Because Soka Gakkai members follow Nichiren in name only, they show signs of falling into Hell* at the moment of death.

"Now, the same could be said of disciples of Nichiren. If they believe in, respect, follow, and obey me in name only without heart, they will no doubt suffer in the Hell of Incessant Suffering* for the period of one, two, ten, or one hundred, if not one thousand, kalpa. If you wish to be saved from this, you should each practice just as the Medicine-King Bodhisattva did; he set his arm afire to offer it as a light to the Buddha; or Gyobo Bonji, who skinned himself to write the dharma on his own skin. Just as Sessen Doji and Suzu Danno did, you should sacrifice your own life or serve your masters from the bottom of your heart in search of the dharma. Otherwise, you should beseech the Buddha for help, bowing to Him with your four limbs and face touching the ground, dripping with sweat. Otherwise, you should pile up rare treasures in front of the Buddha as an offering to Him. If that is not possible, you must become servants to the upholders of the dharma. Or you should practice some other ways according to the principle of the four ways of teaching. Among my disciples those whose faith is shallow will show at the moment of death the sign of falling into the Hell of Incessant Suffering. Do not blame me for it then! - A Tract Revealing the Gist of the Rissho Ankoku-ron

At the last moment, SGI members are invariably tormented by the wardens of Hell. Screaming, they quickly develop rigor mortis with facies tormented and grotesque.

Nichiren and Eagle Peak (the Buddha's Land wherever the Lotus Sutra is believed and practiced)

Nichiren speaks about Eagle Peak more often and comprehensively after the Sado Island Exile [after 1274]. It is only natural that one's thoughts turn to the afterlife as one approaches death. Nichiren knew that his exhaustive efforts, hardships, persecutions, and endless debates would soon take their toll. It is a wonder that Nichiren lived as long as he did.

“Bodhisattva Never Disparaging was a practitioner at the initial stage of rejoicing; Nichiren is an ordinary practitioner at the stage of hearing the name and words of the truth *.”

Nichiren, like ourselves, had recently received the seed of Buddhahood from the Original Buddha (Honbutsu). For countless kalpas, we have neither heard the Law nor practiced the Lotus Sutra. This is not to say that our Buddha-field (Buddha-nature) is not fertile soil for the Buddha seeds but we have not encountered the seeds of Myoho renge kyo for a very long time. Being common mortals at the stage of Myoji Soku (first hearing the name and the words of the Truth or Myoho renge kyo), we have various worries and doubts, especially concerning the afterlife. These doubts and uncertainties come to the fore when we have a near death experience, lose a loved one, or are coming to the end of our lives. I am sure that even Nichiren experienced these feelings and he was acutely aware of the even more intense uncertainties experienced by his disciples and believers. For this reason, Nichiren made the afterlife an important part of his teachings after 1274:

"The way of attaining Buddhahood is just like this. Though we live in the impure land, our hearts reside in the pure land of Eagle Peak. Merely seeing each other’s face would in itself be insignificant. It is the heart that is important. Someday let us meet at Eagle Peak, where Shakyamuni Buddha dwells. Namu-myoho-renge-kyo, Namu-myoho-renge-kyo." [1279]

"The moon sets and rises again; the clouds disperse and then gather once more. Even heaven must regret and earth lament that this man has gone away and will never come again. You yourself must feel the same. Rely upon the Lotus Sutra as nourishment for your journey, and quickly, quickly set out for the pure land of Eagle Peak so that you can meet him there!" [1280]

"Surely your late husband is in the pure land of Eagle Peak, listening and watching over this sahā world day and night. You, his wife, and your children have only mortal senses, so you cannot see or hear him, but be assured that you will eventually be reunited [on Eagle Peak]." [1274]

"The priest Nichigyō’s death was indeed pitiful. I recited the Lotus Sutra and chanted Nam-myoho-renge-kyo for him here in Minobu, sincerely praying to Shakyamuni, Many Treasures, and the Buddhas of the ten directions to receive him on Eagle Peak." [1274?]

"Now you must shun and abandon this heartless world, entrusting yourself to the Lotus Sutra, in which the late Shichirō Gorō placed his faith, and quickly reach the eternally abiding and indestructible pure land of Eagle Peak. Your son’s father is on Eagle Peak; his mother remains in the sahā world. I sympathize with the feelings of the late Shichirō Gorō, who is in the interval between the two of you." [1280]

"As you well know, a sutra says that the boy Virtue Victorious,1 who offered a mud pie to the Buddha, was later reborn as King Ashoka, who ruled over most of the southern continent of Jambudvīpa. Since the Buddha is worthy of respect, the boy was able to receive this great reward even though the pie was only mud. Shakyamuni Buddha teaches, however, that one who makes offerings to the votary of the Lotus Sutrain the latter age for even a single day will gain benefit a hundred, thousand, ten thousand, million times greater than one would by offering countless treasures to the Buddha for one million kalpas. How wonderful then is your having wholeheartedly supported the votary of the Lotus Sutra over the years! According to the Buddha’s golden words, in the next life you are certain to be reborn in the pure land of EaglePeak. What remarkable rewards you will gain!

This is a mountainous place, remote from all human habitation. Not a single village is found in any direction. Although I live in such a forsaken place, deep in this mortal flesh I preserve the ultimate secretLaw inherited from Shakyamuni Buddha, the lord of teachings, at EaglePeak. My heart is where all Buddhas enter nirvana; my tongue, where they turn the wheel of the Law; my throat, where they are born into this world; and my mouth, where they attain enlightenment. Because this mountain is where this wondrous votary of the Lotus Sutra dwells, how can it be any less sacred than the pure land of Eagle Peak? This is what [The Words and Phrases of the Lotus Sutra means when] it says, “Since the Law is wonderful, the person is worthy of respect; since the person is worthy of respect, the land is sacred.” The “Supernatural Powers” chapter reads, “Whether in a forest, beneath a tree, in monks’ quarters... in such places have the Buddhas entered nirvana.” Those who visit this place can instantly expiate the offenses they have accumulated since the infinite past and transform their evils deriving from the three types of action into the three virtues.

A suffering traveler in central India once came to Heat-Free Lake toquench p.1098the fires of anguish in his heart. He proclaimed that he could fulfill his desire, “as a clear cool pond can satisfy all those who are thirsty.” Although Heat-Free Lake and this place are different, the principle is exactly the same. Thus, Eagle Peak of India is now here at Mount Minobu in Japan. It has been a long time since you were last here. You should come to see me as soon as you possibly can. I am looking forward eagerly to seeing you.

How can I describe your sincerity? In truth, it is splendid!" [1281].

There are more than 200 additional citations for Eagle Peak in the writings of Nichiren. 

Every “advanced” religion and most primitive religions address the question of an afterlife. Most of Nichiren’s followers had the mistaken idea of an Eternal Paradise ingrained in their psyche due to the influence of the Pure Land teachings. This is not unlike we of the western world who have the Christian idea of heaven ingrained into our psyche. Even Chapter twenty-three of the Lotus Sutra takes into account the universal teaching of an Eternal Pure Land. The compassion and mercy of the Buddha and Nichiren is not to destroy the belief in this hopeful place, mistaken though it may be, but rather to utilize it so that we could believe ever more fervently in the Supreme Law.

“This is the place we live to enjoy happiness”. This is the place where we and our loved ones will be reborn to again experience the joy of the Law. Whenever the Buddha in the pre-Lotus Sutra teachings, let alone in the Lotus Sutra, talks about “assurance of no rebirth” or Nichiren talks about going to Eagle Peak, what they are referring to is no rebirth in the Lower Six Realms [Hell, Hunger, Animality, Anger, Tranquility, and Rapture].

Our prayers for the deceased are that they be free from sufferings, that they wake up from delusions, and that they attain Enlightenment (the Great Bodhi).

Eagle Peak is the intermediate state, the Land of Actual Reward, where we meet our teachers Shakyamuni Buddha and Nichiren Daishonin before again returning to this Saha World to sow the seeds of Buddhahood in the people's lives.

While here in the manifest state, we return to the Gohonzon, the Land of Actual Reward [Eagle Peak] here on earth where we again meet our teachers Shakyamuni Buddha and Nichiren Daishonin before we sow the seeds of Namu Myoho renge kyo within the lives of our families and friends. As Nichiren teaches, “There is no discontinuity between the three existences of past, present, and future.”

No intercession by a high priest or SGI mentor is required

The Transmission in the Latter Day 

The transmission in the Latter Day is chanting Namu Myoho renge kyo to an authentic Gohonzon. Nichiren Daishonin and we, unlike the SGI and the Nichiren Shoshu, don't advocate a model based on "The Patriarchal Transmissions", "The Patriarchal Transmission of the Golden Mouthed Ones", or "The Patriarchal Transmission Through Current Masters." 

"One should consider the fact that, if the Buddha had not attained enlightenment in the distant past, there could not have been so many people converted to his teachings." -- The Opening of the Eyes 

Thus the Buddha is the source of both the Specific and the General transmission. The Gohonzon, though a text, is the reality of the Buddha. 

"The Maka Shikan says: "If one lacks faith in the Lotus sutra he will object that it pertains to the lofty realm of the sages, something far beyond the capacity of his own wisdom to comprehend. If one lacks wisdom, he will become puffed up with his own arrogance and will claim to be the equal of the Buddha." - The Opening of the Eyes 

In Shakyamuni's and Nichiren's Buddhism, there is neither an oral nor a patriarchal transmission of the teachings. The Succession Through the Scrolls of the Sutra is the true meaning of exoteric Mahayana Buddhism. 

Nichiren Daishonin writes: 

"Are persons who receive instruction orally from their teacher invariably free from error, while those who appear in later ages and who seek and investigate to be regarded as worthless? If so, then should we throw away the sutras and instead follow traditions handed down from the four ranks of bodhisattvas? Should a man throw away the deed of transfer received from his father and mother and instead rely upon oral transmissions? Are the written commentaries of the Great Teacher Dengyo so much trash, and the oral traditions handed down from the Great Teacher Jikaku the only guide to truth?" (Gosho Zenshu, p.1258) 

To disabuse those who would take to heart the teachings of Buddhist elites, conmen, and poseurs, I would like to further cite Nichiren Daishonin and the Lotus Sutra: 

"Putting all this aside, I will point out the truth for the sake of my followers. Because others do not choose to believe it now, they are persons who thereby form a reverse relation. By tasting a single drop, one can tell the flavor of the great ocean, and by observing a single flower in bloom, one can predict the advent of spring. One does not have to cross the water to faroff Sung China, spend three years traveling to Eagle Peak in India, enter the palace of the dragon king the way Nagarjuna did, visit Bodhisattva Maitreya [in the Tushita heaven] the way Bodhisattva Asanga did, or be present at the two places and three assemblies when Shakyamuni preached the Lotus Sutra, in order to judge the relative merits of the Buddha's lifetime teachings. It is said that snakes can tell seven days in advance when a flood is going to occur. This is because they are akin to dragons [who make the rain fall]. Crows can tell what lucky or unlucky events are going to take place throughout the course of a year. This is because in a past existence they were diviners. Birds are better at flying than human beings. And I, Nichiren, am better at judging the relative merits of sutras than Ch'eng-kuan of the Flower Garland school, Chia-hsiang of the Three Treatises school, Tz'u-en of the Dharma Characteristics school, and Kobo of the True Word school. That is because I follow in the footsteps of the teachers T'ien-t'ai and Dengyo. If Ch'eng-kuan and the others had not accepted the teachings of T'ien-t'ai and Dengyo, how could they have expected to escape the sin of slandering the Law? 

I, Nichiren, am the richest man in all of present-day Japan. I have dedicated my life to the Lotus Sutra, and my name will be handed down in ages to come. If one is lord of the great ocean, then all the gods of the various rivers will obey one. If one is king of Mount Sumeru, then the gods of the various other mountains cannot help but serve one. If a person fulfills the teaching of "the six difficult and nine easy acts" of the Lotus Sutra, then, even though he may not have read the entire body of sutras, all should follow him." -The Opening of the Eyes 

Nichiren Daishonin is a far more accomplished Master than any past or present priest or layman. 

"The Great Teacher Dengyo was disparaged by the priests of Nara, who said, "Saicho has never been to the capital of T'ang China!" (ibid.) 

"The Great Teacher T'ien-t'ai trusted and obeyed Shakyamuni and worked to uphold the Lotus school, spreading its teachings throughout China." -- On the Buddha's Prophecy 

"In the Tendai school, however, there appeared a priest known as the Great Teacher Miao-lo. Though he lived more than two hundred years after the time of the Great Teacher T'ien-t'ai, he was extremely wise and had a clear understanding of the teachings of T'ien-t'ai..." - Repaying Debts of Gratitude 

Who credentialed or certified Tientai, Miao-lo, or Nichiren? Nichiren Daishonin gave himself the Buddhist name Nichi-Ren. Who ordained Shakyamuni Buddha? This nonsense about seeking a living master will stifle your growth and development as a direct disciple of the Original Buddha. It is the evil priestly and monastic agenda to coerce you into accepting them as teachers and offering them alms, rather than the Lotus Sutra, Shakyamuni Buddha and Nichiren Daishonin. Their's is not True Mahayana (exoteric Buddhism) which is based on the Succession Through the Scrolls of the Sutra and the authentic writings of Nichiren. The Lotus Sutra and Nichiren Daishonin teach that we are direct disciples of the Original Eternal Buddha Shakyamuni. Buddhism is accessible to all with or without a "face to face" transmission. 

Nichiren Daishonin states: 

"While the Great Teacher Jikaku was in Japan, he made a thorough study of the teachings of both Dengyo and Kobo, and he spent a period of ten years in China studying under the eight distinguished priests, including the Tripitaka Master Pao-yüeh of southern India, learning all the loftiest and most secret doctrines. On this basis, he completed his commentaries on the two sutras. In addition, he prayed to the image of the Buddha, and awoke from dreaming that he had seen the arrow of wisdom strike the sun of the Middle Way. So great was his joy that he requested Emperor Nimmyo to issue an edict acknowledging Mount Hiei as a center of the True Word practice. 

Though he was the chief priest of the Tendai school, he virtually became a True Word prelate, declaring that the three True Word sutras were the works that would ensure peace and protection of the nation. It has now been more than four hundred years since he spread these doctrines. The eminent leaders who have accepted them are as numerous as rice and hemp seedlings, and the fervent believers who have embraced them are as plentiful as bamboo plants and rushes. 

As a result, of all the temples established throughout Japan by Emperor Kammu and the Great Teacher Dengyo, there is not one that has not become a propagator of the True Word doctrine. Both courtiers and warriors alike invite True Word priests to attend to their religious needs, look up to them as their teachers, confer offices upon them, and place them in charge of temples. And in the eye-opening ceremony carried out at the consecration of wooden and painted Buddhist images, the priests of all the eight schools of Buddhism now use the mudras and mantras of the Thus Come One Mahavairochana and the honored one Buddha Eye! -- Repaying Debts of Gratitude 

Look what happened to Buddhism with men like Jikaku who studied under, "the Eight Distinguished Teachers", every one of them certified, credentialed and ordained. Also, the priestly shackle that some advocate, diminishes one's faith in the Supreme Law affirmed by all Buddhas (Myoho renge kyo). Others studied under men who were heretics or traitors to Nichiren and still others were trained, ordained and/or, certified by modern day disciples of these shameful men. Nichiren continues: 

"Question: When it comes to those who maintain that the Lotus Sutra is superior to the True Word teachings, should they try to make use of these commentaries by Jikaku, or should they reject them? 
Answer: Shakyamuni Buddha laid down a rule for future conduct when he said that we should "rely on the Law and not upon persons." Bodhisattva Nagarjuna says that one should rely on treatises that are faithful to the sutras, but not rely on those that distort the sutras. T'ien-t'ai states, "That which accords with the sutras is to be written down and made available. But put no faith in anything that in word or meaning fails to do so." And the Great Teacher Dengyo says, "Depend upon the preachings of the Buddha, and do not put faith in traditions handed down orally." -- The Selection of the Time 

"Instead of wasting all those supplies and making work for other people by insisting upon traveling all the way to China, they should have made a more careful and thorough study of the doctrines of the Great Teacher Dengyo, who was their own teacher!." -Repaying Debts of Gratitude 

"But after he went to China at the age of forty, though he continued to call himself a disciple of Dengyo and went through the motions of carrying on Dengyo's line, he taught a kind of Buddhism that was wholly unworthy of a true disciple of Dengyo." (ibid.) 

Although I am merely an ignorant layman, I think that some of our present day priests and so-called mentors should have made a more careful and thorough study of the doctrines of Nichiren Daishonin who they claim as their Buddhist Master. Then they wouldn't be teaching a type of Buddhism that is wholly unworthy of a true disciple of Nichiren. One mentor in particular has shackled his disciples to himself like a sick siamese twin who will eventually end up killing both himself and his sibling. 

"At that time, after the great assembly had heard the Buddha speak of the 
great length of his life-span, incalculable, limitless asamkhyeyas of 
living beings gained a great advantage. At that time, the World-Honored 
One declared to the bodhisattva-mahasattva Maitreya: "O Ajita! 
When I preached on the great length of the life-span of the Thus Come 
One, living beings to the number of sands in six hundred and eighty 
myriads of millions of nayutas of Ganges rivers gained acceptance of 
[the doctrine of] the unborn dharmas. Again, a thousand times this 
number of bodhisattva-mahsattvas heard and were enabled to take hold 
of the gateway of the dharanis. Again, bodhisattva-mahasattvas equal 
to the number of the atoms in one world-sphere gained joy in preaching 
and unimpeded eloquence. Again, bodhisattva-mahasattvas equal in 
number to the atoms in one world-sphere gained the dharani that can 
be turned to a hundred thousand myriads of millions of incalculable 
[uses]. Again, bodhisattva-mahasattvas equal in number to the atoms 
in the thousand-millionfold world were enabled to turn the unreceding 
Wheel of the Dharma. Again, bodhisattva-mahasattvas equal in number 
to the atoms in two thousand middle lands were enabled to turn the 
pure Wheel of the Dharma. Again, bodhisattva-mahasattvas equal in 
number to the atoms in a minor thousand of lands were destined 
after eight rebirths to gain anuttarasamyaksambodhi. Again, bodhi- 
sattva-mahasattvas equal to four times the number of atoms under 
four heavens were destined after four rebirths to gain anuttarasamvak- 
sambodhi. Again, bodhisattva-mahasattvas equal in number to three 
times the number of atoms under four heavens were destined after three 
rebirths to gain anuttarasamyaksambodhi. Again, bodhisattva-maha- 
sattvas equal in number to twice the atoms under four heavens 
were destined after two rebirths to gain anuttarasamyaksambodhi." 
- Lotus Sutra Chapter 17 

Nichiren Shonin quotes Nan-yueh: 

"The Daigo Shojin Sutra says: 'Ordinary beings and the Thus Come One share a single Dharma body. Being pure and mystic beyond comparison, it is called Myoho-renge-kyo.'" -- Entity of the Mystic Law 

and again: 

"Those who practice the Lotus Sutra are pursuing through this single act of devotion the mind that is endowed with all manner of fortunate results. These are present simultaneously and are not acquired gradually over a long period of time. This is like the blossom of the lotus which, when it opens, already possesses a large number of seeds or results. Hence such persons are called the people of the one vehicle." -- The Entity of the Mystic Law 

"Thereupon Shakyamuni Buddha rose from the seat of the Dharma, and by great supernatural powers, put his right hand on the heads of the innumerable Bodhisattva-mahasattvas, and said: "For many hundreds of thousands of billions of asamkhyas of kalpas, I studied and practiced the Dharma difficult to obtain, and [finally attained] Anuttara-samyak-sambodhi. Now I will transmit the Dharma to you. Propagate it with all your hearts, and make it known far and wide." -- Lotus Sutra, Chapter 22 Transmission 

The merit of the Buddha comes directly from the Buddha. After the close of Chapter 22, the replicas of Shakyamuni Buddha never again appear. They went back to their home worlds at the end of this chapter because the Buddha had entrusted Bodhisattva Jogyo and the Bodhisattvas of the Earth with carrying out the transmission of the Dharma in this Latter Age. The transmission of Buddhahood come from the Original Buddha Shakyamuni and nowhere else. 

Nichiren Daishonin in the "Ho'on Jo" [Repaying Debts of Gratitude], enumerates the Three Great Secret Laws ("san dai hi ho"): 

"The first is the object of worship (honzon). All the people in Japan as well as the rest of the whole world should revere the Lord Buddha Shakyamuni (Original and Eternal Buddha) revealed in the essential section (honmon) of the Lotus Sutra as the Object of Worship (honzon)..."; Second, there is the high sanctuary of true Buddhism; Third, in Japan, China, India and all the other countries of the world, every person, regardless of whether he is wise or foolish, shall set aside other practices and join in the chanting of Namu-myoho-renge-kyo." 

In the "Kanjin Honzon Sho" [True Object of Worship], he says: 

"Shakyamuni Buddha, the Lord preacher of this pure land, has never died in the past, nor will He be born in the future. He exists forever throughout the past present and future." In the Senji Sho [Selection of the Time] we read, "It was not I, Nichiren, who made these three important predictions. I believe it was solely the spirit of Shakyamuni Buddha, entering my body, who made them." 

On the Four Stages of Faith and The Five Stages of Practice Reads, 

"Within these chapters of transmission, the four stages of faith and the five stages of practice expounded in the "Distinctions in Benefits" chapter refer to what is most important in the practice of the Lotus Sutra, and are a standard for those living in the time of the Buddha and after his passing. 

Ching-hsi writes: "'To produce even a single moment's faith and understanding' represents the beginning in the practice of the essential teaching." Of these various stages, the four stages of faith are intended for those living in the Buddha's lifetime, and the five stages of practice for those living after his passing. Among these, the first of the four stages of faith is that of producing even a single moment's faith and understanding, and the first of the five stages of practice is that of rejoicing on first hearing the Lotus Sutra. These two stages together form a casket containing the treasures of the "hundred worlds and thousand factors" and the "three thousand realms in a single life-moment"; they are the gate from which all Buddhas of the ten directions and the three existences emerge." 

Nichiren Daishonin goes on to say, 

"Answer: This is a very important question, and so I will be referring to the text of the sutra in answering you. In describing the first, second and third of the five stages of practice, the Buddha restricts those at these stages from practicing precepts and meditation, and places all emphasis upon the single factor of wisdom. And because our wisdom is inadequate, he teaches us to substitute faith, making this single word "faith" the foundation. Disbelief is the cause for becoming an icchantika and for slander of the True Law, while faith is the cause for wisdom and corresponds to the stage of myoji-soku.' 

And again, 

"Answer: Such persons are restricted from practicing almsgiving, the keeping of the precepts, and the others of the five paramitas, and are directed to chant Namu-myoho-renge-kyo exclusively. This practice corresponds to the capacity of persons at the stages of "producing even a single moment's faith and understanding" and "rejoicing on first hearing the Lotus Sutra." It represents the true intention of the Lotus Sutra. " 

And further along: 

"Question: When your disciples, without any understanding, simply recite with their mouths the words Namu-myoho-renge-kyo, what level of attainment do they reach? 
Answer: Not only do they go beyond the highest level of the four tastes or the three teachings as well as that attained by practitioners of the perfect teaching set forth in the sutras that precede the Lotus Sutra, but they surpass by millions and billions of times the founders of the Shingon and various other schools of Buddhism-men such as Shan-wu-wei, Chih-yen, T'zu-en, Chi-tsang, Tao-hsuan, Bodhidharma and Shan-tao." 

Nichiren Daishonin writes: 

"Although Nichiren dwells in such a remote and forlorn retreat [Minobu], within the heart of his fleshly body he holds concealed the secret Dharma of the sole great matter (ichidaiji) transmitted by the Eternal Shakyamuni, master of teachings, on Vulture Peak." -Nanjo Hyoe Shichiro-dono gohenji 

The Dharma is not handed down from a master to a disciple, but directly accessible to anyone at any moment via a personal relationship formed with the Buddha and the Lotus Sutra by chanting Namu Myoho Renge Kyo. 

From the Object of Devotion For Observing the Mind: 

"...the Eternal Lord Shakyamuni's practices undertaken as the cause (for attaining Buddhahood), and his virtues acquired as their effect, are completely contained within the five characters of Myoho-Renge-Kyo. When we receive and hold these five characters, he will spontaneously transfer to us the merit of his causes and effects." 

To conclude, when we chant Namu Myoho renge kyo with faith and reverence for the Gohonzon, the Eternal Buddha Shakyamuni, the Daimoku, and spread the teachings to the best of our abilities, we are Bodhisattvas of the Earth, requiring no intercession by a high priest or SGI president.

SGI Mentor-disciple doctrine is a shallow pitiful doctrine lacking the Three Proofs.*

"T’ien-t’ai asserted, 'That which has a profound doctrine and accords with the sutras is to be written down and made available. But put no faith in anything that in word or meaning fails to do so.' He also said, 'All assertions that lack scriptural proof are to be branded as false.'" (Questions and Answers on Embracing the Lotus Sutra)

*Three Proofs: Scriptural, Theoretical, and Actual

Nichiren on who the Bodhisattvas of the Earth have kept in mind since the infinite past...

"Not even for a moment had they ever forgotten the Buddha. Shakyamuni summoned these bodhisattvas and transferred Myoho-renge-kyo to them."

Please notice how the Soka Gakkai has long forgotten this Buddha. They go so far as to deprecate this Buddha. They are a pitiful bunch who could never be considered Bodhisattvas of the Earth.

Response to Srishti

"Nobody can learn about Nichiren Buddhism's concepts by themselves. That's why we attend the meetings and participate in all SGI activities." - Srishti

What you learn in your meetings and activities is NOT the Lotus Sutra Buddhism of Nichiren. It is Ikedaism. Even a solitary Bodhisattva of the Earth, according to the Lotus Sutra can attain Supreme and Perfect Enlightenment and Nichiren was one man alone. Nichiren taught: 

"Are persons who receive instruction orally from their teacher invariably free from error, while those who appear in later ages and who seek and investigate to be regarded as worthless? If so, then should we throw away the sutras and instead follow traditions handed down from the four ranks of bodhisattvas? Should a man throw away the deed of transfer received from his father and mother and instead rely upon oral transmissions? Are the written commentaries of the Great Teacher Dengyo so much trash, and the oral traditions handed down from the Great Teacher Jikaku the only guide to truth?" (Gosho Zenshu, p.1258)

Nichiren, in fact, was a scriptural Buddhist....

Srishti writes: 

"Because the main motive is to strengthen our faith and to feel internal happiness in our life. We are fortunate that someone introduced us this wonderful philosophy and we know people who are there to help us as our leaders where ever we have doubts or any questions." - Shrishti 

I suggest that they (and you) receive guidance and answers to your questions from the Original Eternal Buddha as Nichiren advises:

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

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

Srishti:

"But we should not forget that there are a lot of people out there who are still new practitioners or maybe want something like Nichiren Buddhism in their lives. So it's our duty to clear their questions that all of us had when we first introduced to this philosophy." - Srishti

It is most important to answer the people's questions correctly, otherwise, you will see what we saw in the USA...600,000 people received the Gohonzon in the 70s, 80s, and 90s but only 40,000 remain today. 

Srishti:

"The video is all about answering all those questions that all of us have at our initial point... So I tried to explain those questions in a very normal way. Because it's not possible to all of us to know everything in this world. 

We should never feel that we need to have all the answers or everything about Nichiren Buddhism in order to share this. And if we get caught up in worrying about sounding clever or making a good impression, we can easily loose sight of the purpose of encouragement in Buddhism." - Srishti

Teaching lies is poison to both new and old believers. For example, teaching that "the prime point of the Lotus Sutra is the mentor-disciple relationship" is poison.

Srishti then quotes Daisaku Ikeda: 

"SGI President Ikeda says, 'The source of all development in the realm of Kosen - rufu lies in the sharing the member's sufferings, answering their questions to relieve them of any doubts and making it possible for them to exert themselves in faith joyously, filled with confidence and hope'".

Mixing truth with the false is what confuses the members and leads them to abandon their faith. Mixing Namu Myoho renge kyo with the false teachings of the Soka Gakkai is precisely why more than 90% of SGI believers in the United States returned, destroyed, threw away, or rolled up their Gohonzons in sock draws, never again to chant Namu myoho renge kyo.

One danger of the SGI teachings is mixing the clean with the unclean. No dog would ever intentionally eat ground glass. No infant would ever intentionally ingest a toxic substance nor would any mother intentionally give her baby a toxic substance. However, a dog will eagerly eat a steak infused with ground glass and an infant will readily drink tainted breast milk. A mother, not knowing that the noxious drug is excreted into her breast milk, inadvertently gives it to her baby. This is what the SGI members serve to the children of the Buddha. They serve the poison of the heretical doctrines of Nichiren as True Buddha, The DaiGohonzon, and the Oneness of Living Mentor and Disciple to their children in the milk of Namu Myoho renge kyo. Or they, like a mean and deranged farmer, serve their loyal dog the ground glass of slander of the orthodox sects in the steak of the Jiga-ge. Lack of financial transparency too, is mixing the clean with the unclean. Letter to Akimoto teaches:

"But a vessel is susceptible to four faults. The first is being upset or covered, which means that the vessel can be overturned or covered with a lid. The second is leaking, which means that the water leaks out. The third is being defiled, which means that the contents can be contaminated. Though the water itself may be pure, if filth is dumped into it, then the water in the vessel ceases to be of any use. The fourth is being mixed. If rice is mixed with filth or pebbles or sand or dirt, then it is no longer fit for human consumption.

The vessel here stands for our bodies and minds. Our minds are a kind of vessel, and our mouths too are vessels, as are our ears. The Lotus Sutra is the Dharma water of the Buddha’s wisdom. But when this water is poured into our minds, then we may jar and upset it. Or we may shut it out by placing our hands over our ears, determined not to listen to it. Or we may spit it out of our mouths, determined not to let our mouths chant it. In such cases, we are like a vessel that has overturned or has had a lid placed on it.

Again, although we may have a certain amount of faith, we may encounter evil influences and find our faith weakening. Then we will deliberately abandon our faith, or, even though we maintain our faith for a day, we will set it aside for a month. In such cases, we are like vessels that let the water leak out.

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

In the Opening of the Eyes we read:

"In the ninth volume of the Nirvana Sutra we read: “Good man, there are icchantikas, or persons of incorrigible disbelief. They pretend to be arhats, living in deserted places and speaking slanderously of the correct and equal sutras of the great vehicle. When ordinary people see them, they all suppose that they are true arhats and speak of them as great bodhisattvas.” It also says: “At that time, this sutra will be widely propagated throughout Jambudvīpa. In that age there will be evil monks who will steal this sutra and divide it into p.271many parts, losing the color, scent, and flavor of the correct teaching that it contains. These evil men will read and recite this sutra, but they will ignore and put aside the profound and vital principles that the Thus Come One has expounded in it and replace them with ornate rhetoric and meaningless talk. They will tear off the first part of the sutra and stick it on at the end, tear off the end and put it at the beginning,put the end and the beginning in the middle and the middle at the beginning or the end. You must understand that these evil monks are the companions of the devil.”

I believe this is what the the Soka Gakkai has accomplished. They propagated Namu Myoho renge kyo throughout Jambudvipa but thanks to SGI's evil doctrines, it has lost the color, scent, and flavor of the correct teaching that it contains;

Lastly, Sristhi states:

'Nobody can learn or know everything about Nichiren Buddhism as it is a very vast philosophy we have. When we share through our dialogue to those who are in need , it adds up in our own practice. Thank you for sharing your views and your understanding about Nichiren Buddhism and SGI."

Shakyamuni Buddha of the Juryo Chapter of the Lotus Sutra (Gohonzon) and Nichiren Daishonin know just about everything about Lotus Sutra Buddhism. I advise you to seek guidance from them and answer the people's questions through their perspective. You will be castigated by the Soka Gakkai but who cares what icchantikas think?

Gratitude for Shakyamuni Buddha specifically and people generally is necessary for the subjugation of ego vital for awakening.

I disagree with all the scholars assertions regarding original and acquired Enlightenment and my arguments transcend even the discrepancies found in Nichiren's A, B, and C works*.

"A" works are those in Nichiren's hand or known to have been in Nichiren's hand. "B" works are those works not in Nichiren's hand and never known to be in Nichiren's hand but for the most part, agree with those works in Nichiren's hand. "C" works are those works not in Nichiren's hand and are for various reasons known to be forged or apocryphal writings.

https://jstone.mycpanel2.princeton.edu/wp-content/uploads/2015/09/Review-of-Hanano-J%C5%ABd%C5%8Ds-Tendai-honkgaku-shis%C5%8D-to-Nichiren-ky%C5%8Dgaku-2011.pdf

We can come to understand not only how Nichiren taught and believed Medieval Tendai Original Enlightenment but his teachings on acquired Enlightenment (receiving and keeping).

If we look to the Five Major Writings and the entire authenticated canon of Nichiren we can correctly come to understand Nichiren's works with the caveat that Nichiren's thought evolved over time. Certainly, Medieval Tendai Original Enlightenment was believed and taught in Nichiren's earlier works, predominantly those before ~1261/1262. After, around this time, Nichiren more forcefully taught the concept of receiving the seeds of Enlightenment from the Original Buddha and watering the seeds through the chanting of Namu myoho renge kyo.   

The evolution of Nichiren's thought is that specifically, Shakyamuni of the Juryo Chapter is the Original Eternal Buddha and generally, we too are original (or ancient) Three Bodied Tathagatas in our own right. Nichiren teaches however, "if you confuse the general with the specific, even in the slightest, you will fail to attain Buddhahood." An understanding of these concepts can be gained through the paradox of "one but not one and two but not two."

Some, particularly the Soka Gakkai, mis-teach the principle of the equality of the Buddha and the common mortal because they misunderstand the principle of the general and the specific. They sometimes teach that the common mortal is equal to the Buddha and sometimes that the common mortal is superior (that we are the original teachers of Shakyamuni Buddha). It is different when the Buddha proclaims that the common mortal is equal to the Buddha, since this is a Buddhist paradox. Understanding [living] the paradox with gratitude for Shakyamuni Buddha is a necessary part of the subjugation of ego vital for awakening. Nichiren scolded the Zenmen for the same transgressions exhibited by many Nichiren sects (that the common mortal is the original Buddha and teacher of Shakyamuni Buddha). I can support my view with the authenticated writings of Nichiren, the Lotus Sutra, and even the questionable writings utilizing the Buddhist paradox of "one but not one and two but not two". They who mis-teach the equality of the Buddha and the common mortal or the superiority of the common mortal to the Buddha can not. In fact, without gratitude for Shakyamuni Buddha specifically and people generally, there is no Buddhahood.

Daisaku Ikeda's pronouncements are NOT the golden words of the Thus Come One

"When, based on the sutras, I speak in general terms of such matters, only I, of all the 4,994,828 men and women in Japan, am thought strange, and the other 4,994,827 persons all regard me as their enemy. Strangely enough, they do not follow Shakyamuni, who is their sovereign, teacher, and parent. What is more, they curse and strike me, drive me away, and, by resorting to slander, cause me to be sentenced to exile or execution. It is the way of the world that the poor fawn upon the rich, the lowly revere the noble, and the few follow the many. So even those persons who chanced to put their faith in the Lotus Sutra are intimidated by society and fear others, and many of them fall into hell. This is most pitiful.

But, perhaps because of Nichiren’s ignorant outlook or some past karma, when I read the statements that “the Lotus is the foremost,” that “among the sutras I have preached, now preach, and will preach, this Lotus Sutra is the most difficult to believe and the most difficult to understand,” and that “I am the only person who can rescue and protect others,” I take them to be the golden words of the Thus Come One himself. They are not my own words at all.

The people of today, however, believe the pronouncements of their own teachers to be the golden words of the Thus Come One. Thus they place such pronouncements on the same level as the Lotus Sutra, considering the two to be of equal authority; or they regard these teachings as superior to the Lotus Sutra; or they reason that though their teacher’s pronouncements are inferior they are well suited to the capacity of the people."The people of today believe the pronouncements of Daisaku Ikeda are the golden words of the Buddha

Wherever is established the Soka Gakkai calamities and disasters abound

Look no further than Japan, Korea, the United States, Brazil, and Italy. Soka Gakkai main international headquarters are in Korea, USA (California and Hawaii), India, Brazil, and Italy. All are realing from the coronavirus and Japan is still reeling from Fukushima. World War II, Hiroshima, and Nagasaki can be traced back to Soka Gakkai's inauspicious beginnings. Korea, the most populous Soka Gakkai foothold outside Japan, is under the constant threat of war. Brazil has experienced a recent Dam collapse, has one of the most corrupt governing bodies in the history of mankind, is home to the worst ghettos in South America, the rainforest is being cut down at an alarming rate and next to the USA, the most deaths from the coronavirus. In Hawaii we have a continuous volcanic eruption and in California we have, droughts, heat waves, and firenados. SGI-Italy, the European headquarters of the Soka Gakkai was established in the late 1970s. In 1980, the largest earthquake of the modern era killed almost 5000 people and injured almost 9000. Italy is experiencing a protracted recession, an unsustainable migrant crisis, three active volcanoes, and the second most corona virus deaths in europe.. Nichiren on the other hand promises:

“The Lotus Sutra is the teaching of shakubuku, the refutation of the provisional doctrines.” True to the letter of this golden saying, in the end, every last one of the believers of the provisional teachings and schools will be defeated and join the retinue of the Dharma King. The time will come when all people will abandon the various kinds of vehicles and take up the single vehicle of Buddhahood, and the Mystic Law alone will flourish throughout the land. When the people all chant Nam-myoho-renge-kyo, the wind will no longer buffet the branches, and the rain will no longer break the clods of soil. The world will become as it was in the ages of Fu Hsi and Shen Nung. In their present existence the people will be freed from misfortune and disasters and learn the art of living long. Realize that the time will come when the truth will be revealed that both the person and the Law are unaging and eternal. There cannot be the slightest doubt about the sutra’s promise of “peace and security in their present existence.”

This proves that the Soka Gakkai are disciples and believers of Nichiren in name only and to expect positive change in the Gakkai is nigh impossible.

Some can chant Namu Myoho renge kyo day and night and still not be Nichiren Buddhists

Someone on the Independent Sangha wrote:

"This is a point that is not only in Nichiren Buddhism - the Christians, the Jews, and other religions have broken down into different ways in which to practice. Hence sects in Buddhism. people imho strive to be individuals, unique - I am not sure many wake up and say I want to be part of a group where we all do the exact same thing. Go to a Jehova meeting, white shirts, women in dresses, the main person reading on stage reads from their bible or watchtower. They are carbon copies of each other. They do not have branches, sects or any differences between them. Actually I think they are the only whole religion in the world. What you are saying sounds to me like you feel that the only way for Buddhism to be whole is be all the same. I say how boring. No need for conversation, or questions... squash all seeking spirits. Just follow the one in front of you and if you turn around the one behind is doing the same so it does not matter which direction you are going it is all the same. rather than be carbon copies why not just stop fighting? Isn't fighting anti-Buddhist? Respect and metta - compassion and understanding will bring light to Buddhism." 

Response: 

Correcting wrong thought is the practice of the Bodhisattvas of the Earth in the Latter Day. It was the practice of Shakyamuni Buddha and Nichiren Daishonin. Lets take your idea to its logical conclusion...One school or individual decides it's ok to chant the Daimoku and to worship Amida Buddha. This person or sect calls itself Nichiren Daishonin's Buddhism or "I am a Nichiren Buddhist" because they chant the Daimoku of the Lotus Sutra. Many people will get the insanely wrong idea that this is correct and some will even be led to believe that Nichiren Daishonin believed that all teachings lead to Buddhahood. Another places a statue of Jesus on the altar and instructs others that individual destiny is shaped by a greater being . This person too, erroneously believes that as long as one chants the Daimoku he is a Nichiren Buddhist. Yet another is a Japanese militarist like Ishiwara who believes and teaches that Japan has a mandate to spread the Daimoku by whatever means. He assembles several divisions of zealous youth, arms them to the teeth and indoctrinates them with the Lotus Sutra teachings, "We do not value our own lives, we value only the Supreme Way." He leads them on a crusade against the Chinese heretics to convert them to the Daishonin's teachings. He not only calls himself a Nichiren Buddhist but others maintain that he is a great Wheel Turning King of Japan born to protect the Law by forcibly infusing and diffusing the teachings that have originated in Japan.* If you really study the teachings of Nichiren Daishonin and take the teachings of the Lotus Sutra to heart, you can never come to the interpretations and conclusions of these men. I would argue that they can chant the Daimoku day and night but that still doesn't make them Nichiren Buddhists. Those who continue to argue that all are Nichiren Buddhists who chant the Daimoku, regardless of their beliefs, will quickly destroy the sublime teachings of the Lotus Sutra. Anyone who fails to take the Lotus Sutra, Shakyamuni Buddha of the Juryo Chapter, and Nichiren Daishonin as teachers and who fails to take their teachings to heart, can not be considered a Nichiren Buddhist. We are all individuals by virtue of causes and conditions. This does not change by embracing the same Law, practice, and faith as Nichiren Daishonin. Damson, apple, pear and cherry blossoms are all flowers. They all grow from the earth and they are all nourished by a single shower of rain.

*One may only take up arms in defending the true Law and the believers. Nichiren taught that the way to spread the true Law is through a horizontal transmission [though the people] and vertical transmission [through converting the sovereign]. The vertical transmission too, according to Nichiren, is based on a constitution or decree of the sovereign making the Lotus Sutra the national religion. Both horizontal and vertical transmission is based on compassion, dialogue, and debate.

Namu Myoho renge kyo (not Nam myoho renge kyo)

Namaste : I was looking at a Indo-European Language Chart. It began at Proto Indo-European then went to Indo-Iranian, then to Indic, then to Vedic Sanskrit, then it had two languages that were not separated by a line, they were Classical Sanskrit & Middle Indic (Pali, Prakrits). Why was this chart this way, is it because they are so similar? Narapati m. Pali-English English-Pali | Pali grammar | Pali Alphabet 

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Nagara - m. city. Naagarika - urban. Naama - n. name, mind. Namo - ind. honour. Narapati - m. king. Naar( - f. woman. Nara - m. man. Naatha - m. lord, refuge. „aati - m. relative. Nattu - m. nephew. „aatu - m. knower. Naavaa - f. ship, boat. Naavika - m. navigator. Nava - nine. Navama - ninth. Navuti - ninety. Netu - m. leader. Niraahaara - without food. N(ca - mean, low. Nicaya - n. accumulation. Nidahati - (ni + daha) lays aside. Nidhaaya - ind. p.p. having left aside. Nigacchati - (ni + gamu) goes away. Nigama - m. town, market N(harati - (n( + hara) takes away, removes. Nikkhamati - (ni + kamu) departs. Nikkha.nati - (ni +kha.na) buries. N(la - adj. blue. N(rasa - sapless, tasteless. N(roga - healthy. Nis(dati - (ni + sada) sits. Nitta.nho - arahant (Desireless One). Nivattati - (ni + vatu) ceases. 

Namaste or Namo transliterates into Namu (Indo-Aryan Prakrits.) not Nam there simply is no justification for the transliteration of Namaste to Nam . Nam can only be found in the Vietmamese dictionary meaning "burnt". 

Viet-nam or nam of Vietnam meaning possibly to go to a southern region or area, going south. To Chant Nam would not mean devotion to the law but would translate to mean burnt- Myohorengekyo or I guess possibly going south. If you find a english to Viet'nam'ese dictionary you will find this to be the case. 

Namah; Pali: Namo; to submit oneself to, from to bend, bow to, make obeisance, pay homage to; an expression of submission to command, complete commitment, reverence, devotion, trust for salvation, etc. -- Dictionary of Chinese Buddhist Terms; with Sanskrit and Sanskrit -Pali index. William Edward Soothill & Lewis Hodous (page 298) 

If you study the religions or history of India the origin of Namaste (Namah; Pali: Namo) a sanskrit language from a time before the birth of the Buddha. Namo was used as above. Nam is not a correct translation in any way shape or form. Nam simple has no origin or relation to Namaste and completely alters the meaning and invocation of the title of the Lotus Sutra. 

Namaste (num'e sta'), n. a conventional Hindu expression on meeting or parting, used by the speaker usually while holding his palms together vertically in front of the bosom. [?]  -- Webster's New Universal Unabridged Dictionary (page.949) 

Transliterate; to change (letters, words, etc.) into corresponding characters of another alphabet or language: to transliterate the greek --Webster's New Universal Unabridged Dictionary. (page. 1505) 

Transliterate; To represent (letters or words)in the characters of another alphabet. The American Heritage Dictionary. (page. 719) 

Translation; 1.The rendering of something into another language. 2.a version a different language: a french translation of hamlet. 3. change or conversion to another form, appearse, etc.; transformation: a swift translation of thought into action. 4. act or process of translating; stateof being translated. 5. Mech. motion in which all particles of a body movewith the same velocity along parallel paths. 6. Telegraghy. the retransmitting or forwarding of a message, as by rely. 7. Math. a function obtained from a given function by adding the same constant to each value of the variable of the given function and moving the graph of the function a constant distance to the right or left.  -- Webster's New Universal Unabridged Dictionary. (page 1505) 

Translational, adj--- translationally, adv-syn 2. Translation, paraphrase, version refer to a rewording of something. A translation is a rendering of the same ideas in a different language from the original: a translation from Greek into English. A paraphrase is a free rendering of the sense of a passage in other words, usually in the same language: a paraphrase of a poem. A version is a translation,esp. of the Bible, or else an account of something illustrating a particular point of view: the Douy Version. -- Webster's New Universal Unabridged Dictionary. (page 1505) 

If someone still can not understand that Nam simply has no origin in any prakrit or sanskirt language that has any relation to the transliteration from Namha, namo, namaste to nam , it can only be from not wanting to see the truth or just ignorance of the process of learning or thinking. Lets look at the thinking process based on a linguistic's point of view. 

What are the pros & cons. of the eclectic approach vs. the theory base approach? 

Namo ind. honour. Narapati m. If you are eclectic, you take in all the data you can and you ask all the questions you can think of, and you try to synthesis what you know. Because there is no particular direction to the questions you ask, you may ask interesting questions that will not occur to others. You may see facts which others will not see. The difficulty will be in knowing why or how these facts are important or whether they hang together. 

If you are theory-based, the theory tells you what facts to look for and what questions to ask. It provides a framework for your synthesis, and thus allows you to synthesize more neatly, and with less effort (because you are excluding irrelevancies). However, there will be some things that you never notice because the theory doesn't tell you to look for them. The theory will tell you to look in other places for other facts, and thus allow you to give a better description in some ways, at the same time as it may prevent you from finding some relevant things. 

Clearly, a mixture of the two is preferable: a framework gives you something to hang your work onto, but you don't want to be so blinkered that you can't see beyond the framework. 

In a theory-based approach, you have to try to find the answer to the question you are working on by using only the tools made available by the (latest version of) a particular theory. If the theory is appropriate for this domain of research and already accounts for a lot of other data within the same domain, then it just might be sufficient to solve your problem as well. 

In practice, theories dealing with complex phenomena are probably never perfect. We hope that they get better with time, but every improvement raises new questions and opens up new avenues of research. 

In the eclectic approach, you suppose that the most satisfactory answer to your question cannot be found in the latest version of your theory, so you look elsewhere and if you think you have found the answer elsewhere, you try to combine the new idea with the theory you already have. Nowadays there are millions of scientists around the world working on different theories of various phenomena. Sometimes these phenomena overlap with each other, e.g. biologists and chemists are both interested in the processes that are involved in creating life. So in such cases, it seems quite possible that one group can have the answer that another group is looking for, even without knowing it. n. name, mind. 

Namo ind. honour. What you're looking at is, of course, an oversimplification, as any such diagram would have to be. Old Indic (or, more properly, Old Indo-Aryan) was, like all well-established languages, a bundle of dialects, only of few of which are represented by what is commonly called `Vedic Sanskrit'. The others properly go under the generic label `Prakrit' (whose literal meaning is roughly `common language' as opposed to Sanskrit, which means `refined language'). Just about the only reason `Prakrit' typically appears on such charts as a label for certain varieties of Middle Indo-Aryan as opposed to Old Indo-Aryan is that it's only in the Middle Indo-Aryan period (roughly 1000 B.C.E. to 1000 C.E.) that you begin to get written records in Prakrit, as opposed to occasional Prakrit words or expressions getting into documents written primarily in Sanskrit. 

On the other side of the coin, once you get past about 1000 B.C.E. the language referred to as `Vedic Sanskrit' has developed into the language `Classical Sanskrit', so `Classical Sanskrit' is pretty much contemporary with Pali, Apabhramsa, Magadhi, and the other Middle Indo-Aryan Prakrits. The difference is that the Prakrits were *living* languages, as are the Modern Indo-Aryan languages like Hindi and Bengali: children were routinely learning them from their families and friends, and people were using them as all-purpose means of communication. Sanskrit, on the other hand, had turned into a literary language; few if any people learned it as their first language, but rather used it for very formal, elevated, or elite conversation and writing. It had become something like Latin in Mediaeval Western Europe -- and still to some extent has that status today. And so `Sanskrit' is never considered a `Middle Indo-Aryan' language, even though the `Classical' period of the language's *literary* history was coeval with the period that the Middle Indo-Aryan languages were being spoken, because most of the vocabulary and grammar of Classical Sanskrit was consciously based on that of the Vedic period, when Sanskrit had itself been a living language in the fullest sense of the term. 

There's no question that Sanskrit and Prakrit are very similar. Both are descended from Old Indo-Aryan, and almost all Sanskrit-speakers in any age have also of necessity been Prakrit-speakers. And, especially in the usage of the educated classes, because of the status that Sanskrit enjoys in the Hindu world the similarity is going to be emphasized; it's been said that any word that is a possible word in Sanskrit is ipso facto also a possible word in Hindi. So there would always be strong tendencies to keep the two types of language recognizably similar (while still maintaining the indications of class distinction that they imply; for instance, unlike the Prakrits Sanskrit never lost the Proto-Indo-European dual number or the three distinct past tenses, these being felt to be distinctive markers of an elite, highly civilized language). But it would be incorrect to say that the Middle Indo-Aryan Prakrits evolved out of Vedic Sanskrit; it would be more correct to say that they evolved out of Old Indo-Aryan Prakrits (of which we have *almost* no record), with a little bit of infusion from Sanskrit. 

The next section is I believe a good personal experience and further explanation of this issue. In my mind this ends anymore doubt to the controversy of whether to Chant Nam or Namu. Otherwise I can only conclude that a persons thinking process is not able to comprehend a basic documented fact that is backed up by all the known transliterations, dictionaries and literary proof. Also notwithstanding the testimonies of linguist and scholars in every direction. 

Great Vowel Shift 

From the Hokkedaimokusho ("On the Title of the Lotus Sutra"), Nichiren propagates the sacred formula "Namu Myoho Renge Kyo" (not Nam Myoho Renge Kyo) as being infallible as a means to achieve Buddhahood. "When the Buddha preached the Lotus Sutra, he disclosed the basket of all sutras. At this time living beings of the nine worlds saw for the first time the treasure of the basket of all sutras of forty years [period of Buddha's preaching]. 

"Is not, however, the title of the Lotus Sutra the heart of the 80,000 (i.e. all) sacred scriptures and the eye of all the Buddhas?" 

Nichiren said that we should chant the title of the Lotus Sutra wholeheartedly, in purity of mind,  stimulated by the wondrous recitation of the formula of Avalokitesvara (Chap. 25 of the Lotus Sutra). Attention has to be paid even to the sound of the utterance in order to gain deep joy and peace. Salvation by faith in a sacramental efficacy of "Namu 

Myoho Renge Kyo" which Nichiren propagates, and this activity for lay believers who cannot penetrate into the fine delicacies of the Sutra, can engage with their body and mind by recitation of the Title of the Sutra and the Sutra itself. 

"They have to regard it more delightful than a blind-born man who opens his eyes for the first time and sees his parents, or more rare than somebody who has been overthrown by a strong enemy, will have the chance to be dismissed and see again wife and children." (Borsig, op.cit, 375) 

From the Great Nirvana Sutra: 

"When someone enters the great ocean and bathes, he already has used water from al the various rivers." 

By chanting the title: "Namu Myoho Renge Kyo" we consume all the sutras, their teachings and blessings. 

I, like most of you, chanted the "6 Character Counterfeit Daimoku" while a member of Nichiren Shoshu/SGI. After I left in January 1975 I started reading other books about Nichiren Buddhism that were published by scholars and sects other than the SokaGakkai or Nichiren Shoshu. I noticed that in ALL the books that were not published by the Soka Gakkai, the Daimoku was written as "Namu Myoho Renge Kyo." 

But, if the book was published by the SGI/NShoshu, the daimoku was written as "Nam....." I called a friend who was a translator for Nichiren Shoshu, and she told me that they were instructed to write the daimoku as "Nam...", but it really was "Namu Myoho Renge Kyo." Since then, we learned about the "great vowel shift" in Japan in the 14th century, and the fact that the Soka Gakkai asked Taisekiji to drop the "mu" so they could chant faster. 

Needless to say, Universal Virtue woke me up, and every day during my morning and evening service I say "thank you". By the same token, when we tell those who insist that Nam is OK, that they have forgotten "a whole character", we fulfill the function of Universal Virtue. 

You might ask yourself, how can so many people be fooled? 

I found this story in, "The Transmission of the Dharma-pita" 

"A man lives up to a hundred years 

Without seeing a heron. 

Another man lives for only one day, 

But he has seen a heron. 

This man has much more wisdom and fame" 

At that time, Ananda was walking nearby and heard the bhiksu's recitation. 

He said to him, "the stanza you are reciting was not spoken by the Buddha. 

You should say, 

'If one man lives for a hundred years 

without perceiving the rise and fall of things, 

and if another lives for only one day 

but perceives the rise and fall of things, 

this [second] man possesses much more wisdom 

than the one who lives a hundred years.' 

Moreover, there are two kinds of people who slander the Buddha. One kind of people are infidels who slander the Buddha out of hatred and resentment. The other kind, though believers, do not properly accept and understand the meanings of the Sutras and are also considered slanderers of the Buddha. Just as a man with no feet and no mouth is nonfunctioning, these two kinds of people are nonfunctioning, as they cannot understand the proper meanings of the words jati (rebirth) and aristaka (heron) mentioned in the Sutra." And he also uttered the following stanza: 

An ignorant man has no wisdom; 

His actions are useless. 

If a wise man does not accept the Dharma, 

His wisdom is like poison. 

By hearing the recitation of right knowledge, 

One may gain the fruit of liberation. 

The bhiksu who recited the stanza returned to the place of his teacher and said, "Ananda said,'The World-honored One spoke thus: If one man lives for a hundred years without perceiving the rise and fall of things, and if another lives for only one day and perceives the rise and fall of things, the second man is much better than the one who lives a hundred years." The teacher said to his disciples, "Ananda is getting old. His memory has become poor." And he also uttered the following stanza: 

If a man reaches senility, 

He loses his power of memory. 

His wisdom and vigor 

Also grow old. 

He also said to his disciple, "Recite as you do. Do not follow his words." When Ananda went again to that place, he heard [the bhiksu] reciting the same stanza. The Elder Ananda said to him, "I have told you, this was not spoken by the Buddha." He answered Ananda, saying, "My teacher said that Ananda was getting old and that his memory had become poor." Ananda reflected and wished to go to the teacher to tell him the meaning. Then he considered the mind of the teacher: Would he accept his words? He saw in his mind that the teacher would not accept the meaning. He thought again: Was there any other bhiksu who could tell the teacher? And he saw that nobody could tell him. Ananda considered the matter, *

"If the Buddha were in the world, 

I would report the matter to him 

and to Sariputra, Maudgalyayana, Kasyapa, and others. 

But the Buddha and all the others have entered nirvana. 

I also wish to enter nirvana. 

By the power of the Buddha, 

the Dharma will abide for one thousand years." He also uttered the following stanza: 

Recluses such as they 

Have all passed away. 

Now between them and me, 

No distinctive mark will there be. 

I am now thinking of myself 

As a bird wafting in the wind. 

They have entered nirvana, 

Having cleared all impurities and bonds. 

They were lamps in the world 

That dispelled the darkness of ignorance. 

Of those great energetic ones 

Who observed numerous rules and ceremonies, 

I am the only one surviving, 

Like one tree remaining in a forest. 

The following quotes are from the Gassui Gosho, commonly known as the "Letter on Menstruation". This letter was written to the wife of Daigaku Saburo, answering her questions. The date of this writing is the 17th of the 4th month in the first year of Bun'ei Era (1264). 

"You should know that the merit of the Lotus Sutra is the same whether you chant the whole eight scrolls or just one scroll, one chapter, one stanza, one phrase, one character, or the Daimoku. For instance, a drop of ocean water contains the water of numerous rivers, large and small, while a wish-fulfilling gem produces numerous treasures. In this sense, a drop of ocean water is the same as numerous drops and a gem is the same as numerous gems. One character of the Lotus Sutra is like this one drop of ocean water or one wish fulfilling gem. Numerous characters of the sutra are like numerous drops of ocean water or numerous wish-fulfilling gems." 

"Since the Lotus Sutra is the true teaching of Shakyamuni Buddha, anyone who chants even one character of it will not fall into the three evil regions......" 

"If they don't believe in the Lotus Sutra, but consider it equal to other sutras; if they believe it superior to other sutras but practice other sutras all the time, with the Lotus Sutra only sometimes; if they believe in the Lotus Sutra but befriend "Pure Land" Buddhists who do not believe in it and slander it; or if they associate with those who claim that the Lotus Sutra is too difficult for us in the Latter Age of the Decadent Dharma to practice, but do not regard them as slanderers of the true dharma-such people will fall into the hell of incessant suffering. All the merit of these people accumulated in this life will vanish instantly, and even the merit of practicing the Lotus Sutra will eclipse temporarily. You should know that these people will go to the hell of incessant suffering. It is as certain as raindrops falling from the sky and mountain rocks rolling down into valleys." 

"As for chanting "Namu Ichijo Myoden" although it means the same, you should chant "Namu Myoho Renge Kyo" as Bodhisattva Vasubandhu, Grand Master Tien-T'ai and others did. There is a reason for me to say this." 

Following the instructions of Nichiren Daishonin I declare the following: 

1. As for chanting Nam Myoho Renge Kyo, although it may mean the same, you should chant "Namu Myoho Renge Kyo" as the Great Bodhisattva's of the past did, as well as Nichiren Daishonin. To ignore this is not following the instruction of Nichiren Daishonin, but some inferior wanna-be Buddhist Honcho. 

2. Nichiren Shoshu and Soka Gakkai members have declared that the Lotus Sutra is inferior in this time period, and that it has lost it's power. These two groups have declared that Nichiren is a liar and continually spit on Shakyamuni Buddha's words. The members of these two groups will go to the hell of incessant suffering, for certain. I believe the words of Nichiren Daishonin, therefore I know that this is true. 

"It is written in the Lotus Sutra that one, who believes in every sutra, every Buddha and Bodhisattva, observes Buddhist precepts but doesn't believe in the Lotus Sutra and slanders it, will fall into the three evil regions without fail. In my opinion, everybody, laymen as well as monks, seem to slander the Lotus Sutra recently" 

3. By throwing Shakyamuni out of his own religion, by declaring a Bodhisattva (Jogyo) superior to the Eternal Buddha Shakyamuni, by declaring that the Lotus Sutra has no power, or has lost its power the members of Nichiren Shoshu and SokaGakkai cults observe some sort of Anti-Buddhist practice that slanders the intent of Buddhism Itself! These groups are the cause for calamities in the world.

*This story of Ananda was also cited by Nichiren.

Much of the previous work taken from the works of Steven Schaufele

Steven Schaufele, Ph.D. home: Yusheng Street Asst. Prof. of Linguistics, English Department Lane 8, #10, 2F Soochow University, Waishuanghsi Campus Shihlin District Taipei 11102 Taipei 11118 Taiwan, ROC Taiwan, ROC (886)(02)881-9471 ext. 6504 (886)(02)835-6966 Fax: (886)(02)883-5158 fco...@mbm1.scu.edu.tw 

Steve writes: I keep hearing people say that mu means could or can't, not or nothing. This is completely erroneous. Where is your source, please post it. The Sanskrit of Namu means Devotion that is it . Nam does not mean devotion. The only thing that can be found for the definition of Nam is in a Vietnamese dictionary. Nam is not Japanese or Indo, Sanskrit or Pakrit. Only Namu Namo Namaste, this transliterates into Namu not nam!! 

Also someone said its what in the heart, I believe what is in the heart of faith is important too but we cannot change Namu to Nam. Otherwise why even say Myohorengekyo. This statement sounds nice but to drop a character and alter Nichiren's invocation and teachings I am sure is not what is in any of our hearts! 

Dictionary: 

Nam. Phtro'ng-south (sao-th) /dong- . South-east- (ist) / t`ay- south wind.....  (Viet-ANH ANH-VIET BY Thung Dung Tu-Dieu- Vietnamese dictionary pg.164) OR Nam-- Burnt (English to -Vietnamese dictionary pg.561)