FellowHuman007 (SGI member) recently stated: "Do YOU think having a mentor is a lot like being beaten regularly, made to do the most menial and sometimes disgusting tasks."

"The following is from the February 1999 Living Buddhism, at p. 23, concerning the 1952 incident involving the Gakkai Youth Division and Rev. Jimon Ogasawara: "The youth division members met Ogasawara at one of the lodging temples on the head temple grounds and refuted his erroneous doctrine. Then they escorted him to the grave of Makiguchi where he wrote a letter of apology to the Daishonin for distorting the Daishonin's teachings. This is known as the Ogasawara incident."

What does it mean that Ogasawara was "escorted?" The following is a description of what actually happened from "Japan's New Buddhism" by Kiyoaki Murata, p. 96:

"On the eve of April 28, 1952, when Taiseki-ji held a major service to commemorate the founding of the Nichiren sect in 1253, Toda visited the temple with four thousand members of his Youth Division and assaulted Ogasawara. Toda felt justified in doing so to avenge his late teacher and demanded an apology from the octagenarian priest. When Ogasawara refused, the young men, who included Ikeda, later president of the Soka Gakkai, mobbed him and carried him on their shoulders, tagging him with a placard inscribed 'Tanuki Bozu' (Raccoon Monk). Ogasawara was taken to Makiguchi's grave, where he was forced to sign a statement of apology

Recalling this incident in an interview with the author [Murata] in July 1956, Toda admitted hitting the priest 'twice' and said that this was the cause of the extremely unfavorable press his organization then received -- which labeled Soka Gakkai as a 'violent religion.'"

The Living Buddhism article, concealing the violent nature of this incident, goes on to blame the Nichiren Shoshu priests who they claimed were upset, not by the priest's punishment but the fact that lay members were the agents of his punishment. However, it is obvious that they would have had legitimate concerns that several thousand goons had come to the head temple and employed violence during a major ceremony.

"Living Buddhism's" clearly disingenuous account of this incident undermines the credibility of SGI's ongoing series of revisionist history. Even when dealing with a known historical event, the Gakkai presents it in a distorted and dishonest manner, not to mention that beating up an old man is an "act of kindness" according to Daisaku Ikeda." - R. Boyd

My own experience of cleaning the toilets in the SGI centers and standing in the cold at two in the morning guarding a metal plaque of President Toda is "to do the most menial and sometimes disgusting tasks."

Simple Simon Says:

https://en.wikipedia.org/wiki/Simon_Says

SGI leader: Hai

SGI member: How high?

SGI leader: No. HAI!

SGI leader: Can you give an experience at the next Area meeting?

SGI member: Ok. How about the time I went to Atlantic City and lost all my money. I had to beg the toll man to let me through the Lincoln tunnel. I chanted to myself and he let me go through. Then I went home and ate peanut butter and jelly sandwiches and spaghetti, ketchup, and canned peas for two weeks.

SGI leader: Did you learn anything from the experience?

SGI member: Yes, to always leave toll money in the car and stock up on food before I go to Atlantic City. I also thought about what Sensei would do in my situation.

SGI leader: You did?

SGI member: He would call his chauffer to bring him another bag of Zaimu.

SGI leader: You certainly have done a lot of human revolution.

SGI member: Like Zapata?

SGI leader: No. Like Sennichi Yamamoto.

SGI member: Who dat?

SGI leader: That is Sensei's fictionalized name in his book, The Human Revolution.

SGI member: Oh yeah, I forgot. We read about him last year, the year before that, the year before that, and the year before that. There were no battles or anything except with that old priest Ogasawara. Sennichi roughed him up pretty good.

SGI leader: Of course there are no battles except with the Dantos, the Kempon Hokke, and the Nichiren Shu. This is a battle with yourself, a battle to follow Sensei no matter what, like he followed his mentor, President Toda.

SGI member: Like Simon Bolivar says?

SGI leader: More like Simple Simon says: President Ikeda says do this, President Ikeda says do that, President Ikeda says do this, and President Ikeda says do that, and you do it. But if your heart and mind says do this or do that, don't do it.

SGI Member: You mean if President Ikeda says, Nichiren is the True Buddha, and President Ikeda says, only recite the Hoben-pon and Jiga-ge sections of the Lotus Sutra, and President Ikeda says, only believe in the Nichikan Gohonzon, and President Ikeda says, touch your nose, and President Ikeda says touch your left shoulder, you do it. But if you feel like chanting the entire 16th Chapter, or if you feel compelled to revere Shakyamuni as the Eternal Original Buddha, or if your tushy itches, you don't scratch it because President Ikeda didn't say to touch your tushy.

SGI leader: That is overcoming your negativity and your ego. That is human revolution!

SGI member: Now I understand. Sennichi threw that old priest, Ogassawara, into the pond because President Toda said to throw him in. I bet President Ikeda would tell us to throw Rev. Nagasaki of the New York temple into the Hudson river.

SGI leader: That would be too good for him. But first you have to clean President Ikeda's toilet in the President's room.

SGI member: But no one has been up to that room in 12 years.

SGI leader: President Ikeda says to keep his toilet clean because you never know when he might show up.

SGI member: HAI!

Happy science cult leader has written more books than the SGI cult leader.

 

Thanks to Bruce Maltz for this invaluable information on Gohonzon and the identity of Nichiren

Bun’ei era (1263-1274), Kenji era (1275-1277) and Koan era (1278-1288). There are about 128 extant gohonzons, or about a dozen per year. The Mandalas were written in various styles and forms. Each mandala can be exactly dated according to the particular style and form that Nichiren used in each particular year. Thus, the gohonzons of Koan 2 (second year of Koan, or 1279) are all similar. This date (Koan 2, or 1279) is the so-called date of the Taisekiji dai-gohonzon, but the Taiskieji Daigohonzon has the earmarks of Koan 3 (1280), and there is a temple near Taisekiji which has an original Nichiren gohonzon, dated Koan 3 (1280). It is assumed that the so-called “dai Gohonzon” was copied from this authentic gohonzon, but the copyist was not aware of the difference in style ( i.e size of kanji, etc.) between 1279 and 1280.

Nichiren’s gohonzons have been catalogued according to the forms and styles of each year. There is the Abbreviated Style, the Quintessential style and the Expanded Style. The abbreviated style consists of the Title (Daimoku), the two Buddhas (Shakyamuni and Taho), the two “spell kings” (Myoo) i.e. Fudo and Aizen, written in Sanskrit characters. The Quintessential Style means that Nichiren added the Four Original Bodhisattvas. The Expanded Style means that the whole of the Ten Realms (Hell, Hunger, animality, anger, human, celestial, Sravaka [Hearer’s] realm, Pratekyabuddha [self-realized buddhas], bodhisattva and Buddha realms) are included. The six lower realms are the Six ways of Rebirth (deluded or unenlightened), and the four upper realms are the Way of the Saints (enlightened). The Hell Realm is exemplified by Devadatta (eventually the Tathagata Tenno), the Hungry ghost Realm by the Ten Rakshasa Women and Kishimojin (demons), the Animal Realm by the Dragon Girl and the Great Dragon King (Naga), the Anger Realm by the Asura Kings (titans), the Human Realm by King Ajatashatru ( son of Bimbasara), the Celestial Realm by the Great Deva (God) Brahma, the Emperor Shakra, the Four Heavenly Kings. The Hearer’s Realm by Maudgalyayana [Mokure], the Pratyekabuddha Realm by Shariputra and Kashyapa, the Bodhisattva realm by Jyogyo, Jogyo, Anryugyo and Muhengyo, representing the Original Bodhisattvas Out of the Earth, and the Buddha Realm by Shakyamuni and Taho.

The gohonzons of the first par of the Bun’ei Period (1263-1274) have “Namu” affixed to the various dieties. The gohonzons of the Koan Period (1278-1288) have “Namu” affixed to the Buddhas Shakyamuni and Taho, the Four Original Bodhisattvas, Shariputra,etc. On some gohonzons of the Bun’ei Period, Nichiren wrote the name of other “Branch Body” Buddhas, on the gohonzons of the Koan Period, he did not. Some scholars have further classified the gohonzons as “zui tai i” (following others intentions, the so called “personal gohonzons” of the Bun’ei and Kenji periods) and “zui ji i” (following Nichiren’s own intentions, during the Koan Period). Other scholars have classified the Bun’ei Period as the “Practice period”, the Kenji era as the “Adjustment Period” and the Koan era as the “Perfection Period”. All these classifications are scholarly interpretations, devised long after Nichiren’s death.

Since all the mandalas are in Nichiren’s own handwriting, all of the Gohonzons are the same in merit and benefit, provided that one believes with the right understanding of Nichiren’s teachings.

On a gohonzon of the 11th year of Bun’ei (1274), Nichiren wrote out the following text:

“Since the extinction of the Great Enlightened World Honored One, there have passed in succession more than 2,220 years. Even among the Three countries of India, Han [China] and Japan, there has not year appeared this Great Object of Worship [Dai Honzon]. Either they have known but have not yet spread it, or they have not known it. Our Compassionate Father, by means of the Buddha Wisdom, has hidden and retained it, leaving it for the Latter Age. At the time of the last 500 years, the Bodhisattva Jogyo comes forth in the world and for the first time spreads and proclaims it.”

On this particular gohonzon, Nichiren has called himself Bodhisattva Jogyo, since it is Nichiren who proclaims and spreads this gohonzon for the first time. In another letter [The Deposition of Yorimoto, STN v.2, p.1358], Nichiren refers to himself as “His Reverence Nichiren Shonin is the Bodhisattva Jogyo, Messenger of the Lord of the Three Worlds, the Father and Mother of all Beings, the Tathagata Shakya.” This is Nichiren’s own description of himself, in his own words. He never refers to himself as a Buddha or the Original Buddha in ANY of his writings. The Eternal Original Buddha is Shakyamuni of the 16th chapter of the Lotus Sutra, according to ALL of Nichiren’s authenticated writings. Only obvious forgeries impute anything else, and the great majority of those forgeries are produced many years after Nichiren’s death. 

There is Buddhist precedence of Nichiren calling for the death of evil monks and what this really means according to the Buddha and according to Nichiren.

"In the Anguttara Nikaya,“To Kesi the Horse Trainer” is about the Buddha’s conversation with a horse trainer on the similarities between training people and horses. At one point, the Buddha explains that if a tamable person does not submit to any training, the untamable person is killed. However, shortly after this statement the Buddha explains that death is meant as the Buddha’s abandonment of that person’s needs, thus meaning the death of the person’s ultimate potentiality (Thanissaro, 2010)." - From Buddhist Traditions and Violence by Michael Jerryson

Nichiren in his Establishing the Correct Teaching for the Peace of the Land explains that what he means about "beheading" the evil monks is actually "the withholding of alms to the evil monks". Likewise, I exhort Nichiren Lotus Sutra Buddhist believers to withhold donations to the evil SGI laypeople, the evil Nichiren Shoshu priests (monks), and the evil Nichiren Shu priests (monks).

"The Japanese government has no intention of doing any good " - Dana Durnford

"The six-volume Parinirvāna Sutra says, 'The extreme is impossible to see. That is, the extremely evil deeds done by men of icorrigable disbelief are all but impossible to perceive.'” - Nichiren

What "is able to deliver all the living from all sufferings and all diseases, and is able to unloose all the bonds of mortal life?"

"Again, if anyone offers a three-thousand-great-thousandfold world full of the seven precious things in homage to buddhas, great bodhisattvas, pratyekabuddhas, and arhats, the merit this man gains is not equal to the surpassing happiness of him who receives and keeps but a single fourfold verse [Namu Myoho renge kyo] of this Law-Flower Sutra." -- Lotus Sutra Chapter 23 THE FORMER DEEDS OF MEDICINE KING BODHISATTVA

"Star Constellation King Flower! This sutra is that which can save all the living; this sutra can deliver all the living from pains and sufferings; this sutra is able greatly to benefit all the living and fulfill their desires. Just as a clear, cool pool is able to satisfy all those who are thirsty, as the cold who obtain a fire [are satisfied], as the naked who find clothing, as [a caravan of] merchants who find a leader, as children who find their mother, as at a ferry one who catches the boat, as a sick man who finds a doctor, as in the darkness one who obtains a lamp, as a poor man who finds a jewel, as people who find a king, as merchant venturers who gain the sea, and as a torch which dispels the darkness, so is it also with this Law-Flower Sutra; it is able to deliver all the living from all sufferings and all diseases, and is able to unloose all the bonds of mortal life." [ibid]

Decent into more madness

https://www.opednews.com/articles/Decent-into-more-madness-by-Terra-Lowe-Astronauts_Cancer_Nuclear_Radiation-210321-50.html 

Book learning and Supreme and Perfect Enlightenment

Book Learning is not necesssary for Enlightenment. The illiterate Atsuhara martyrs are testament to what I say. However, book learning is absolutely necessary for priests and those who engage in polemics with studied men of the other sects. Unfortunately, the priests of the Nichiren Shu, with few exceptions have wasted their lives book learning while failing to engae the other sects in the forceful practices of the Lotus Sutra. It is a shame really but then, they would have to engage the priests and bishops of their own sect. 

Tientai the Great's Sutra Classification

 THE EIGHT-FOLD TEACHINGS, THE FIVE PERIODS, AND THREE ANALOGIES

THE EIGHT-FOLD TEACHINGS

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The great teacher T'ien T'ai of China (538-597) was able to penetrate Shakyamuni's full intention in the sutras. Accordingly, T'ien T'ai divided the sutras into categories on the basis of content. These categories are the Eight-Fold Teachings and the Five Periods, and he used the Three Analogies to elucidate them. 

The Eight-Fold Teachings are divided into:

1) the Doctrines of Conversion (including Hinayana, Shared, Distinct, and Perfect Teachings), and 

2) the Methods of Conversion (consisting of Sudden, Gradual, Secret, and Variable teachings). 

If we compare a sutra to medicine, then Doctrines of Conversion list the contents, while Methods of Conversion explain how to use the medicine. . 

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Sudden Teachings are doctrines that a Buddha expounds in a direct, undiluted manner. Directly after his enlightenment, without first assessing who would or would not understand these teachings, Shakyamuni preached the Flower Ornament (Kegon) Sutra as a Sudden Teaching to gauge his audience's capacity. He expounded major aspects of the truth, and accomplished Bodhisattvas might have had the capacity to recognize that truth and gain immediate entry into a form of enlightenment. 

For those unable to comprehend the above-mentioned truth immediately, Shakyamuni employed the Gradual Teachings to prepare them slowly for higher teachings. 

Hearing a Secret Variable or Clear Variable Teaching, each person in an audience learns something according to their capacity. In the case of Secret Variable Teachings, the term "secret" is used because one cannot know what the audience has grasped; "secret" does not indicate that teachings are "hidden". When C!ear Variable Teachings are expounded, each listener can be sure that a Hinayana practitioner will comprehend the teachings from a Hinayana perspective and that a Mahayana practitioner will grasp them from a Mahayana point of view. 

THE FIVE PERIODS AND THREE ANALOGIES 

-------------------------------------------- 

After establishing the Eight-Fold Teachings to categorize Shakyamuni's teachings, T'ien T'ai grouped them into Five Periods based on the time in which the Buddha expounded particular doctrines, which in turn were based on the listeners' capacity, growth, and development. To compare and contrast the Five Periods, he used the Three Analogies: 

1) the Three Illuminations, which show how various positions of the sun from dawn to noon relate to Shakyamuni's teachings; 

2) the Parable (in the Lotus Sutra) of the rich man and his poor errant son, who after many years away from home accidentally comes to his father's house but fails to recognize his father and his home; 

3) the Five Flavours: milk, cream, curdled milk, butter, and ghee, which characterize the progression of Shakyamuni's teachings. 

I. In the first sutra he preached, the Flower Ornament (Kegon) Sutra, Shakyamuni employs the Sudden method of teaching, since it reveals major elements of truth suddenly" without prior groundwork for the listeners. The Buddha can then gauge the audience's level of understanding. All people are taught indiscriminately. 

This sutra represents dawn (First Illumination), when the sun's rays first pierce the night, illuminating the highest regions of a mountain. As the sun's first rays can only reach the mountaintop, the Kegon Sutra could only be grasped by Bodhisattvas of the highest level, those "regally attired" who were offered immediate entry to a form of Buddhahood. In the Parable from the LotusSutra, the rich man (Shakyamuni), wanting to welcome his son (the people) into his estate (enlightenment), sends one of his officials to do so. However, the son, intimidated by such an opulent environment, declines this invitation. As the first of the Five Flavours, the Sudden (Kegon) Teaching is likened to milk, which in its raw state is a pure, nourishing substance containing all essential ingredients for growth (protein, fat, carbohydrates, vitamins, minerals, and water). While it is sometimes called the perfect food, ironically, many cannot digest raw milk. 

II. After 21 days of preaching the Flower Ornament Sutra, Shakyamuni saw that some could not grasp its truth. Travelling to "Deer Park", he preached the Agama Sutras. During this 12 year period of preaching, known as the Period of Deer Park Hinayana doctrine, including gradual, secret, and variable methods, was taught. The Agamas contain such teachings as the Four Noble Truths and The Twelve Links of Causation, which were aimed at those of the two vehicles (learning and realization). 

In the Second Illumination, the sun's rays now reach down into the depths of the valley. In the Parable from the Lotus Sutra, the rich man again tries to invite his son into his estate by sending a humbly dressed worker as messenger, rather than a court official. The second flavour of this teaching is cream, which is more palatable and acceptable to a wide range of people than milk. Those of Learning and Realization might attain a form of enlightenment through these sutras, but since the teaching is Hinayana, they could only reach the level of Arhat, gaining entry for themselves alone. 

III. In the 16 year Period of Expansion (Hoto), Hinayana, Shared, Distinct, and Perfect doctrines were widely taught. Shakyamuni used gradual, secret, and variable methods. Admonishing Hinayana practitioners for maintaining a selfish practice, he emphasized a Mahayana concept of Ku to raise listeners' awareness beyond the realm of Hinayana; this gave rise to many sects, such as Hosso, Jodo, Zen, and Shingon. 

In the first part of the Third Illumination, the sun is now higher in the sky; its rays have begun to illuminate the open fields, indicating an emergent proliferation of Buddhist teachings. In the Parable from the Lotus Sutra, the father assigns the son menial work to raise his awareness (of where and who he is) gradually. The third flavour is likened to curdled milk: though nutritious, it is tart. 

IV. In the Period of Wisdom (prajna), which spanned 14 years, Shakyamuni emphasized pure Mahayana teachings in expounding the six paramitas (almsgiving, keeping the precepts, forbearance, assiduousness, meditation, obtaining the wisdom). He preached shared, distinct, and perfect doctrines, while using gradual, secret, and variable methods of conversion. In the second part of the third illumination, the sun's rays have spread more widely over the fields but remain limited in scope. At this point in the Parable from the Lotus Sutra, the father gradually increases the level of his son's responsibilities to further his awareness. The fourth flavour is butter, which is produced by mechanically transforming cream into a solid mass. Butter is a rich, flavourful, satisfying food. 

V. The fifth and final stage is the Lotus-Nirvana Period, during which the Lotus Sutra was preached for 8 years and the Nirvana, for the day and night before Shakyamuni's passing. Not communicating merely with those of the three vehicles (Learning, Realization, and Bodhisattva), Shakyamuni expounded a Perfect doctrine to open the door of enlightenment to all people, regardless of their capacities. Similarly, in the Parable, the rich man finally opens his estate completely to his son, who then enters without hesitation. The son realizes that he is in a position to inherit and accept his father's domain. In this third part of the third Illumination, the sun is directly overhead (at noon); its rays illuminate and embrace all comers of the mountain, valley, and fields without discrimination. The fifth flavour is ghee, the richest of all. Highly prized in India, ghee is a symbol of purity. To make it, one heats butter slowly until all water content has evaporated (reduction), while milk solids are mechanically removed. What remains is a deep amber coloured oil, termed "clarified butter". This represents the clear, pure teaching of the Law. 

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The Lotus Sutra is the teaching that enables all to gain entry to the condition of enlightenment, regardless of the listeners' respective capacities. This great harvest" gathers all people in one great lesson. Pointing again to the Lotus Sutra's Truth, the Nirvana Sutra acts as Shakyamuni's "net" to gather the last of those who need to be directed to the highest teaching. 

Nichiren Daishonin considered T'ien T'ai's organization of sutras crucial, because it enables people to focus on what is profound in Buddhist doctrine and to avoid the error of embracing partial truths derived from lesser teachings.

A discussion of the Nine Consciousnesses

 From the Chinese Buddhist Encyclopedia:

NINE CONSCIOUSNESSES 九識 (Jpn ku-shiki )

Nine kinds of discernment. "Consciousness" is the translation of the Sanskrit Vijnana, which means discernment. The nine consciousnesses are

(1) sight-Consciousness (Skt chakshur-Vijnana ),
(2) hearing-Consciousness (shrota-Vijnana),
(3) smell-Consciousness (ghrana-Vijnana),
(4) taste-Consciousness (jihva-Vijnana),
(5) touch-Consciousness (kaya- Vijnana),
(6) Mind-Consciousness (mano-Vijnana),
(7) mano - Consciousness (mano-Vijnana),
(8) Alaya Consciousness (Alaya-vijnana), and
(9) amala -Consciousness (amala-Vijnana). (The Sanskrit is the same for both the sixth and seventh consciousnesses.)

The first five consciousnesses correspond to the five senses of sight, hearing, smell, taste, and touch. The sixth Consciousness integrates the perceptions of the five senses into coherent images and makes judgments about the external World. In contrast with the first six consciousnesses, which deal with the external World, the seventh, or mano -Consciousness, corresponds to the inner Spiritual World. Awareness of and Attachment to the self are said to originate from the mano-Consciousness, as does the ability to distinguish between Good and Evil. The eighth, or Alaya - Consciousness, exists in what modern psychology calls the Unconscious; all experiences of present and previous lifetimes—collectively called Karma—are stored there. The Alaya -Consciousness receives the results of one's Good and Evil deeds and stores them as karmic potentials or "seeds," which then produce the rewards of either Happiness or Suffering accordingly. Hence it was rendered as "storehouse Consciousness" in Chinese. The Alaya -Consciousness thus forms the framework of individual existence. the Dharma Characteristics (Chin Fa-hsiang; Jpn Hosso) school regards the eighth Consciousness as the source of all Spiritual and physical Phenomena. The Summary of the Mahayana (Shelun; Shoron) school, the T'ient'ai school, and the Flower Garland (Hua-yen; Kegon) school postulate a ninth Consciousness, called amala-Consciousness, which lies below the Alaya -Consciousness and remains free from all karmic impurity. This ninth Consciousness is defined as the basis of all Life's functions. Hence it was rendered as "fundamental pure Consciousness" in Chinese."

Discussion:

The Alaya consciousness still retains the impurities of karma. The Amala consciousness is free of all impurities. Nichiren teaches that we should base ourselves on the ninth consciousness: "...The words of a wise man of old also teach that “you should base your mind on the ninth consciousness, and carry out your practice in the six consciousnesses*.” How reasonable it is too! In this letter I have written my long-cherished teachings. Keep them deep within your heart."

*The consciousness of common worldlings of the Lower Six Worlds (Hell, Hunger, Animality, Anger, Tranquility or Humanity, and Rapture) specifically and all the Nine Worlds and eight consciousnesses generally (including the Worlds of Learning, Self Realization, and Bodhisattva or Compassiona).

We carry out our practice in the Tenth World of Buddha (which corresponds to the ninth consciousness) within the Nine Worlds corresponding to the eight consciousnesses (the six consciousnesses plus the unconscious 7th, and the collective uncoconscious 8th.

Elsewhere, Nichiren teaches: "The body is the palace of the ninth consciousness,** the unchanging reality that reigns over all of life’s functions..."

** Another name for the ninth consciousness is "Namu Myoho renge kyo consciousness".

In another writing Nichiren expounds:

“Answer: The school has already postulated the nine kinds of consciousness, and therefore it propounds the five types of wisdom. Among the nine consciousnesses, the first five correspond to the wisdom of perfect practice. The sixth consciousness corresponds to the wisdom of insight into the particular, the seventh to the non-discriminating wisdom, the eighth to the great round mirror wisdom, and the ninth to the wisdom of the essence of the phenomenal world.

“Next, regarding the five major principles as they pertain to the capacity and feelings of the individual believer, Myoho-renge-kyo as it is expounded for the sake of the capacities of all persons is what is meant by the five major principles of the capacity and feelings. Since there are five characters in the title Myoho-renge-kyo, there are accordingly five types of threefold contemplation in a single mind. They are explained as follows in the transmitted teachings:

“Myō　The threefold contemplation in a single mind that is inconceivable. Because it is natural enlightenment that is bright in and of itself, it is inconceivable.

“Hō　The threefold contemplation in a single mind that is unification [of the three truths]. The universal truth [in which the three truths are] unified includes within it all the nine subdivisions.

“Ren　The threefold contemplation in a single mind that is comprehension [of the unification of the three truths]. The effect of Buddhahood.

“Ge　The threefold contemplation in a single mind that is once more broken down into categories.23 The practice in the state of original enlightenment.

“Kyō　The threefold contemplation in a single mind that is easily understood.24 Discussion of the teachings.

“The second volume of The Profound Meaning of the Lotus Sutra discusses these five types of threefold contemplation in a single mind. Let us explain them in the light of that passage.

“The threefold contemplation in a single mind that is inconceivable is the embodiment of the enlightenment gained by the Great Teacher T’ien-t’ai Chih-che, the eternal truth that is truth uncreated. This cannot be expressed by the names or characteristics p.906of the three truths; the only name or characteristic that could express it at all would be ‘inconceivable.’

“The threefold contemplation in a single mind that is unification [of the three truths] is the principle of the three truths, which from the beginning has existed in the phenomenal world [as a manifestation] of the universal truth. So the three truths achieve unification with one another and include the nine subdivisions.

“As to the threefold contemplation in a single mind that is comprehension: the threefold contemplation in a single mind that is inconceivable and the threefold contemplation in a single mind that is unification [of the three truths] are not something that can be grasped by the mind of an ordinary person, but can only be comprehended through the wisdom the sages freely receive and use. Therefore it is called comprehension.

“As to the threefold contemplation in a single mind that is once more broken down into categories, the three truths that are uncreated apply to all phenomena and represent the basic nature that is constantly abiding. They are not the same as the universal truth [in which the three truths are] unified, and therefore they are spoken of as being once more broken down into categories.

“As to the threefold contemplation in a single mind that is easily understood, one finds it difficult to understand the doctrine of the unification of the three truths and similar doctrines. Therefore one approaches them through the three successive views represented by the three truths and analyzes the doctrines in this way. Hence it is spoken of as being easily understood. These are the five types of threefold contemplation in a single mind as they are described in the text.

“Next, in the threefold contemplation in a single mind as it applies to the Buddha’s intention, there are also five types of threefold contemplation in a single mind.

“First, there is the threefold contemplation in a single mind (which applies to the capacity to enter the gate of tranquillity).

“Second, there is the threefold contemplation in a single mind (which applies to the capacity to enter the gate of brightness or understanding).

“Third, there is the threefold contemplation in a single mind that abides in the effect of the achievement of Buddhahood but returns [to the practice of threefold contemplation in a single mind]. When one has superior capacities and hears a good friend expounding the doctrine that all phenomena are manifestations of the Buddhist Law, one then becomes aware of the truth. After one has once entered into the truth, one then practices the threefold contemplation in a single mind, enjoying its blessing to the fullest.

“Fourth, there is the threefold contemplation in a single mind that serves as the cause for the achievement of the effect. One hears about the wonderful effect of the achievement of Buddhahood, and in order to achieve this effect, one practices the various views associated with the three truths.

“Fifth, there is the threefold contemplation in a single mind that concerns doctrines. One hears the various doctrines such as those pertaining to the five periods and the eight teachings, and after storing these doctrines in the mind, one carries out meditative practice. Therefore it is called the threefold contemplation ‘that concerns doctrines.’

The mass extinction event of Fukushima and they are holding Olympic events there.

 

10,000,000 Soka Gakkai members, 2.000,000 Nichiren Shu members , 1,200,000 HBS members, 1,000,000 Rissho Kosekei members, 800,000 Nichiren Shoshu members, 600,000 Kempon Hokke members, Fukushima and another 7.0 + earthquake.

Whats wrong with this picture? All these people chanting Namu Myoho renge kyo when one man, Nichiren Daishonin, protected Japan from the Mongol hordes, the most powerful army in human history? Could it be that all these priests and believers fail to have the same faith and practice as the master? Think hard about this. Think very hard.