They [SGI leaders and Nichiren Shoshu priests] are puffed up with arrogance

Nichiren Daishonin writes:

"Those who call themselves my disciples and practice the Lotus Sutra should all practice as I do. If they do, Shakyamuni, Many Treasures, Shakyamuni's emanations throughout the ten directions, and the ten demon daughters will protect them." On Establishing the Four Bodisattvas as the Object of Devotion WND, 978

Let us put it this passage into context, first with the entierty of this writing and then with the entierty of Nichiren's Gosho. Two salient points of the writing, On Establishing the Four Bodhisattvas as the Object of Worship, I would like to bring out [to validate my assertions about the SGI teachings].

Another passage reads,

"In your letter you asked: "You have told me that an object of

devotion should be made of Shakyamuni Buddha of the essential

teaching, who attained enlightenment in the remote past, attended by

the four bodhisattvas who sprang from the earth and who have been his

disciples since that remote past. If this is correct, when is such an

object of devotion to be established? "

The SGI denies that the object of devotion is is Lord Shakyamuni of the essential teachings. This is not practicing as Nichiren did.

Finally, Ncihiren writes in the concluding paragraphs,

"You also mentioned in your letter that the people connected with

Ota Jomyo are apparently saying that the theoretical teaching of the

 Sutra can in no way lead to enlightenment. They are making a

sLotuserious mistake. Remember this about the theoretical and essential

teachings of the Lotus Sutra: Which is shallow and which profound,

which superior and which inferior, which lenient and which severe,

and which subordinate and which primary must be judged in accordance

with the time and the people's capacity. There are three periods in

which the sacred teachings of the Buddha's lifetime should be

propagated; the people's capacity should be thought of in the same

way.

In the first five hundred years of the Former Day of the Law

following the Buddha's passing, only Hinayana teachings spread, while

in the next five hundred years, provisional Mahayana teachings

spread. The thousand years of the Middle Day of the Law saw the rise

of the theoretical teaching. In the beginning of the Latter Day of

the Law, only the essential teaching spreads, but even so, the

theoretical teaching should not be discarded. Nowhere in the entire

Lotus Sutra do we find a passage suggesting that we should discard

the first fourteen chapters, which comprise the theoretical teaching.

When we distinguish between the theoretical and the essential

teachings on the basis of the threefold classification of the entire

body of the Buddha's teachings, the pre- Lotus Sutra teachings were

to be spread in the Former Day, and the theoretical teaching, in the

Middle Day, but the Latter Day is the time to propagate the essential

teaching. In the present period the essential teaching is primary,

while the theoretical teaching is subordinate. But those who

therefore discard the latter, saying it is not the way to

enlightenment, and believe only in the former, have not yet

understood the doctrine of Nichiren's true intention. Theirs is a

completely distorted view.

This doctrine concerning the theoretical and essential teachings is

not my own [but was expounded by the Buddha]. Those who would distort

it can only be possessed by the heavenly devil, or Papiyas, and will

topple others along with themselves into the great citadel of the

hell of incessant suffering. How foolish they are! Teach this

doctrine to others clearly as I have taught you these many years.

Those who call themselves my disciples and practice the Lotus Sutra

should all practice as I do. If they do, Shakyamuni, Many Treasures,

Shakyamuni's emanations throughout the ten directions, and the ten

demon daughters will protect them. Yet, for all that, [some people

associated with Ota Jomyo distort the teaching]. I cannot fathom what

could be in their minds.

The priest Nichigyo's [Sammibo'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. I have

not yet recovered from my illness, so I have written only briefly. I

will write to you again."

The SGI teaches the Nichikan doctrine: "We chant the Juryo-hon to smash the Hoben-pon and we chant the Daimoku to smash the Juryo-hon." They also teach, for example:

"Although LS and Gosho are great teachings, they are limited to

certain countries (Asian countries) and certain era (India 6

centuries BC, or 13th century Japan). It may need some explanations

and interpretations in applying their principles to modern times and

to other countries, such as Western countries and Africa. The person

who is doing this unprecedented task is SGI President Ikeda. With

his Ichinen and wisdom, Nichiren Daishonin's teachings has spread

to 14 million people in 128 countries. President Ikeda is the mentor

for our Buddhist practice. There is no other person in the world who

can do this. . . . KHS members assert that LS and Gosho can be

understood clearly by reading and interpreting as they are. This is

an arrogant attitude. When someone falls into arrogance that he/she

can understand everything by him/herself, the individual growth

stops and he/she will fail to attain enlightenment. Buddhism is

profound. No matter how many years we practice, still we always

make new discoveries when we read Sensei's lectures and

speeches."

Nichiren says we can not even abandon the Theroetical section of the Lotus Sutra but here, the SGI teaches that the Lotus Sutra only applies to 6th Century India while the Lotus Sutra itself says it applies to to the entire world [Jambudvipa] and in this time period -- Lotus Sutra Chapters 13, 14, 15, 21, 22 and 23.

In asserting that the Lotus Sutra is too difficult and not applicable to us, this teaching is no different than those of the Nembutsu and Zen founders. In the Opening of the Eyes, Nichiren writes:

"Great Concentration and Insight says: "If one lacks faith [in the

Lotus Sutra], one will object that it pertains to the lofty realm of

the sages, something far beyond the capacity of one's own wisdom to

comprehend. If one lacks wisdom, one will become puffed up with

arrogance and will claim to be the equal of the Buddha."

As far as being puffed up with arrogance, we read:

"...Buddhism is a teaching of mentor and disciple, expounding as it

does the oneness of the Buddha (mentor) and living beings (disciples). "

"Encounter With a Mentor" World Tribune, Jun 25, 1999 PAGE 7

In other SGI writings they make the claim that all SGI members are Buddhas while, in reality, the members are treated as anything but Buddhas by their senior in faith.

There are ten epithets of a Buddha used in the Lotus Sutra: Worshipful. All Wise, Perfectly Enlightened in Conduct, Understander of the World, Peerless Leader, Controller, Teacher of Gods and Men, Buddha, Tathagata. Would a Buddha say to another Buddha, "you lack faith" or "you ask too many questions, like Sharihotsu"? Why would a Buddha need guidance? Since when do Buddhas receive guidance from other Buddhas? When a Buddha expounds his teachings they are all true without a single exception. Every last Buddha has their own retinue of disciples and believers. Thus there is no need for a centralized organization of Buddhas since each one is autonomous and creates their own organization of believers.

If you compare the way the SGI and the Kempon Hokke treats their members, you will see that the Kempon Hokke comes much closer to the ideal of treating their members as Buddhas, with all the faith, wisdom, and respect accorded to a Buddha.

As promised, here are some similar passages to the one cited by the SGI member at the top of this letter.

"If you are of the same mind as Nichiren, you must be a Bodhisattva

of the Earth." (The True Aspect of All Phenomena)

"In the same way, one who chants the Daimoku as the Lotus Sutra

teaches will never have a twisted mind." (MW vol 5, Letter to

Myomitsu Shonin, pg 196)

"They entirely look up to groups of icchantikas and rely on them as

leaders and, reverencing blasphemers against the Dharma, make them

national teachers. Taking up the Classic Filial Piety of Confucious,

they beat their parents' heads and, while chanting the Lotus Sutra of

Lord Shakya with their mouths, they go against the Master of

teachings." (Letter to Tonsured Layman Soya).

"Those who practice Buddhism but adhere to distorted views destroy

this loftiest of Sutras." (MW vol 5, Reply to Soya Nyudo, pg 164).

May The Rain of Dharma Universally Pour Down

(Recitation Text for Nichiju's young disciple, Nichimyo, who died at the age of eighteen)

Here I reverently state.

A Matter of requesting to recite [the following text]:

Various offerings have been prepared for the Three Jewels and for the priests:

I faintly hear that the Wonderful Law of the One Vehicle has a strong fragrance which permeates the Ancient Garden of the Three Lands, and that the moon of Clear Light of Original Enlightenment shines brightly in the blue sky of Tranquil Light.  But, the profound meaning of the Real Teaching, can it be measured?

As I contemplate it now, it is already one year since the death of Reverend Nichimyo;  in spite of this, our mournful tears have not yet ceased to flow. Stopping our sorrowful tears, we hereby perform some small religious rites for the nourishment of his Bodhi [Buddhahood].  That is to say, we respectfully make a copy of the Precious Stupa Dai-mandala respectfully recite the entire Lotus Sutra once, the Chapter of Expedient Means twelve times, the Chapter of the Measure of Life of the Tathagata one hundred and twenty times, the Ten Suchnesses twelve hundred times, the JI-ga Verses twelve thousand times, the Daimoku one hundred and twenty thousand times; we respectfully write "Namu-Myoho-Renge-Kyo" twelve thousand times, and we respectfully erect one Tablet Stupa.  In this case, the Dai-mandala is the one that was respectfully transcribed before his death.  We offer it here to perform some small rites as a memorial service for him.

Although this Dai-mandala generally represents the phases of teachings of  "the Three Meetings at the Two Places", it particularly represents,  "the One Ceremony of the Meeting in the Sky." Actually, the "Precious Stupa" means the palace where the Wonderful Law lies, the castle in the heart where the Buddhas abide eternally, the location where the Bodhisattvas assemble, the whole original aspect of the five constituent elements (earth, water, fire, wind and the void).

Taho (Tathagata Abundant Treasures) within the Stupa bears witness [to the Lotus Sutra];  Shakyamuni Buddha assembles the Buddhas who have emanated from Him and he opens the door of the Stupa- Sitting side by side [with Taho] within the Stupa,  He [Shakyamuni Buddha] declares that He desires to bequeath the Lotus Sutra in order to make it remain existing. Then He invites the Guiding Teacher in the Age of the Latter Dharma, enumerating the Six Hard [Tasks] and the Nine Easy Tasks. Shakyamuni Buddha encourages the propagation of the Wonderful Law of the One Vehicle, showing that even Devadatta and the Dragon King's Daughter obtained Buddhahood.  The Bodhisattvas who were cultivated by the Manifestation Buddhas earnestly volunteer to propagate, expressing how they will cope in the Evil Age.

Manjusri asks a question of how to propagate the Law, then the World-honored One, preaching the Four Methods, recommends to start the practice.  These are exactly relating to the circulation of the Shakumon (Manifestation Doctrine). Then, Shakyamuni Buddha turns down the offer of these bodhisattva-mahasattvas, in numbers of the sands of eight Ganges rivers, to propagate, and [instead] invites the tranquilly beaming bodhisattva-mahasattvas welling up out of the Earth, who were converted by the Original Buddha.

Upon the question of Maitreya, Shakyamuni Buddha reveals the Distant Origin of His Attainment of Enlightenment in the Eternal Past. Preaching the responding activities of the Three-Bodies-in-One, Shakyamuni Buddha reveals His Great Compassion from the Eternal Past; [this Eternal Past] is compared to dust-motes of innumerable atoms. Measuring the merits of A Single Moment of Faith and Understanding, Shakyamuni Buddha praises the excellent merits of the Chain of Acceptance with Joy.  Then, He reveals the excellent merits of the versatile use of the Six Organs. And, referring to an old anecdote about Bodhisattva Never Despise (Fukyo), He shows how one should dare to forcedly infuse the Hokekyo into those beings who have a Rebellious Attitude, and Shakyamuni Buddha reveals the circular meaning that a Rebellious Attitude (Gyaku-en) toward the Hokekyo is, ultimately, nothing but an Obedient Attitude (Jun-en).

Demonstrating the Ten Kinds of Miraculous Powers, Shakyamuni Buddha entrust [to these Originally Converted Bodhisattvas who had welled up out of the earth] the Essential Dharma which should be propagated in the Age of the Latter Dharma, and that is the great Dharma in the Honmon (Original Doctrine), which is to be circulated.  This Essential Dharma is embodied in the Five Characters of the Daimoku.  Therefore, this "Myoho-Renge-Kyo" is the Dharma-body of circular harmonization of the Three Truths (emptiness, provisional existence and the Middle Way);  [it is the] inner enlightenment of the Ocean of Dharma Nature, in the phase of fruition; the general term of all practices of the various virtues; the most profound treasure in the Original Land.  This is the substance of the Honzon (Object of Worship). Then, with regard to the [significance] of the two Buddhas,  Shakya and Taho; first, in the meaning of Shakumon, the presence of the two Buddhas within the one Stupa signifies the non-duality of objective things and subjective perception.  And the emanated Buddhas, seated under the jeweled trees signify the universality of compassion [benevolence].  So, the revelation of the virtuous bodies of these three Buddhas (Shakya, Taho and the emanated Buddhas) stands for the state of Buddhahood attained by the Manifestation Buddha.

Next, the meaning of Honmon is the clearing away of the Shigaku (attainment of enlightenment for the first time) and the revelation of the Hongaku (original enlightenment); the tearing down of the Manifestation Buddha and the establishment of the Original Buddha, [in other words] the objective entity, subjective perception and activity of the imponderable original state; that is, the body, spirit and conduct of the natural triple bodies [of the Tathagata].  Staying in the empty sky stands for the equality of the Saha-world and the Pure Land, which is called the Land of Eternal Tranquil Light.  Revealing the origin in the distant past stands, for the self-enjoyment-and exercise of the body possessing the Three-Bodies-in-One.  The activity spreads vertically and widely over the three time periods, and the benefit spreads horizontally and widely throughout the ten directions. Then, the four leaders of Jogyo, etc. are the disciples from the time of [Shakya's] Actual Attainment of Enlightenment in the measureless past.  They are the Bodhisattvas who attained enlightenment at that time in the infinite past; they are the Bodhisattvas who were entrusted with the quintessence of the Hokekyo, and they are the leaders of its propagation.  Basically,  this Great Mandala is the mandala that represents non-duality of the subject and its surroundings; unity of the Buddha and the Dharma, oneness of all living beings and the Buddha, and the inter-possession of each of the Ten Realms; Therefore, since those who reverently listen to its name will eradicate the three persistent delusions (Kenji, Jinja and Mumyo) in an instant, and those who reverently gaze upon it, even once, will attain Sambodhi (perfect enlightenment); then this Great Mandala is a secret means of immediate enlightenment and a model of attaining Buddhahood in this very body. And, this sutra is the real Purpose for the advent of the Buddhas, and the direct way to Buddhahood for all living beings.  Reading or reciting [this sutra] is the practice that is suitable for the organ of hearing, and these are the roots of goodness that have a connection with this [Saha] world.  Copying [this sutra] is the root of making the life of the teachings ever-abiding, and is the great goodness of committing them to memory or keeping them in mind.

Next, the Daimoku is the real name (essence) of the Realms (ten realms), the Suchnesses (ten suchnesses) and the Three Thousand (the universe), and it is the inner comprehension of the triple-bodied Tathagata of complete enlightenment; it is the Heart of the two Doctrines of Manifestation (Shakumon] and Original [Honmon], and it is the genuine sutra that our teacher (Nichiren) propagated.

Hence, the Tablet Stupa is a manifestation of the all-sided transcendent power of the ultimate Dharma Body, and it is a symbol of the omnipresence of the triple-bodied Tathagata. With the power of the Buddha, the power of the Dharma and the uniting power of our faith, the noble soul [of Nichimyo] must enhance its Bodhi without doubt.  If this is the case, in reward for the blessed karma of his having practiced the One Vehicle, Nichimyo's soul will open the flower of enlightenment of the Bodhi of the one sole Truth.  Also, as a reward for the excellent karma of having practiced the Five characters of the Daimoku, his soul will enjoy the moon of enlightenment of the integrated Five Wisdoms (wisdom of the nature and the essence of the Dharma Realm, wisdom of the great circle mirror, wisdom of the nature of equality, wisdom of wonderful observation, and wisdom of concrete [actual] conduct).

May the rain of the Dharma universally pour down on the teachers of generation after generation to whom we are indebted, on the mothers and fathers of life after life, on the people who are interconnected, irrespective of closeness or not, and the danapati of the past and the present, so that they can accomplish the Wonderful cause, and that [all beings of] the Dharma Realm be equally benefitted.

Now, ringing a small bell three times, I reverently make the sound heard by the triple-bodied Tathagata.  And, what I have requested to be recited is as stated above.  This I respectfully stated.

The twenty-first day of the eighth month, in the second year of Kakei (1388)

Reverently, 

Chief Head Priest Nichiju