others to write it out, the limits of the merit and virtue he shall obtain cannot be calculated even by means of the Buddha's wisdom.
"If a person writes out this Sutra and makes offerings to it of flowers; incense; beads; burning incense; powdered incense; paste incense; banners and canopies; clothing; and lamps of various kinds such as butter lamps, oil lamps and fragrant oil lamps, lamps of champaka oil, lamps of sumana oil, lamps of patala oil, lamps of varshika oil, and lamps of navamalika oil, the merit and virtue obtained is also limitless.
"At that time all the Buddhas will praise this person from afar saying, 'Good indeed, good indeed, good man, that within the Dharma of Shakyamuni Buddha you can receive, uphold, read, recite, and ponder this Sutra, and speak it for others. The merit and virtue you obtain is limitless and boundless. Fire cannot burn it. Water cannot flood it. Your merit and virtue is such that if a thousand Buddhas spoke of it together, they could not exhaust it.
"You have already been able to destroy the thieves of Mara, to ruin the troops of birth and death, and to demolish all remaining enemies.
"Good man, a hundred thousand Buddhas, with their power of spiritual penetrations, all protect you. In all the world with its gods and humans, there is none like you, with the exception of the Thus Come One. The Hearers and Pratyekabuddhas, and even the Bodhisattvas, cannot equal you in wisdom and Dhyana concentration."
"Constellation King Flower, such is the power of the merit and virtue and wisdom accomplished by this Bodhisattva.
"If a person hears this chapter, "The Past Deeds of Medicine King Bodhisattva," and rejoices in accord, praising its goodness, that person's mouth in his present life will always emit the fragrance of a blue lotus. The pores of his body will always emit the perfume of oxhead chandana. The merit and virtue he obtains will be as described above.
"Therefore, Constellation King Flower, I entrust to you this chapter, "The Past Deeds of Medicine King Bodhisattva." After my passing, in the last five hundred years, propagate it extensively in Jambudvipa. Do not let it become extinct, thereby allowing evil demons, demonic denizens, all the heavenly dragons, yakshas, kumbhandas, and so forth to get their way.
"Constellation King Flower, you should use the power of spiritual penetrations to protect this Sutra. Why? Because this Sutra is good medicine for the sicknesses of those in Jambudvipa. If a sick person gets to hear this Sutra, his sickness will be cured immediately. He will not grow old or die.
"Constellation King Flower, if you see a person who receives and upholds this Sutra, you should scatter blue lotuses filled with powdered incense over him as an offering. Having done that, you should reflect: 'Before long, this person will certainly lay out a grass mat, sit in the Way-place, vanquish the troops of Mara, blow the Dharma conch, strike the great Dharma drum, and save all iving beings from the sea of old age, sickness, and death. therefore, when those who seek the Buddha Way see one who receives and upholds this Sutra, they should bring forth a reverent heart in this way."
When this chapter, "The Past Deeds of Medicine King Bodhisattva," was spoken, eighty-four thousand Bodhiattvas obtained the dharani of understanding the speech of all living beings.
From within the jeweled stupa, the Thus Come One Many Jewels praised Constellation King Flower Bodhiattva, saying, "Good indeed, good indeed, Constellation King Flower! You have accomplished such inconceivable merit and virtue that you are able to question Shakyamuni Buddha about matters such as these and to benefit limitless living beings."
Creating unity in the Nichiren Community
We have all sorts of thoughts. Our thoughts come and go. Which thoughts accord with the Lotus Sutra, the Buddha, and Nichiren Daishonin? Just because we think and we are chanting the Daimoku, are our thoughts correct? If they were, every thought of every SGI, Nichiren Shu, HBS, Kempon Hokke, and Nichiren Shoshu member would be correct. Then also, the thoughts of all Six Senior Disciples too must have been correct. If the thoughts we have about anything and anyone accord with the Lotus Sutra and the authentic Gosho, they are correct. Those that deviate from the Lotus Sutra and the mind of the Supreme Votary, are incorrect. How are we to correctly evaluate our thoughts (speech and actions too) and those of others? Nichiren writes:
"The eighteenth volume of the Nirvana Sutra sets forth the doctrine of “the precious jewels that redeem life.” The Great Teacher T’ien-t’ai, after studying and pondering this passage, concluded that “life” refers to the Lotus Sutra, and the “precious jewels,” to the first three of the four teachings expounded in the Nirvana Sutra. But what then of the fourth or perfect teaching, which the Nirvana Sutra also expounds? This teaching represents a reiteration of the doctrine already expounded in the Lotus Sutra concerning the eternally inherent Buddha nature, and was preached to lead people to the Lotus Sutra from which it originated. The Nirvana Sutra’s perfect teaching of the eternally inherent Buddha nature in fact belongs to the Lotus Sutra. The merits unique to the Nirvana Sutra are consequently limited to the first three of the four teachings.
The third volume of T’ien-t’ai’s Profound Meaning of the Lotus Sutra states, “The Nirvana Sutra offers precious jewels to redeem the life [of the Lotus Sutra], and thus the hands are clapped and the bargain concluded.” The third volume of The Annotations on “The Profound Meaning of the Lotus Sutra” explains this by saying, “The T’ien-t’ai school cites this metaphor to indicate that the contents of the Nirvana Sutra are to be regarded as precious jewels.”
The Great Teacher T’ien-t’ai, in his work entitled The Four Meditations, cites the passage in the Lotus Sutra that reads, “Though they [the Buddhas] point out various different paths . . . ,” and declares that the four flavors of teachings are also to be regarded as precious jewels. If so, then the sutras that were preached before and after the Lotus Sutra are all to be regarded as precious jewels offered for the sake of the Lotus Sutra.
But the Buddhist scholars in the world today are of the opinion that this interpretation represents a doctrine put forward by the T’ien-t’ai school alone, and that none of the other schools accepts it. When I consider the matter, however, I have this to say: The eight or ten schools we are speaking of all came into existence after the passing of the Buddha and are the creation of the various scholars and teachers of the time. But we should not evaluate the sutras that the Buddha preached during his lifetime on the basis of the doctrines of schools established after his passing. The judgments put forward by T’ien-t’ai, however, completely accord with the teachings of all the sutras. It is wrong to discard them on the grounds that they represent no more than the opinions of a single school.
The scholars of the various schools continue to cling to the mistaken opinions of their respective teachers. Therefore, they declare that Buddhist practices must be accommodated to the people’s capacities, or they defer to the opinions of their founders or try to persuade the worthy rulers of the time to be their allies. The upshot of all this is that in the end they give themselves up wholly to evil intentions, engage in wrangling and doctrinal disputes, and take delight in inflicting injury upon people who are guilty of no fault." (Letter From Teradomari)
These are the causes and effects of the thoughts, words, and deeds of those who go against the Lotus Sutra. If everyone had the thoughts, words, and deeds of the Lotus Sutra and Nichiren Daishonin they could not possibly give themselves up to evil intentions, follow evil teachers, or engage in wrangling and doctrinal disputes (because everyone would have the same noble intentions, embrace the very same doctrines, and never would delight in injuring people who are guilty of no fault).
Nichiren also writes:
"Answer: Chang-an writes: “Hence [T’ien-t’ai’s explanation of the title in] the preface conveys the profound meaning of the sutra. The profound meaning indicates the heart of the text, and the heart of the text encompasses the whole of the theoretical and essential teachings.” And Miao-lo writes, “On the basis of the heart of the text of the Lotus Sutra, one can evaluate all the other various teachings of the Buddha.”
Though muddy water has no mind, it can catch the moon’s reflection and so naturally becomes clear. When plants and trees receive the rainfall, they can hardly be aware of what they are doing, and yet do they not proceed to put forth blossoms? The five characters of Myoho-renge-kyo do not represent the sutra text, nor are they its meaning. They are nothing other than the intent of the entire sutra. So, even though the beginners in Buddhist practice may not understand their significance, by practicing these five characters, they will naturally conform to the sutra’s intent." (On the Four Stages of Faith).
How do we resolve this contradiction? The Nichiren Shu, the Kempon Hokke, the SGI, the Nichiren Shoshu and the HBS members, as well as, the Six Senior Disciples all chant the Daimoku. Yet, they all embrace different doctrines and resort to wrangling and doctrinal disputes? How can that be?!?!
Nichiren writes:
"The Great Teacher Chia-hsiang wrote the ten-volume Hokke Genron, and that would under ordinary circumstances have condemned him to fall into the hell of incessent suffering. But he set aside his own manner of reading the Lotus Sutra and served the Great Teacher Tientai, and thus was able to escape the pains of hell." (Akimoto Gosho)
How much more true for the Latter Day when everyone has a different manner than Nichiren in reading the Lotus Sutra? The SGI says Nam Myoho renge kyo or Nichiren is True Buddha, the Nichiren Shoshu says that the true succession lies in the bequethal received by only a single person, and the Nichiren Shu emphasize the essential unity of the trace and origin while shunning shakabuku practice. These mistaken doctrines are proof that most practitioners of the Lotus Sutra have their own manner of reading the Sutra. This should be kept in mind when evaluating our thoughts about what it is to be a Bodhisattva of the Earth or any other question and answer that we believe to be true.
It is apparent to me, that only those who set aside their own manner of reading the Sutra and adopt Nichiren Daishonin's manner, experience the same Enlightenment as he. It is also apparent that unless this standard is met, there will never be unity in the Nichiren community.
In order to create the Buddha's Land here on earth, nothing is as important as unity in the Nichiren community. I postulate unity based on the same Three Treasures, same Three Great Secret Laws [as described by Nichiren], and a bodily reading of the Lotus Sutra in the same manner as Nichiren.
What are the real Transfer Documents?
First, the "Rokuroso" is the Succession, the real overall transfer doc.
Go-yui-gon refers to Minobu.
In Heisei 4 [1992], November, the Shuso Gosenge Kiroku (in the archives of Nishiyama Hommonji) that was written by Nikko, was designated an important national property, and its contents made open to the public. This includes "Rokuroso" [the real transfer document] and the "Go-yui-gon" ["Nichiren's Last Will & Testament"]
Rokuroso: "I hereby determine that the following six disciples: Renge Ajari Nichiji, Iyo-ko Nitcho, Sado-ko Niko, Byakuren Ajari Nikko, Daikoku Ajari Nichiro, Ben Ajari Nissho, in no order [no rank], are my major disciples. Accordingly, I have selected them to carry out my matters into the future."
Go-yui-gon: "The Honorable testament dictates: Of the Buddha; the standing statue of Shakya, must be placed beside [My] grave. Of the Sutra; My most essential writings, namely, the explanatory notes to the Hokkekyo, [Chu Hokekyo] are to be placed together, in the mausoleum. The six [equally ranked] disciples, at the time of their watch, must read these.
[literally: "Shakya standing statue grave beside must placed. My collection most essential writings namely explanatory notes Hokkekyo same basket place mausoleum. Six persons fragrant flower take turns read these."
1997: Nichiren Buddhism Modern Religious Institute 'refutes' the Go-ibutsu-haibun-cho" ["Distribution of the Mementos"] kept at Ikegami based on Go-yui-gon
2006: SGI has yet to admit publicly that the Rokuroso and Go-yui-gon refute the Minobu & Ikegami Transfer Documents.
"Certainly you should not base your judgment on the number of adherents." -- Nichiren
“In both secular and religious realms, as is plain to see, good persons are rare while evil persons are numerous. Why, then, do you insist upon despising the few and favoring the many? Dirt and sand are plentiful, but rice and other grains are rare. The bark of trees is available in great quantities, but hemp and silk fabrics are hard to come by. You should put the truth of the teaching before everything else; certainly you should not base your judgment on the number of adherents.” -- Nichiren
Buddhas as they are
Sydney Daily Telegraph,
Sept 26 2001
COURT JESTER'S SCAM NO LAUGHING MATTER
An American Buddhist claiming to be the world's only official
court jester has sparked a political row in the Kingdom of Tonga
over millions of missing dollars.
The row centers on the disappearance of money that the Pacific
Island nation made selling citizenship to Chinese.
The nation's tiny legislative assembly launched moves this week
to impeach minister implicated in the scandal, which goes right
up to King Taufa'ahau Topou IV and his son, Crown Prince
Tupuoto'a.
About $40 million is missing - a huge amount in a kingdom which
has an annual government budget of 86 million paanga ($78
million).
The saga centers on Jesse Bogdonoff, from North Carolina, a
businessman who also sells magnets to cure back pain, who
invested the money on behalf of Tonga.
So impressed was the King, he issued a royal decree proclaiming
Mr. Bogdonoff court jester. ***In turn, Mr. Bogdonoff, a member
of Japan's richest lay Buddhist organization, the Soka Gakkai
International, *** had the group give the King a humanitarian
award and an honorary doctorate.***
But now the kingdom cannot find the millions, apparently
moved by Mr. Bogdonoff from the US bank in which it was held.
"It looks like the money has all gone, it looks like we are the
laughing stock of the world again," said member of parliament
Teisina Fuko, who is spearheading moves to get to the bottom
of the scandal.
The money was made in the late 1980s when Hong Kong
businessman George Chen won royal approval to sell Tongan
citizenship and special passports to mainly Asians, particularly
Hong Kong Chinese then worried about the handover to China.
Among the first to get them were then exiled Filipino president
Ferdinand Marcos, his wife Imelda and their daughters.
<<<<<<
SGI gives the Tongan King a humanitarian award, an honorary doctorate, and the middle finger
Nichiren Daishonin is being systematically phased out of the Soka Gakkai...
My Letter: [SGI Hong Kong Member]
May 21. 1997
"Dear SGI-USA Council Member: I am writing to you concerning a matter of great importance: The integrity and credibility of the SGI-USA. The March 22, 1993 World Tribune article (p.3) entitled "Central Executive Conference held," paragraph 4 reads:
"The CEC also confirmed that each joint territory will hold gongyo meetings to commemorate four significant dates in the life of Nichiren Daishonin: Feb. 16, the Daishonins birthday; April 28, the establishment of Nichiren Daishonin's Buddhism; Oct. 12, the inscription of the Dai Gohonzon; and Oct. 13, the anniversary of the Daishonin's passing. The later two days may be commemorated together in one ceremony."
These commemorative gongyos were initially scheduled and put together haphazardly, without planning, held in the middle of the week when most members could not attend, and have since been discontinued altogether. I fought for 3 years to get these commemorative gongyo's implemented and they have been arbitrarily discontinued without explanation.
WHY HAS THE SGI-USA BROKEN IT'S PROMISE TO THE MEMBERS?
President Ikeda has spoken often of the importance of leaders keeping their promises to members. Most recently, in his Feb 13, 1997 speech at the joint executive conference of the SGI of Hong Kong he said:
"Chivalry here refers to the courage and communication to uphold the trust placed in one by others, even at the cost of one's life. As Confucius says in 'The Analects," 'When there is not trust, the common people will have nothing to stand on." Trust is the foundation upon which all human societies rest.
Today there is a sad dearth of the spirit of chivalry in the very best sense of the word-in other words, a commitment to keep one's word, even at the cost of one's life, and a refusal to betray the trust of others." (WT, 4-4-97,p.9)
I would like to take the time to outline the history of how these commemorative gongyos came to be instituted.
Prior to 1990, a particular headquarters would be chosen to attend either the Otanjo-e (Feb. 16th), Risshu-e (April 28th), or Oeshiki (Oct. 13th) ceremonies at Myohoji Temple. In 1988, as a result of a profound spiritual experience, I determined to always commemorate these True Buddhist holy days in a special way. Therefore, irrespective of whether or not my headquarters was the one chosen, I would drive out and attend those special ceremonies at Myohoji Temple in order to demonstrate my profound gratitude and appreciation to Nichiren Daishonin.
Upon our organizations split from Nichiren Shoshu, there was no place for me to go to celebrate/commemorate these great True Buddhist historical events. My request of my senior leaders to hold commemorative gongyo's in lieu of the temple ceremonies were ignored. In 1988, after practicing for only 2 years, I had a profound spiritual experience which made me realize the supremacy of Nichiren Daishonin's Buddhism and I vowed, "I shall work for Kosen-Rufu from now until I die and for all future lifetimes until it is attained."
At the beginning of 1991, I made a determination to be an effective force in the growth and development of the SGI-USA." I decided my first project would be to get the organization to institute commemorative gongyo's on Feb. 16th, April 28th and Oct. 12th so that all members could demonstrate their deep appreciation to Nichiren Daishonin. While I knew there would be obstacles from making such a determination, little did I realize the grief and agony I would encounter.
In August, 1991 I was at an open guidance session with SGI advisor Mr. Wada wherein I explained I was merely seeking an opportunity to celebrate these glorious historical events alongside my friends and fellow members. Mr. Wada said he was unaware we were not holding commemorative gongyo's on these occasions and, 'I will speak to the leaders before I leave."
When October came and I saw there had been no commemorative gongyo scheduled, I phoned the WCC and spoke with my then Joint Territory Chief who attended that guidance session and took notes. Upon reminding him of what Mr. Wada had said, that leader replied "Mr. Wada just gives us advice. He doesn't tell us what to do." Upon hanging up the phone, I was left dumbfounded and perplexed, thinking to myself, 'What is the sense in having an advisor if you are not going to follow his advice." On 1-1-92, after New Year's Gongyo, I approached and asked my Joint Territory Chief, 'Will there be a commemorative gongyo for the Daishonin's birthday?" He replied, "Yes, each territory will hold their own ceremony at the Kaikan."
I regret that I did not subsequently look on an activities calendar to check for that activity. I didn't think it was necessary. After all, this was my Joint Territory Chief telling me this activity was going to take place and who should know better than he? I invited a few of my friends and we arrived at the San Fernando Kaikan on Sunday, 2-16-92 at 9:45 A.M. Carrying my large homemade gift basket as an offering to the Gohonzon. To my amazement, the Kaikan was empty. I asked the toban, 'Where is everyone?" the toban said there was no activity scheduled for that day! I had been lied to by my Joint Territory Chief!
I phoned him at home from the Kaikan, but was told by his son he couldn't come to the phone because he was in the middle of Gongyo! When I next spoke with my Joint Territory Chief, he explained there had been a youth division activity scheduled for 1 PM at the WCC. I told him the Youth Division activity could very well have been scheduled on another day or they could just as easily have held the commemorative gongyo at 10AM to 11:30AM and then had the Youth Division activity at 1 PM.
This experience first elicited great anger and later, depression. My attempts to dialogue with my Joint Territory Chief always elicited the same rhetorical reply, "We show our appreciation to Nichiren Daishonin everyday during the silent prayers." My position was, "This is the most supreme religion in all the world. If this Buddhism is to spread, we should outwardly demonstrate our appreciation and joy for all the world to see just as Christians celebrate Christmas. We should not just keep it to ourselves during the silent prayers.
My Joint Territory Chief said he brought up this issue of these commemorative gongyo's at a Joint Territory Leaders meeting but that they did not favor it. I asked him to set up a meeting for me with General Director Fred Zaitsu. I never received a phone call.
I took this problem to the Gohonzon with even greater resolve. The SGI-USA claims to be a democratic organization. The solution I came up with was to show the SGI-USA leadership that these commemorative gongyo's were a desire of the members themselves. I took up a petition (copy enclosed) and had it submitted to the Central Executive Committee. The result was the previously quoted central executive committee mandate (copy of that WT article is enclosed). Victory at last! Little did I realize what a shallow victory this was.
In October, 1993, 1 checked our activities calendar and saw no commemorative gongyo scheduled for October 13th. Upon phoning my Territory Chief, 'l was informed that he was not notified of any such activity. I then phoned my Joint Territory Chief (now a Council Member) and had the following conversation:
Telephone Conversation: 10/5/93
Me: "I find nowhere on any of our calendars that a commemorative gongyo has been scheduled for Oct. 12th and 13th."
JTC: 'Well, that's true, but I have suggested to the territories to hold such gongyo's at their community centers."
JTC: 'Well, that's true, but I have suggested to the territories to hold such gongyo's at their community centers."
Me: 'It does not seem to me that the SGI-USA organization there at the WCC is placing much emphasis on this. It doesn't seem to me that you're supporting it in any way. I can't believe this would have fallen by the wayside if the leaders at WCC were supporting it."
JTC: "It's been supported to the extent that there was direction given to hold them but other than that I think it's up to each joint territory to carry it out."
Me: "Are you keeping track as to whether or not the other joint territories around the US are holding these commemorative gongyos?"
JTC: "I'm not personally keeping touch."
Me: "Is anybody?"
JTC: "I don't know that. I don't think so.
As a result of my inquiry, a commemorative gongyo was scheduled. However, it was held on Oct. 13th, a Wednesday evening which in the SGI-USA was designated as family night, a night in which no activity was supposed to be scheduled so that members could spend time with their families.
After, the attending leader read a portion of a Gosho and this activity was then relegated to a toso. I asked if I could read a portion of the Oct. 11, 1993 World Tribune article entitled, "A Sense of Appreciation" and was refused. Through inquiry, I later learned that these commemorative gongyo's did not take place at any other community center in the area and, I surmise that they did not occur at any other community center in the United States
Paragraph #3 of that same 3-22-93 World Tribune article reads:
'First, the CEC confirmed that the SGI-USA will commemorate May 3; on that day in 1952 and 1960 Josei Toda and Daisaku Ikeda were inaugurated as second and third presidents of the Soka Gakkai, respectively. Details of the commemorative meetings will be decided within each of the 19 joint territories.'
The only gongyo scheduled to commemorate May 3rd was held by Joint Territory #3 on May 4th at the WCC. I am a member of Joint Territory #1 .
Again, I ask,'WHY HAS THE SGI-USA BROKEN IT'S PROMISE TO THE MEMBERS. WHY IS THE SGI-USA NOT ADHERING TO IT'S OWN MANDATE?"
The SGI-USA has designated May as Special Zaimu month; a time when we are asked to show our appreciation to the organization in the form of a monetary contribution. How can members donate to an organization which has betrayed their trust?
On numerous occasions in the past, I have watched our organization make elaborate plans as much as 6 months in advance to hold a special grand ceremony to commemorate and celebrate May 3rd, Soka Gakkai day, to honor the presidents of the SGI while neglecting to commemorate Feb. 16th and April 28th. The May 10, 1993 World Tribune states that Soka Gakkai Day is celebrated worldwide. Doesn't Nichiren Daishonin deserve a similar consideration? The irony here lies in the fact that "WERE IT NOT FOR NICHIREN DAISHONIN'S HAVING ESTABLISHED TRUE BUDDHISM THERE WOULD BE NO SGI."
While it can be said that the SGI is the root of the world wide Kosen- rufu movement, Nichiren Daishonin was the seed. By celebrating May 3rd and not celebrating April 28th, Oct. 12th and Feb. 16th you have not "put the cart before the horse" but, rather, you have removed the horse altogether! Isn't Nichiren Daishonin's Buddhism the driving force of the SGI and it's kosen-rufu movement?
To me, the act of celebrating May 3rd and not celebrating April 28th, Oct. 12th and Feb. 16th makes the statement that "The SGI-USA does not consider the birth of Nichiren Daishonin, his establishment of True Buddhism nor his inscription of the Dai Gohonzon significant events in True Buddhist history." By only holding a celebration on May 3rd, this organization is making the statement that "nothing is more important nor more significant than the SGI, not even Nichiren Daishonin."
The Daishonin asks us to propagate True Buddhism in accordance with the cultural traditions of each respective country. The article entitled "Suiting Precepts to the Locality" (Zuiho Bini) (Seikyo Times, May, 1987, p.37) reads:
"The gist of this precept is that if it does not involve any seriously offensive act, then one may depart in some minor particulars from the Buddhist teachings in order not to violate the customs and manners of one's own country." (Gosho Zenshu p.1202).
"If one insists on adhering to minor details of external forms that are not suited to the time and place, or ignores or tramples on customs dear to the society he lives in simply because they are not an integral part of Buddhism, then he not only goes against the fundamental spirit of Buddhism, but may very well impede it's spread." I submit that it is an American cultural tradition to celebrate our respective religious holy days. All Christian families get dressed up and attend services at their respective place of worship on Christmas and Easter. All Jews get dressed up and attend services at Synagogues on Yom Kippur and Rash Hashashana. What do we True Buddhist have if you take away April 28, Oct. 12 and Feb. 16th? Our constitution guarantees freedom of religion and no American citizen can be chastised for worshiping on their respective religious holidays. At one job, I informed my boss that I was a True Buddhist and that Feb. 16, April 28 and Oct. 12th were my religious holydays. I took those days off from work and would chant at home the entire day. Of course, I agreed to work on Christmas but was informed the office was closed that day.
I know of a senior leader practicing for 22 years who still takes off from work on Rosh Hashana and Yom Kippur. Perhaps his actions wouldn't contradict his Buddhist religious beliefs if the SGI-USA were to sanction the 3 aforementioned dates as being our True Buddhist holidays and commemorate them as well.
When I first started my campaign to get these commemorative gongyo's instituted, I had a vision of a day in the future when the entire world population, both Buddhist and non-Buddhist would know the significance of April 28th just as 90% of the wold's population today knows the significance of Dec. 25th. But, if we, as professed True Buddhists do not celebrate and rejoice on these days, how can we ever expect the rest of the world to know their meaning? If we believe these to be important dates, shouldn't we demonstrate that belief and exhibit our joy? What should we tell our children when they ask, "But Mommy, if Nichiren was such a great man, why don't we celebrate his birthday just like my Catholic friends celebrate Jesus' birthday?"
Because of my determination to always celebrate these dates with a special ceremony, during the years of 1991 through 1993, 1 attended the ceremonies held at the Nichiren Shu Temple in Los Angeles. For those of you who might condemn me for violating article 6 of Nikko's 26 admonitions ("Lay believers should be strictly prohibited from visiting heretical temples and shrines"), let me say that I feel quite justified in light of my numerous futile attempts to get this organization to instill these commemorative gongyo's. Furthermore, I would ask, which would be considered a more gregious act: for a member to visit the temple of another Nichiren sect for the sole purpose of paying homage to the True Buddha on his birthday or, for a Nichiren sect not to hold a commemorative gongyo for that purpose?
Every Nichiren sect throughout the world holds special gongyo's on Feb. 1 6, April 28 and October 12th. Not to do so would be akin to Christians not celebrating Christmas. It is unconscionable!
The SGI-USA claims to practice the teachings and are disciples of Nichiren and attribute to him the title of the True Buddha of the Latter Day of the Law while neglecting to pay him homage on his birthday.
On April 13, 1997, 1 went to the San Fernando Community Center to observe the Thai New Years celebration. I appreciated that our organization was kind enough to allow a group of our members to utilize the community center for a non-Buddhist activity. When I glanced upon the stage my heart sank to my stomach and I later fell into a deep depression. Seated on stage were many senior leaders, central executive committee members who work at the WCC. I ran home and tried chanting daimoku to somehow understand why it was that the individuals that lead our organization were willing to go out of their way to get all dressed up to attend a non-Buddhist event at the community center while refusing to schedule, hold and attend a gongyo commemorating the establishment of True Buddhism, the most important day in True Buddhist history.
While I am imploring the SGI-USA Council to reinstate these commemorative gongyo's, I do not want you to do so for may sake but because the petition submitted to the CEC indicates it to be the desire of the members and President Ikeda says,
"Put happiness of members'first." (WT,3-4-97,p.1) and "Members First is the Eternal Spirit of the Soka Gakkai." (WT, 9-9-91, p-1). So, why does the leadership of our SGI-USA organization not adhere to President Ikeda's guidance?
The Oct. 11, 1993 World Tribune article entitled "A Sense of Appreciation" reads:
To be aware of what we owe to others is to begin to develop a profound sense of appreciation. The next step is to act on that appreciation-in other words, to repay our debts of gratitude. Such action becomes a never ending source of benefit to us and those around us."
Deepening our appreciation for everything for which we are indebted to is the Buddhist way of living: And such an appreciation is the source of creating even greater fortune within our lives." And, "It is not enough to recognize our debt of gratitude. We must act on that recognition." And, "Buddhism expounds four debts of gratitude," one of which is the debt owed to the Three Treasures. Nichiren Daishonin is one of those three treasures to whom we owe a debt of gratitude.
What is most important about these events is the spirit with which they are held. The spirit of all in attendance should be similar to that as I've observed at New Years day commemorative gongyo's-one of joy, one of appreciation and gratitude. And as leaders of our organization, you have both the ability and power to instill those feelings within the hearts of members. Is there any one of you that does not feel that, as respects the sake of all humanity, April 28th is the greatest day in all history? I cannot find sufficient words to express the profound magnitude of that event. Just think about how your life was before being introduced to True Buddhism and compare it to the quality of you life now. Isn't there a great deal more joy in you life? Do you not have a great sense of fulfillment? And who was it who first chanted this Nam Myoho Renge Kyo which has brought so much happiness into your life? That is the person to whom we should all owe a debt of gratitude! (as well as President Ikeda and George Williams who brought this great teaching to America)
In his address at the SGI-USA Culture and Science Executive Conference held in Los Angeles on Jan. 28, 1993, President Ikeda said: "Actions are far more important than status or social standing. Ranks or titles or distinctions in position, say, as those between priesthood and laity, are of little importance. What truly matters is: what have you actually done, what can you actually do and what are you actually trying to accomplish? Our value as human beings is determined by our actions."
What I have learned from this experience is that, although the CEC may approve a proposal, if that activity is not supported by the SGI-USA senior leadership, it will not be promoted, planned or implemented by them and, therefore, it is doomed to failure. And, as all of my numerous suggestions over the last 7 years have been thwarted or ignored, I herein relinquish my vow to "be an effective force in the growth and development of the SGI-USA." However, my vow to 'Work for Kosen-Rufu from now until I die and for all future lifetimes until it is attained" shall always remain in force.
While my faith in the Mystic Law, the Gohonzon and Nichiren Daishonin's Buddhism remains steadfast, I regret that my faith in the SGI-USA organization has been waning.
I will most likely never hold a position of leadership in this organization. I relinquished my leadership position of Group Chief after Vice President Kitano broke a promise in which he agreed to answer all of my questions if I would meet with him at the WCC. He left town without even phoning to say he couldn't meet with me. I thought, if this is the way that leaders in this SGI-USA organization treat the members, by breaking their promises, I do not want to be one of those leaders."
However, I shall remain on the sidelines watching, ready to speak out whenever a leader's actions contradict their words or when this organization does a disservice or injustice to the members, ever diligent in President lkeda's guidance (ST, March 1990, P.99):
"I hope that you learn the correct way to practice Buddhism; so that in the event a leader goes against reason, you will be able to clearly point out the error and identify the correct standard to follow."
This issue has made me painfully aware of my own personal immutable Karma which has caused me to embark upon my deepest Human Revolution in my short 11 year membership. I intend to become victorious and win over the fundamental darkness within me.
President Ikeda said:
"It is important for leaders to be fair and impartial and to hear out opinions that differ from their own. Having the broad-mindedness to consider others' views will win you the respect of your juniors. If you have humility to treasure members who offer good suggestions, you will be able to raise capable people. By giving sincere consideration to diverse opinions, you can develop a broad, flexible outlook and make stable progress."
I truly look forward to the day when we will all take this guidance to heart and practice it in our daily lives.
All identities herein have been kept anonymous as it is not my intent to slander, offend or embarrass anyone. You may dispense copies of this letter to other members of the Central Executive Committee.
I am amenable to dialogue. I still have three other issues of concern relative to the direction in which our organization is headed. I am amenable to dialogue. I can best be reached by phone, Monday through Thursday from 7AM to 11:30 AM. I am available to come to the WCC for face to face dialogue on Fridays from 9am to 1 pm and all day Saturday and Sunday.
I would be most appreciative if just one of you would phone me to answer the one question which has me perplexed; "Why does an organization which professes to be disciples of Nichiren Daishonin refuse to demonstrate it's gratitude and appreciation to him?" I have tried to write this letter with President lkeda's spirit, based on his guidance:
I wish to make it clear that in order to secure eternal freedom and happiness, you must absolutely not be cowardly especially in faith. One who has the courage to speak the truth lives a truly splendid and fulfilling life. In any sphere of society, if one loses this courage and becomes obsequious, one will be unable to resist exploitation by corrupt authorities." (ST, March, 1990, p.88)"
Fact, there are many many birthday and milestone celebrations for Ikeda in the SGI but the patriarch Nichiren's birthday and the important events in his life are nearly universally forgotten. We celebrate Nichiren Daishonin's birthday [February 16th 1222] and day of passing [October, 13, 1282] by treating ourselves and others to the boundless benefits of the Law. Our gift to Sensei Nichiren is keeping his teachings pure and maintaining absolute equality among ourselves, his disciples.
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