Very Very confused Nichiren Shu member [might as well be SGI] Matt Miller THE ILLNESS WITHIN NICHIREN BUDDHISM

"THE ILLNESS WITHIN NICHIREN BUDDHISM

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or, Shoju and Shakubuku

"These two methods of shoju and shakubuku are like water and fire. Fire hates water, water detests fire. The practitioner of shoju laughs with scorn at shakubuku. The practitioner ofshakubuku laments at the thought of shoj. When the country is full of evil people without wisdom, then shoju is the primary method to be applied as described in the "Peaceful Practices" chapter. But at a time when there are many people of perverse views who slander the Law, then shakubuku should come first, as described in the "Never Disparaging" chapter." -- The Opening of the Eyes

Fellow Practitioners of the Buddhism of Nichiren:

Something is wrong in the world of Nichiren Buddhism.

No matter the school of Nichiren Buddhism in question, the promise of the practice of this Buddhism is enlightenment, the opening up of our Buddha wisdom and bodhisattva compassion. And Nichiren reminded us that daily life is Buddhism, and Buddhism is in accord with reason.

Nonetheless, if you look at any reasonable sampling of the message boards, mailing lists, and newsgroups related to Nichiren Buddhism, you will see that many of these forums wallow in hatred and anger -- and perhaps ignorance, as well. Of course, some argue that the internet is a poor sampling of Nichiren Buddhists; this may very well be true. However, Nichiren Buddhists active in internet forums have a special responsibility. The internet is rapidly becoming (and for some groups, already is) the main source of information for society. Many people, when looking for information on a new subject, turn to the internet to thoroughly research that subject from all available angles. Within the next ten years -- perhaps even within the next five -- just about every person in the most impressionable age groups will be obtaining their information and forming their opinions based on the variegated landscape that is the internet.

Before the events that brought about the great inter-Nichiren debate, Nichiren Buddhism did not enjoy the best admiration of other Buddhists due to alleged distortions of the Buddha's Dharma. When these people look at Nichiren Buddhism today, who can doubt that their opinion is only reinforced, as it would appear that instead of eliminating the Three Poisons, many of the most vocal believers have instead reinforced them?

Some argue that judging Nichiren Buddhism by the precepts of any other Buddhist school is invalid, since Nichiren Buddhism transcends the practice of those other schools. There are, I think, arguments that address that view, but one does not need to go so far. A far simpler fact to demonstrate is that almost anyone of any belief whatsoever would look at the material and come to the conclusion that the persons involved are acting in unprofitable, inconsiderate, even vitriolic ways. It is almost universally understood that such means are inappropriate to civilized behavior and ineffective in swaying the opinions of other people.

I believe that Nichiren Buddhism should manifest both inconspicuous proof (eventual attainment of enlightenment) and conspicuous proof(improvement in the buddha-like behavior of the practitioner here and now). What has gone wrong when we see so many chanters of the Daimoku who are gripped with paranoia, vituperative attackers of fellow Buddhists, and callous slingers of sarcastic and hurtful rhetoric? How can we expect those who are learning about Nichiren Buddhism to believe in any kind of actual proof when the mental and behavioral disorders of some of those who practice this faith are so manifest?

Nichiren Unfairly Blamed for Circumstances

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"If one propagates the teaching without understanding the time, one will reap no benefit but, on the contrary, will fall into the evil paths." - The Teaching, Capacity, Time, and Country

Some claim that this behavior it is understandable in light of the behavior of our founder, Nichiren himself. Certainly that has been the premise of the detractors of Nichiren Buddhism for a long time. Nichiren was vocal in his criticisms of other sects, and steadfast (some would say stubborn) in his views. However, for several reasons I think we can discount this unjust criticism.

First of all, Nichiren lived in a very different society than we do today; the state controlled all aspects of life, including religion. Nichiren and those who followed his truth endangered their very lives by adhering to the supremacy of the Lotus Sutra and by chanting Namu Myoho Renge Kyo. The other sects of Buddhism had leaders that were all too willing to protect their own interests at the expense of the truth by slandering Nichiren and calling for his death as a heretic. Not only were the lives of the believers at stake, but something even more important, the survival of True Buddhism was at stake -- the government could have effectively obliterated Nichiren Buddhism.In this environment, Nichiren was forced, indeed, as a compassionate bodhisattva (or Buddha, if you prefer) he was obligated, to protect Buddhism. He did this by vehemently arguing for his doctrines and sharply criticizing the errors of other schools. Without Nichiren's actions -- appropriate for his time and country -- his Buddhism would have been annihilated. On the other hand, today we live in a world that recognizes freedom of religion. No governmental force (in the most of the countries that represent the Nichiren Buddhist universe) compels us to follow one religion or another; we do not need to fight for the right to practice as we believe. All of the Nichiren schools say that their membership is increasing, so none can maintain that the survival of what they consider to be True Buddhism (however inclusive or exclusive) is threatened. What Nichiren had to do in his time is not required in ours.

The second fact that refutes the blame placed on Nichiren is that he wrote to his followers that one had to understand the time and country to determine what methods of propagation were appropriate. If Nichiren had intended that only one method be used, he certainly would have said so; instead, he very clearly stated in more than one instance that the circumstances must be taken into account to determine the correct method. Because of this, it is my view that not only is it implicit that Nichiren's radical activism is not the cause of the problem, considering the differing circumstances of his time, it is also made perfectly explicit by Nichiren himself that under certain circumstances -- I would argue, under our circumstances -- a different approach to propagation is called for.

The Meaning of Shoju and Shakubuku

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"I refer you to the passage in the "Never Disparaging" chapter that states, "He would say to people, 'I have profound reverence for you.' ... [ellipsis in original] Among the four kinds of believers there were those who gave way to anger, their minds lacking in purity, and they spokeill of him and cursed him, saying, 'This ignorant monk.'" The chapter also says, "Some among the group would take

sticks of wood or tiles and stones and beat and pelt him." And in the "Encouraging Devotion" chapter it says, "There will be many ignorant people who will curse and speak ill of us and will attack us with swords and staves." These passages imply that one may be reviled and cursed and even

beaten for it. Since the sutra so teaches, is one who preaches to blame?"- The Selection of the Time

Some Nichiren Buddhists argue that the Latter Day of the Law is a time for shakubuku ["break and subdue," sometimes referred to as "aggressive" propagation] as opposed to shoju ["persuasion" as propagation]. There are various passages in Nichiren's writings in which Nichiren clearly states that he found shakubuku to be appropriate in his time. The argument as to whether shakubuku or shoju is to be used in our time has been argued at length in many forums. To justify their behavior, those who participate in the disordered debates between schools often support the view that shakubuku is appropriate at this time. I will not argue that question in this section, but instead will discuss the essence of both methods.

In the quote from The Opening of the Eyes at the beginning of this essay, Nichiren clearly defines the scriptural background for these two practices. Shoju is to be based on the "Peaceful Practices" chapter of the Lotus Sutra. Shakubuku should be based on the "Never Disparaging" chapter of the Lotus Sutra.

In the quote above from "The Selection of the Time," Nichiren gives an outline of the story of the "Never Disparaging" chapter. Nichiren clearly believed that the shakubuku method by which he propagated the Lotus Sutra was in accordance with that chapter. In "Letter from Teradomari," Nichiren says, The "Encouraging Devotion" chapter of the present will be the "Never Disparaging" chapter of the future, and at that time, I, Nichiren, will be its Bodhisattva Never Disparaging. It should be evident from this that the behavior of that bodhisattva in the "Never Disparaging" chapter is the model for Nichiren's shakubuku method.

Nichiren used a method of shakubuku that accorded with his time. However, Nichiren was never disparaging; he certainly was unafraid of telling his opponents what the results of their actions would be in the strictest terms, but he was always respectful and does, indeed, say that all the beings of the world would eventually attain buddhahood once they began practicing the Lotus Sutra.

However, when we look at those who participate in the disordered debates of Nichiren Buddhism, which description seems to fit the participants better? Can they be characterized by the expression, "I have profound reverence for you"? Or do they seem to be more like those who said, "This ignorant monk" and those who "curse and speak ill"? If one has any doubts, one could ask someone with no interest in the disordered debate to review that debate, and then select which characterization seems more appropriate to that disinterested observer. That experiment, in my experience, confirms my premise: it is the latter group, the adversaries of Bodhisattva Never Disparaging, that appears to characterize the participants better.

Further, the strident tone that was necessary for Nichiren to take in his shakubuku efforts are, as stated above, unnecessary and inappropriate for shakubuku in our time, in my opinion. The survival of Nichiren Buddhism is no longer dependent upon justification to an authoritarian government, nor are today's people convinced by fiery, uncompromising statements. This is not to say that one who seeks to propagate Buddhism should not be unequivocal in his or her statements as to doctrine, rather that the tone and forcefulness of the rhetoric should be appropriate to our time and the country.

Which Method Is Appropriate?

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"When in public debate, although the teachings that you advocate are perfectly consistent with the truth, you should never on that account be impolite or abusive, or display a conceited attitude. Such conduct would be disgraceful. Order your thoughts, words, and actions carefully, and be prudent when you meet with others in debate." - The Teaching, Practice, and Proof

The question of which method of propagation should be used for today is, in my view, a two-part issue. First, it is our responsibility as Nichiren Buddhists to introduce society at large to our practice. Without propagation to the community at large, we derelict our duty as bodhisattvas to work for the happiness of all people and we ensure the extinction of Nichiren Buddhism as no new believers are obtained.

Second, it is evidently the feeling of many Nichiren Buddhists that those practicing in other Nichiren schools should be encouraged to join their own school, which they sometimes consider to be the only actual practitioners of Nichiren Buddhism. Whether this latter type of propagation is necessary or not is the province of the individual school in question; I will not presume to inform them in their own doctrines. However, I will presume to note what I think is the appropriate method for such propagation, perhaps at the risk of treading finely on the line of giving doctrinal advice.

Which of the countries described in the opening quote from "The Opening of the Eyes" does society at large most resemble? The usual interpretation of the two criteria is: "... the country is full of evil people without wisdom ..." refers to a land in which the people have not even aroused an aspiration for the buddha-way, nor do they even know about the Lotus Sutra, so that slander of the Law is not possible. The land in which "... there are many people of perverse views who slander the Law ..." is interpreted as meaning a country in which people have aspired to the buddha-way and have heard of the Lotus Sutra, but slander the Law by rejecting the Lotus Sutra. I think we can say that society at large conforms more closely to the land in which shoju is appropriate. Indeed, most Nichiren Buddhists apply the principles of shoju in propagation to those who are unfamiliar with the Lotus Sutra. One is unlikely to convince a Christian or an atheist to practice Nichiren Buddhism by haranguing that person with the evils of their beliefs; a more human, one-to-one interaction is required. By and large, Nichiren Buddhists apply this well, in my opinion.

On the other hand, among fellow Buddhists, particularly those of other Nichiren schools, we can certainly say that society or "land" conforms more closely with the country in which shakubuku is appropriate. However, in his advice to a priest who was going to debate with other Buddhists, certainly those for whom shakubuku was appropriate, he explicitly instructed his disciple to be polite, unabusive, and humble in attitude. If these instructions were to be followed under the circumstances of Nichiren's time, how much more true are they in our time? Even those who would claim that Nichiren himself did not clearly follow all of these guidelines must admit that this passage would then be a clear statement that what was appropriate for Nichiren, as the founder ensuring the safe birth and continued existence of his Buddhism, is not appropriate for those who follow him.

Further, we must be aware that our conversations with other Buddhists in this land are conducted in the context of society at large. When a Nichiren Buddhist denigrates, vilifies, and is impolite to another Buddhist, it is observed by those who are not Nichiren Buddhists, including those to whom we are attempting to propagate our practice. Though shakubuku may be the method to take in these conversations, it must be informed by the awareness that those who know nothing of Buddhism will observe. This only serves to reinforce the wisdom of Nichiren's guidance in "The Teaching, Practice, and Proof," and to remind us of what is appropriate for our time and country.

Conclusion

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The present epidemics are like the virulent boils of King Ajatashatru that could not be cured by anyone but the Buddha. They can only be eliminated by the Lotus Sutra. - The Two Kinds of Illness

We are once again living in a time in which Nichiren Buddhism is in danger of being severely impaired or even eradicated. However, today it is not an authoritarian government that endangers our practice. Instead, the continued vitality and propagation of the teachings that Nichiren bestowed on the Latter Day of the Law is compromised by the actions of some of those who are duty-bound to protect it. By no means do I think that the persons to whose actions I refer are attempting to destroy Buddhism; in fact, I believe that they sincerely wish to lead people to the correct teaching. However, I fear that in their zealous desire to ensure that the correct teachings are practiced, they have lost sight of important principles.

The symptoms of the illness which infects Nichiren Buddhism today can be seen in the effects of the propagation methods chosen. How often can we think of people we have been kind to, who we have nurtured in their understanding, that have been effectively brought into the practice? Every conversion that I know of is marked by this joyful propagation. Conversely, has any person ever been converted by name-calling, vituperation, and the bitter stridency that characterizes those disordered debates? The conversations have degraded from being essentially ineffective, in my view, to being sarcastic repetitions of the same allegations and simple ad hominem attacks. Not one of the participants in these virulent boils on the body of inter-Nichiren discussion can state that he or she will ever be convinced by the arguments of the other side; why do they think that their adversaries will be? Their claim that they participate in the discussions to "present their side of the story" to those who enter the discussion without knowledge of the debate is ludicrous: LOOK AT THE PARTICIPANTS IN THESE DISCUSSIONS. Almost every message is from the old, familiar combatants; those who enter with a questioning mind or simple curiosity are overwhelmed by the incredible volume of vituperation that the combatants present over and over again. The noncombatants inevitably vanish, either to find another place to seek or, all too often, so sickened by what they have seen that they will never explore Nichiren Buddhism again.

How does this serve to propagate our belief? In what way does this fulfill the "Mai ji sa ze nen" of the Eternal Buddha?

It does not. This boil, no, this cancer in the body of Nichiren Buddhism MUST BE REMOVED. The continued life of Nichiren Buddhism is at stake. The only solution is the total disarmament of parties to the angry, hateful, and ignorant discussions. We must be civil, we must respect one another's beliefs, and we must devote our energy to fruitful propagation instead of fruitless argumentativeness. We can disagree about doctrine and speak of our disagreements without hating and hurting one another. Disagreements of doctrine need not become arguments; reasonable people CAN disagree.

The conclusions of this essay must be heard to be said, in my opinion, being of paramount importance to the continued existence of Nichiren Buddhism. So, to all who will listen, I offer the following propositions:

The disputants in the various inter-Nichiren debates should immediately agree to cease their angry, hateful rhetoric online and in every other forum. The forums of the individual schools should be left to those individual schools unless a member of another school invites an individual to participate. Participants in forums for those of more than one school (ecumenical forums) or as an invited guest in the forum of a particular school should behave in a courteous manner, humbly, politely, and unabusively stating his or her opinions on subjects of contention.

Attacks on persons not in a particular forum, besides being contrary to the above principles, should also cease in respect of the fact that the individual is not able to respond to them. These propositions should be applied with the spirit that each individual and each school has the right to practice as it sees fit without interference from other individuals and schools, regardless of one's personal beliefs as to that school's truth or efficacy. Doctrinal disagreements may, and should, continue, but only according to the guidelines set forth by Nichiren in "The Teaching, Practice, and Proof," with respect, politeness, humility, and freedom from abuse.

Those who would pepper me with quotes by Nichiren or others on the elimination of evil and the function of a good friend should keep this in mind: the means of combating wrong views are explicitly stated by Nichiren, who says that they should conform to the "Never Disparaging" chapter or the "Peaceful Practices" chapter. If, in that light, you feel you have a compelling argument, I am open to discussion. If, however, you simply wish to reiterate the arguments that have appeared in those forums over and over again attempting to justify negative behavior, I have read them already and this essay is written in consideration of them, so spare yourself the effort. Nor will I engage in what has been called "dueling Gosho quotes." I have read the writings of Nichiren, insofar as they are available to us all, and again have considered them in writing this essay. You may disagree on their interpretation, but you certainly do not need to make me aware of what Nichiren has written.

It is with profound respect that I submit this to the Nichiren Buddhist at large. I respect not only your faith in the Mystic Law and in all of Nichiren's teachings, but also I respect the devout fervor that I have no doubt spurs some people to the very behavior that I have addressed in this message. It is my hope that, together with all Nichiren Buddhists, we can peacefully and rationally, in accordance with the teachings of the Lotus Sutra and Nichiren, bring more people to True Buddhism, and some day practice together as a group united by what we share instead of divided by our disagreements.

Namu Myoho Renge Kyo,

Matt L. Miller"

Why SGI is a cult and Nichiren and his followers are not

Which of the following is not one of the common features of a cult as outlined in your text?

 a) A focus on scripture 

 b) Charismatic leadership

 c) Claims of a new (or esoteric) revelation

 d) Requirement of extreme loyalty

Answer a)

Therefore, the other common features of a cult may be attributed to the Soka Gakkai

Soka Gakkai Bodhisattva of the Earth?

If I were them [SGI leaders], I too would be frightened

"Each of you should summon up the courage of a lion king and never succumb to threats from anyone. The lion king fears no other beast, nor do its cubs. Slanderers are like barking foxes, but Nichiren’s followers are like roaring lions. The lay priest of Saimyō-ji, now deceased, and the present ruler3 permitted my return from my exiles when they found that I was innocent of the accusations against me. The present ruler shall no longer take action on any charge without confirming its truth. You may rest assured that nothing, not even a person possessed by a powerful demon, can harm Nichiren, because Brahmā, Shakra, the gods of the sun and moon, the four heavenly kings, the Sun Goddess, and Hachiman are safeguarding him. Strengthen your faith day by day and month after month. Should you slacken in your resolve even a bit, devils will take advantage.

We common mortals are so foolish that we do not fear either the warnings in the sutras and treatises, or those things that seem somewhat removed from us. When Hei no Saemon and Akitajō-no-suke, in their anger, wreak havoc upon us, you must demonstrate a firm resolve. Men are now being sent to Tsukushi [to fight the Mongols]; consider yourselves in the same position as those who are on their way or are already at the fortifications. So far our believers have not experienced sorrows of that sort. The warriors in Tsukushi, however, now face a dreadful fate, and if they are killed in battle, they are doomed to fall into hell. Although at present we are encountering the severe trials of persecution, in our next life we will become Buddhas. Our present tribulations are like moxibustion; at the time, it is painful, but because it has beneficial after effects, the pain is not really pain.

Urge on, but do not frighten, the ones from Atsuhara who are ignorant of Buddhism. Tell them to be prepared for the worst, and not to expect good times, but take the bad times for granted. If they complain of hunger, tell them about the sufferings of the world of hungry spirits. If they grumble that they are cold, tell them of the eight cold hells. If they say they are frightened, explain to them that a pheasant sighted by a hawk, or a mouse stalked by a cat, is as desperate as they are. I have been repeating these things in detail day after day, month after month, year after year. Yet with the lay nun of Nagoe, Shō-bō, Noto-bō, Sammi-bō,5and the like, who are cowardly, unreasoning, greedy, and doubting, my words have no more effect than pouring water on lacquer ware or slicing through air.

There was something very strange about Sammi-bō. Nevertheless, I was concerned that any admonition would be taken by the ignorant as mere jealousy of his wisdom, and so I refrained from speaking out. In time his wicked ambition led to treachery and, finally, to his doom. If I had scolded him more strictly, he might have been saved. 'I have not mentioned this before because no one would have understood it. Even now the ignorant will say that I am speaking ill of the deceased. Nevertheless, I mention it so that others can use it as their mirror. I am sure that our opponents and the renegades are frightened by the fate of Sammi-bō.

If there is an attempt to take up arms and persecute my followers on the pretense that people are uneasy about us, please write to me immediately."

They might as well extol a worm or a slug as they do their mentor, Daisaku Ikeda.

"Fortune is being born at the same time as Daisaku Ikeda and learning how to engrave the mentor disciple relationship into our lives so that it is a living, powerful source of energy and wisdom in our lives." -- Jamie Lee Silver

"When one has had the rare good fortune to be born a human being, and the further good fortune to encounter the teachings of Buddhism, how can one waste this opportunity? If one is going to take faith at all, then among all the various teachings of the Mahayana and the Hinayana, provisional and true doctrines, one should believe in the one vehicle, the true purpose for which the Buddhas come into the world and the direct path to attaining enlightenment for all living beings." -- Nichiren

"With regard to the three bodies of a Buddha, the Universal Worthy Sutra states: “A Buddha’s three types of bodies are born from this correct and equal sutra, which is the great seal of the Law that assures entry into the sea of nirvana. It is from this sea that a Buddha’s three types of pure bodies are born. These three types of bodies are fields of good fortune for human and heavenly beings and are highest among those worthy of alms.”

The three bodies are as follows: first, the Dharma body of a Thus Come One; second, the reward body of a Thus Come One; and third, the manifested body of a Thus Come One. These three types of bodies of aThus Come One are invariably possessed by all Buddhas. If we use the moon as an illustration, we may say that the moon itself is comparable to the Dharma body, its light to the reward body, and its reflection to the manifested body. Just as a single moon has these three different aspects, so a single Buddha possesses the virtues of these three different bodies.

These doctrines of the five types of vision and the three bodies are not expounded anywhere outside of the Lotus Sutra. Therefore, the Great Teacher T’ien-t’ai has said, “The Buddha consistently possesses the three bodies throughout the three existences. But in the various teachings, he kept this secret and did not transmit it.” In this passage of commentary, the phrase “in the various teachings” refers not only to the Flower Garland, Correct and Equal, and Wisdom sutras, but to all sutras other than the Lotus Sutra. And the phrase “he kept this secret and did not transmit it” means that, throughout the entire body of scriptures outside of the “Life Span” chapter of the Lotus Sutra, Shakyamuni Buddha, the lord of teachings, concealed and avoided expounding it. Therefore, in performing the eye-opening ceremony for painted or wooden Buddha images, the only authority to rely on is the Lotus Sutra and the T’ien-t’ai school." -- Nichiren

"Now I, Nichiren, was born as a human being, something difficult to achieve, and I have encountered the Buddha’s teachings, which are but rarely to be met with. Moreover, among all the teachings of the Buddha, I was able to meet the Lotus Sutra. When I stop to consider my good fortune, I realize that I am indebted to my parents, indebted to the ruler, and indebted to all living beings." -- Nichiren

Please note, he says nothing about the fortune of meeting his mentor Dozenbo. However, from his other writings we know that Nichiren's "parents' are not only his birth mother and father but Namu Myoho renge kyo [mother] and Shakyamuni Buddha [father].

"I DEEPLY appreciate your sending a letter to this distant place. It is extremely rare to be born as a human being. Not only are you endowed with human form, but you have had the rare fortune to encounter Buddhism. Moreover, out of the Buddha’s many teachings you have encountered the daimoku, or the title, of the Lotus Sutra and become its votary. Truly you are a person who has offered alms to a hundred thousand million Buddhas in his past existences!" -- Nichiren

The "Daimoku", not the mentor.

"...On the other hand, I rejoice at whatever good fortune enabled me to be born in the last five-hundred-year period and to read these true words of the sutra." -- Nichiren

The "words of the Sutra", not the mentor.

“What an occasion for rejoicing! Though born into an evil age that is stained with the five impurities, we have been able to see and hear the true words of the one vehicle. We read that a person who has planted roots of good fortune [under Buddhas] equal in number to the sands of the Hiranyavatī or the Ganges River is able to encounter this sutra and take faith in it. Now you have aroused the mind that rejoices in faith. Thus without a doubt, just as a box and its lid fit together, so will your own faith evoke the Buddha’s compassionate response, and the two will unite as one.” -- Nichiren

"...Zengi and the others of our group have met with great good fortune because of karmic bonds and have been privileged to hear these extraordinary words..." -- Nichiren

"The fourth volume of the Lotus Sutra states: “If there is someone who seeks the Buddha way and for the space of a kalpa presses palms together in my presence and recites numberless verses of praise, because of these praises of the Buddha he will gain immeasurable blessings. And if one lauds and extols those who uphold this sutra, one’s good fortune will be even greater.”

The point of this passage is that one will gain greater blessings by giving alms to the votary of the Lotus Sutra, who in the evil world of the latter age is so intensely hated, than by giving alms to the Buddha for a whole medium kalpa. And if you should wonder who is making such a wild statement, it is none other than Shakyamuni Buddha, the lord of teachings, himself. Whether you doubt or believe him is up to you." -- Nichiren

Instead, SGI castigates the Sutra's votaries and lauds and extols the Muslims, Christians, Jews Brahmins, their mentor, and themselves while condemning and denouncing the teachings of the True Votary Nichiren. This is no different than condemning and denouncing the Great Man himself.

"Therefore, if a woman has the good fortune to encounter this sutra, though she might strip off her skin to use as paper, draw her blood for ink, break her bones for a pen, and shed tears of blood to wet the inkstone, and with these transcribe the words of the sutra, she could never repay the debt she owes it. How much less could she hope to do so, then, through donations of clothing, gold and silver, cows and horses, or fields and farmlands, however numerous these might be?" -- Nichiren

"Therefore the Nirvana Sutra says: “If, after I have entered nirvana, there are monks who observe the precepts that accord with the customs and manners of their respective areas, are correct in all their modes of behavior, and guard and protect the correct Law, when they see someone attempting to destroy the Law, they should immediately oust him, reproach him, and subject him to punishment. And you should understand that if they do so, they will reap such good fortune that it is beyond all calculation.” -- Nichiren

"The Lotus Sutra says, “The Lotus is the foremost!” It also says, “A person who can accept and uphold this sutra is likewise foremost among all living beings.” And it also says, “[And if one lauds and extols those who uphold this sutra], one’s good fortune will be even greater.”

Miao-lo states, “Those who vex or trouble [the practitioners of theLotus Sutra] will have their heads split into seven pieces, but those who give alms to them will enjoy good fortune surpassing the ten honorable titles.” And the Great Teacher Dengyō says, “Those who praise him [theGreat Teacher T’ien-t’ai] will receive blessings that will pile up as high asMount Calm and Bright, while those who slander him will be committing a fault that will condemn them to the hell of incessant suffering.”

Again, SGI hates the real Nichiren, the Supreme Votary of the Lotus Sutra. This fact alone condemns them to the Avici Hell.

"However, though persons who commit only one of the five cardinal sins will fall into the hell of incessant suffering, after one medium kalpa has gone by, their guilt will come to an end and they will rise up out of hell. But, though one may never have violated a single precept and may be firm in one’s aspiration for the way and hopeful of good fortune in one’s next existence, if one turns one’s back on the Lotus Sutra, then, as the sutra says, one will fall into the hell of incessant suffering and will continue to be reborn there for a countless number of kalpas."

Not only does SGI turn their back on the Lotus Sutra but also it's Supreme Votaries, Shakyamuni Buddha and Nichiren Daishonin. No one could be more fortunate than we. They might as well extol a worm or a slug as they do their mentor, Daisaku ikeda.

"The rivers have been rising for ninety days"

"The rivers have been rising for ninety days, landslides have occurred, paths are blocked, and no one can come or go. Just when our food supplies had run out and I thought my time had come, you presented this assortment of items, satisfied the hunger of the Lotus Sutra, and even saved the life of Shakyamuni Buddha. You can only guess at your good fortune. I will write you again in greater detail." -- Nichiren

Nutso Yamaguchi head of Komeito and Ikeda puppet

https://www.youtube.com/watch?v=EXKUge5ogzQ

Several comments:

1). Please go to 1:09. "Chinese students viewing Japanese fireworks will solve the poor relationship and ill feelings between China and Japan." -- Nutso Yamaguchi paraphrased

maybe China will dismantle their new military bases on the Spratley Islands if they fear the Japanese "fireworks" [get my drift?].

2)."Good idea. Lets export Japanese nuclear plant technology to the world."  -- Nutso Yamaguchi paraphrased 

Great idea Nutso!

3). Next to nothing in speech about Fukushima.

Ikeda says shhhhh, neh?

Keep it up!

Lots of page views today. Would love to hear from all of you but please SGI, no profanities.

Nichiren demolishes SGI and NST Japanese founder worship pseudo-Buddhism

Let's read Nichiren's own words that smash the logic of NST's and SGI's switch from Nichiren's Lotus Sutra Buddhism to Japanese Founder Worship. 

"The Kegon and Shingon Schools established Vairocana and the Great Sun Buddha instead of Sakyamuni Buddha as the object of worship respectively. It is like a king's son despising his father while respecting a nameless person who acts as though he were the King of the Dharma." "The Pure Land School considers Amitabha Buddha, who is merely a manifestation of Sakyamuni in the Pure Land to the West, to be the lord of this world and abandons Sakyamuni, who is the real lord of this world. The Zen School, just like a lowly man with little virtue despising his parents, despises the Buddha and His sutras."

"They are all confused about the main object of worship. It is analogous to the situation before the time of the Three Emperors, when people did not know who their fathers were and behaved like beasts and birds. Those Buddhist schools which do not know the "The Life Span of the Buddha" chapter are the same as beasts and birds; they do not know the debt they owe to the Eternal Buddha. Grand Master Miao-le declared; Eternity in the life of the Buddha, who is our parent, has not been revealed in the pre-Lotus sutras. If one does not know the eternity in the life of his father, the Buddha, he is also confused about the Buddha land his father governs. Such a man, no matter how capable he may be, is not at all worthy of a human."

"Grand Master Miao-le was a man of the T'ien-pao Period toward the end of the T'ang China. Having widely read and deeply contemplated canons of the Sanlun (Sanron), Hua-yen (Kegon), Fa-hsiang (Hosso), and Chen-yen (Shingon) Schools, he concluded that those who do not know the Original Buddha revealed in the "The Life Span of the Buddha" chapter are like "beasts and birds", who may be talented but do not know of the land governed by the father. 

"No matter how capable he may be" refers to men like Fa-ts'ang and Ch'eng-kuan of the Hua-yen (Kegon) School and Venerable Subhakarasimha (Shan-wu-wei) of the Chen-yen (Shingon) School, who were men of talent but, like children who do not know their father, did not know of the true and eternal Sakyamuni Buddha."

Poor SGI leader Dan Defensor [like Rio Ventura] is so ignorant about Gohonzon

http://sgibuddhism.net/forum/topics/temple-gohonzon-in-my-home

Permalink Reply by Dan Defensor (network assistant) on February 26, 2009 at 12:37pm

Hi Dave,

I would consider that old Gohonzon somewhat of an artifact and keep it. I think it's better to put it under glass and stored somewhere else, and not exposed to the elements. If you know about art restoration, it's best to keep it in storage if it's that old somewhere cold & dry and handled with gloves (acids from your hands). I'm not sure but you should pursue further authenticating it, to see if it came from another Nichiren sect because it's highly unusual for you to get this kind of Gohonzon from any place else.

The gohonzon that we use in the SGI was by Nichikan, the high priest whom we regard as the restorer of Nichiren's Buddhism. It is the same Gohonzon that was bestowed upon Soka Gakkai believers during the 1950s, the same gohonzon that Kansai believers receiving during their incredible shakubuku drive during 2nd Soka Gakkai President Toda's time. Fortunately the woodblock template of the Nichikan Gohonzon was kept in the temple of a chief priest that fully supports the SGI and allows us since the 1990s to give to our current membership. I would strongly encourage you to chant to that when you have members over at your house and enshrined in your butsudan.

Currently as members of SGI, by concensus, we consider the Gohonzon a 'treasure of the body of believers.' The body of believers or Sangha is one of the Three Great Secret Laws (meaning profound, unfathomable, 'hidden' in the Lotus Sutra), the core principle of Nichiren's Teachings. We, as the body of believers, represent the 'sanctuary of the essential teaching' (one of the 3 Secret Laws). We do not allow the gohonzon to be 'marketed', nor 'exploited' in the Soka Gakkai-- thus the little rule about not allowing it to be photographed or photocopied, or distributed as casually as the Minobu sect has done. So that's why its a bit dubious why or how you were able to get this type of Gohonzon. There are also Zen sects of Buddhism that uses a Gohonzon, but because they treat it as an external object, they furthermore put a statue of Shakyamuni Buddha in front it obscuring or covering the gohonzon but THEY do not practice with it. Again, the Gohonzon you have may be a copy but possibly NOT a Gohonzon inscribed by Nichiren himself. ALL Gohonzons (outside of Nichiren's own inscribed Gohonzons) within the Nichiren sects are of course, copies, and often 'transcribed' by a chief priest in the past. The Zen sect's 'Gohonzon' I'll have to inquire further about but probably after Nichiren's passing away it probably came from one of the 5 disciples of Nichiren who in their arrogance & error immediately set about destroying many of Nichiren own writings to his followers because they weren't written in formal Chinese used by scholars & royalty of the day, but in the Japanese common script.

Your Buddhist practice comes from your intent and heart. The Gohonzon is already in you. The physical Gohonzons we have is a representation of Buddha nature but NOT actually our own Buddha natures (or Gohonzon in you) which is vast & unfathomable which is our very lives. Your practice will never be 'tainted' but it's best to use the Nichikan Gohonzon in your daily practice (this was encouraged by a chief priest of the Josho-ji temple (Tokyo), a temple that supports and continues to have the local Soka Gakkai members use its facility today as both a temple & community center. He came to Chicago last week and gave a bit of history about Gohonzons). The Gohonzon is merely an external object but it requires the 'voice' of Buddha (which is you) toactivate or actuate the practice for your very life. Again, It's good that you're respecting both Gohonzons. But I would strongly suggest you talk to someone like Mr. Guy McCloskey, or Greg Martin and ask their advice about your artifact Gohonzon. And start using your SGI-issued Nichikan Gohonzon daily instead. Please. If you truly want to understand or you truly support Nichiren's intent in 'inscribing' the Gohonzon as he did, then I would encourage you to read that Gosho over and over again:

The Object of Devotion for Observing the Mind

Thanks.

Dan Defensor

Lake Geneva, WI

Southeast Chapter

Milwaukee Area

SGI Healing Arts Mens Leader Bobby Ash looks ill

       

I knew Bobby well. Almost didn't recognize him. He is the one who threw my statue of Shakyamuni Buddha in the trash.

The SGI Wizard of Oz by lelakumi

http://groups.yahoo.com/group/SokaGakkaiInternational/message/25474

From: lelakumi

Date: Thu Oct 16, 2003 2:39 pm

Subject: Wizard of Oz

anyone of a condensed skit of wizard of oz using thru out buddhist

practice? Please respond I did one many years ago and can't remember a thing!

I've got it! Daisaku Ikeda can be the wonderful wizard. Dorothy represents the Ikeda cult membership, and the wicked witch can be the high priest of Nichiren Shoshu. The tin man, scarecrow, and the courageous lion represent the Soka Spirit leadership.

t would go something like this: Dorothy gets whisked away from her "home" (representing enlightenment) by the e-e-e-e-vil wicked high priest. The Ikeda cult senior leaders, who play the munchkins, and Glinda the good witch, who is Danny Nagashima tell Dorothy to follow the yellow brick road to the wonderful wizard. The road would be paved with pages from the world tribune. The evil apple trees who represent the dantos will throw apples at Dorothy and the SS trio who will magicly transform themselves into the fruit of enlightenment. Then the e-e-e-evil high priest makes them sleepy and they lose all ichinen to fight. But Danny boy appears in Glinda the good witches gown and showers them with sensei's guidance to fight! fight! fight! and defeat the e-e-e-e-e-vil Nikken!

They wake up and finally arrive in the Emerald City, which represents a culture festival. They go to SGI HQ Castle. They explain that Daisaku Ikeda gave them guidance to come and they are allowed in. Inside is a huge big screen Mitsubishi TV with Ikeda's face on it, telling them they must first kill the wicked witch before Dorothy can go "home." So, they go to temple, the domain of the wicked witch. On the way, flying monkeys, who represent the Nichiren Shoshu members, steal Toto from Dorothy and she gets very sad, but very very angry. Dorothy finally arrives at the temple, and to make a long story longer, she kills the wicked witch, shakubukus all the temple guards and members, and rescues the DaiGohonzon, to bring to Daisaku Ikeda. But when they arrive, they say "come back tomorrow." Toto runs over and pulls back a curtain, revealing that Daisaku Ikeda is just a common mortal. But Daisaku explains that he didn't really lie- he just had to use an expedient to get them to realize that they had the power all along for enlightenment.

They were so thrilled that they hung up portraits of the Wizard, and even sang songs in praise of him. They had accepted the wizard into their hearts, and wanted to be the same mind as him, even though they only met him once. They read his weekly guidance and even made daily prayers to him. Because of him, Dorothy was able to find home.

SGI falls 465,000 short of its goal

Subj:          Danny's Teleconference-May 13th, 2004

Date:          5/13/04 11:44:32 AM Central Daylight Time

From:        Tfriese323

Good Morning,

   Each day I will present a summary of today's teleconference with our General Director Danny Nagahshima. I wanted to once again give you a history to these daily teleconferences. As you know on February 13th of this year Danny, Tariq, Guy, and Richard Sasaki met with Sensei. It was at that historic meeting that they vowed to accomplish 500,000 new households in SGI-USA by the year 2010.  From that moment on an incredible transformation took place in the SGI-USA. Sensei has taken the direct leadership of SGI-USA. And, much guidance has been given to SGI-USA since then to help us build a fantastic movement. For example President Akiya urged us to gather the names of all of the guests who have been to our meetings and begin visiting them as well as contacting those members who have received the Gohonzon over the years and are no longer practicing within SGI-USA. President Akiya said in Japan the name lists are never discarded. They are precious names of people’s lives.

"SGI-USA BANZAI" -- Danny Nagashima General Director of SGI-USA

"Nikken is like a cancer. A cancer will destroy the body if it's not destroyed first so SGI must destroy Nikken." -- Buster Williams minstrel and SGI leader Arts Division Leader

"One after another, these thankless traitors who had appeared among the Daishonin's followers met untimely deaths -- several of them being thrown from their horses. Daishonin declares that their fate constitutes "punishment for their treachery against the Lotus Sutra," and he identifies that punishment as"conspicuous and individual" ("On Persecution Befalling the Sage," WND,997). As many of you may know, those who betrayed their faith and forgot their debt of gratitude by turning on the Soka Gakkai -- an organization acting in complete accord with the Buddha's intent and decree -- are *all* meeting the most pitiful, wretched ends. -- Daisaku Ikeda Justice Chronicle March 9, 2001 No. 75

"What happen to those daimoku and refuting we had done in the past decade for Nikken Sect to demise? 12 million members chanting that kind of daimoku could easily wipe out the entire Mt. Fuji not to speak of Nikken Sect. Must admit, had done my part in that kind of chanting in the past. Infact, I chanted for Nikken demise not the sect. Now I wonder, if I am laying the right cause. Oh well! what's done cannot be undone" -- Shermaine, follower of Ikeda

"This devilish function is itself the one evil, the fundamental evil. In the modern age, the slanderous actions of Nichiren Shoshu are a case in point. "The Daishonin declares that if this one evil is simply ignored, the calamities of internal strife and foreign invasion are bound to occur. In other words, this one evil will ultimately drag the country down the path of war, which causes the greatest suffering to the people. For this reason, the Daishonin strictly admonishes that this one evil must be eliminated." -- Daisaku Ikeda, May 22 2002

"President Ikeda called the Nichiren Shoshu priesthood `devils.' He didn't mince words. He knew and was responsible for what he said, and who would take his words for what they were worth." -- Dan Defensor, SGI member

"Chanting for the destruction of the NST as we know it is on a deepest level, the greatest good. It has nothing to do with the misfortune of the members. This movement is not to destroy the Nichiren Shoshu priesthood or the members of it. It is simply to destroy the King Devil living through the NST." -- Makoto Otsuka, SGI member

"In the final analysis, the essential nature and function of High Priest Nikken is none other than what Buddhism terms the devil king of the sixth heaven, the function that obstructs the flow of kosen-rufu. It is vitally important for each SGI member to develop the ability to discern  the influence that currently comes from the Nichiren Shoshu priesthood. The spirit to protect people from this influence should be the basis of all our efforts to promote every aspect of kosen-rufu. In other words, this is the time that we should indeed ponder the true meaning of, and put into action, the passage "Rather than offering up ten thousand prayers for remedy, it would be better simply to  ***outlaw this one evil***"  (WND, 15). -- Ikeda cult Justice Chronicle # 164

"Yes, some members have mentioned using the campaign to close temples. I PERSONALLY support that idea." -- Kathy Ruby

"A lot of the "Temple Issue" has resulted in foolhardy and embarrassing displays of bombast and rhetoric, or incited crazy or demented people (in Japan mostly) to take actions ranging from harassing people seeking to attend a funeral to setting fires. From altering photos to talking about "crushing Nikken". -- Chris Holte

"the daimoku campaign to close the temples in the US is NOT a freedom of religion issue" "I'll chant for the temples to close and for the sad people like your self to find wisdom to cure your blindness."-- Joe Stevens SGI member

"Recognizing the High Priest is the Devil of the Sixth heaven. means that the world of heaven is being used to lull us into complacency and acceptance. The reason the Devil resides in the sixth heaven is the world of heaven fools us in to thinking we are safe and happy, when we are clinging to our attachments and feeling good about it. The devil of the sixth heaven appears whenever we, as individuals are about to overcome our kharma or break through in our own lives. " -- Pat Matthews

"Nikken is like a cancer. A cancer will destroy the body if it's not destroyed first so SGI must destroy Nikken." --Buster Williams, SGI leader Arts div meeting Dec 12, 2000

"When one chants with whole-hearted intent to defeat Nikken, one is actually purging one's life of its darkest demons. This is why people have felt liberated and experienced unbelievable joy welling up from the depths of their lives." -- Ikeda cult chief priest Narita

Daisaku and his daffy duck disciples

"The Lotus Sutra says that its practitioners will be cursed and spoken ill of and will encounter hatred and jealousy even more severe than in Sakyamuni's time. 'This sutra is hard to uphold,' the Lotus Sutra also says. In the Gosho, citing these sutra passages, the Daishonin repeatedly explains that those who propagate the Mystic Law in the Latter Day will be assailed by many difficulties. This certainly has been the case in my life. I am living Nichiren Daishonin's Buddhism with my entire being. I have borne one attack after another. I have inherited President Toda's spirit and withstood all. **No one but I could have endured what I have.** I am living solely to safeguard the legacy of President Makiguchi, to protect the SGI and the members who are so dear to me. Today, at this gathering to commemorate May 3 -- which represents the prime point of the Soka Gakkai and the SGI -- I want you to understand this earnest, unwavering spirit that guides my life." (World Tribune, June 13, 1997, p.11-12) April 21, 1997, speech by Daisaku Ikeda in commemoration of May 3

"Probably no one could ever come close to repeating what I have accomplished." (World Tribune, September 26, 1997, p. 11).

"In understanding sensei's concerns and desires, and chanting to make sensei's concerns my concerns, I can *gain* sensei's heart. When I understand sensei's concerns and integrate them into my daily life, I am truly walking step in step with sensei." -- Pat Matthews

"I can understand your problem. Sensei is trying to open your heart of compassion to others." -- Pat Matthews

"If President Ikeda, who has led activities for realizing world peace for more than 40 years, is not the Buddha, then, there is no hope that I can become a Buddha. Then, Buddhism is a mere idealism, and I will quit." -- Public statement on arbn by Richard Hower

"SGI President Ikeda has been doing this for the most of his life, and took the initiative for establishing world peace. He is respected  by thousands of world leaders. If he is not the Buddha of the 20th century, then who can be?"-- Richard Hower

"I have a problem with PI = God (or Nikken = God) i.e., perfection and salvation through worshipping them. I have no problem with PI = Buddha" --Shirley, SGI member

"Tremendous! A Russian Scholar who is neither a member of the SGI, nor even a Buddhist gave such a profound talk! She did not specifically mention who is the Buddha of the modern times. But from the context, I believe that she is pointing to Ikeda SENSEI as the *Buddha of the modern times*, and that, in more  general sense, all members of the Soka Gakkai International throughout the world are Buddhas of the modern times." --Richard Hower, SGI-USA member, from his website: http://www.paonline.com/hower/voro.htm

"Ive been in the SGI all my life, and I would do anything for SGI, Pres. Ikeda" -- Pat Hawes, SGI-USA member

"After the Chinese government massacred students at Tennanmon square, China became an outcast in the international community. Ikeda said, "our friends are suffering. Let’s visit them and encourage them!"  -- Andy 357, SGI member

"Because We have the money, and Hokkeko does not have EVEN A FRACTION of the money we have, who do you think will win this battle between the corrupt priesthood and SGI?" -- Richard Hower, SGI-USA member

``The honorary chairman Ikeda is my mentor in life. His teachings are my meat and drink." -- SGI Political Party (Komeito) leader Takenori Kanzaki

"I am the Way" -- Daisaku Ikeda

"The mentor is the spiritual foundation or earth, a source of spiritual sustenance. From that earth, the disciple brings flowers of victory to bloom eternally."(SGINL 7720) -- Daisaku Ikeda

“I am the way, and the truth, and the life; no one comes to the Father but through Me.” -- John 14:6

“I am the resurrection and the life; he who believes in Me will live even if he dies.” -- John 11:25

Ikeda SGI preaches his own fictions

Daisaku Ikeda teaches:

"According to T'ien-t'ai, the benefit of the Buddha specifically consists of the Buddha's three bodies or enlightened properties: the Dharma body or property of the Law (the truth to which the Buddha is enlightened), the bliss body or property of wisdom (the wisdom the Buddha has attained), and the manifested body or property of action (the physical form in which the Buddha appears in this world and his compassionate actions). And he clarifies that the true Buddha - who dwells in this world eternally and possesses the virtue of these three properties - is Shakyamuni who attained enlightenment in the remote past of gohyaku-jintengo.

By contrast, from the standpoint of the Daishonin's Buddhism, the fundamental source of the benefit of the eternal Buddha endowed with the three enlightened properties is Nam-myoho-renge-kyo. The benefit of the Buddha who attained enlightenment in the remote past derives from Nam-myoho-renge-kyo.

Therefore, the Daishonin indicates that the title of the "Life Span" chapter should be read "Life Span of the Nam-myoho-renge-kyo Thus Come One" (Gosho Zenshu, p. 752)." 

Reply:

Nichiren never once in 55 years wrote Nam Myoho renge kyo. Since this is true, this must be a forged or altered text and in fact, it is from the fake Ongi Kuden. Taking into account the entire authenticated canon of Nichiren Daishonin, especially the Five Major Works, we clearly see that the Soka Gakkai preaches its own fictions.

"Shakyamuni Buddha also extended his tongue, which is incapable of telling falsehoods, until it reached the highest heaven in the world of form, saying that in the last five-hundred-year period after his passing, when the entire body of Buddhist doctrine would be about to disappear, Bodhisattva Superior Practices would come forward with the five characters of Myoho-renge-kyo and administer them as good medicine to those afflicted with white leprosy— that is, persons of incorrigible disbelief and those who slander the Law." -- The Selection of the Time.

"In the “Life Span” chapter of the Lotus Sutra, the Buddha says, “Sometimes I speak of myself, sometimes of others.” The Buddha Good Virtue of the eastern region, the Thus Come One Mahāvairochana of the center, the Buddhas of the ten directions, the seven Buddhas of the past, the Buddhas of the three existences, Bodhisattva Superior Practices and the other bodhisattvas, Manjushrī, Shāriputra and the others, the great heavenly king Brahmā, the devil king of the sixth heaven, the heavenly king Shakra Devānām Indra, the sun god, the moon god, the morning star god, the seven stars of the Big Dipper, the twenty-eight constellations, the five planets, the seven stars, the countless eighty-four thousand other stars, the asura kings, the heavenly gods, earthly gods, gods of the mountains, gods of the seas, household gods, village gods, and the rulers of all the various countries of the world—not one of these is other than [a provisional manifestation of] Shakyamuni Buddha, the lord of teachings! The Sun Goddess, Great Bodhisattva Hachiman—both these in their original form are Shakyamuni Buddha, the lord of teachings." -- Concerning the Statue of Shakyamuni Buddha Fashioned by Shijo Kingo

Ikeda SGI does the twist

"Shariputra, ever since I attained Buddhahood I have through various causes and various similes widely expounded my teachings and have used countless expedient means to guide living beings and cause them to renounce their attachments."-- Lotus Sutra Chapter 2

"In terms of the Daishonin's Buddhism, therefore, the phrase "cause them to renounce their attachments" should be interpreted as meaning "cause them to become enlightened concerning their attachments." It's not a matter of eradicating attachments but of seeing them clearly. In other words, rather than causing us to abandon our earthly desires and attachments, our Buddhist practice enables us to discern their true nature and utilize them as the driving force to become happy." -- Daisaku Ikeda

Whenever you hear Ikeda, an SGI leader, or member say "He [the Buddha] means", "It [Lotus Sutra] means", or Nichiren Daishonin means", you may be sure, you may be absolutely certain that the Buddha, Lotus Sutra, and Nichiren Daishonin mean exactly as they state and the low life conditioned Ikeda and Gakkai leaders are hell bent on undermining Nichiren Daishonin's Lotus Sutra Buddhism.

Come on, baby, let's do the twist

Come on, baby, let's do the twist

Take Sensei by the hand and go like this

Yeah, twist, baby, baby

Twist, ooh yeah, just like this

Come on, little miss YWD, and do the twist

Shakyamuni's sleepin' and Nichiren ain't around

Yeah, Shakyamuni's just sleepin' and Nichiren ain't around

We're gonna twisty, twisty, twisty

Till we tear their Buddhism down

Come on and twist, yeah, baby

Twist, ooh yeah, just like this

Come on, little miss YWD, and do the twist, yeah

Yeah, you should see my little Keneko

You should see my, my little Kaneko

She really knows how to rock

She too knows how to twist

Come on and twist, yeah, baby

Twist, ooh yeah, just like this

Come on, little miss Kaneko, do the twist

Yeah, rock on now

Yeah, twist on now, twist

That was then..Experience of an Ikeda cult member

"October 11, 1973 That was then..Experience of an Ikeda cult member

Today I saw President Ikeda for the first time. Prior to the start of the convention he came down the row I was in and shook hands with me and others. It was amazing to me because when I looked into his eyes I saw deep, infinite compassion. Unreal clarity. I'll never forget it. The events of the day were so enjoyable. President Ikeda said this convention will mark as the most important event in the 3000 year history of Buddhism.

October 12, 1973

Today I saw Dai Gohonzon again for the second time. I prayed to Dai Gohonzon to clear up my mind. I prayed to see better, to improve my sight. Things became very fuzzy and blurry --- then what I saw clearly was my own problems and how to confront them. Prior to this I made my report to Dai Gohonzon. I said that nothing had improved since I saw him last. I prayed so hard to have a happy family and the love of my wife. During daimoku and gongyo I forgot to wish Dai Gohonzon a happy birthday so during the speeches I sang happy birthday to Dai Gohonzon.

I signed my gongyo book then added “daimoku together, friends forever” and gave it to a Japanese inside Shohondo. I can only hope that this may inspire that individual.

Afterward, about 4:45pm, Ken Boise and I saw much activity to the west side of Shohondo. We saw Sensei's driver and car waiting for him. We were waiting there about 5mins when his kind driver motioned for us to come down. We waited there about two minutes and Sensei started to approach the exit area. When I first saw him in the distance I chanted sansho. As he was very near, 10-15 feet, I took his picture. As he passed I sincerely asked him, “Sensei, ikaga desu ka?” He quickly stopped and turned shook my hand and said, “Always be happy.” How great a guidance for me....

A Japanese man, age 65, was there with Ken Boise and me. After Sensei left we talked and made good friends. He was a flower arranger and had a display in the show area. He wanted us to come look at it. When we arrived there some people told him that Sensei had came by and commented that his display was so good and meaningful. His display was called “Perennial Youth.”

We then left to go see the new shrine by the museum.

As we were nearing there Ken and I saw some cars that looked like Sensei's and his party. Sure enough it was. We decided to wait there to get another glimpse at our master.

As we were waiting, out of nowhere a kind construction worker presented me with a very beautiful shaped bunch of grapes. I thanked him. I ate one myself and Ken Boise and Bob O'Brien also had one.

The thought then struck me to give these wonderful grapes to Sensei. But I stopped myself. How could I ever do this! But then I thought this was a noble gesture and his car was so close. If I didn't try Sensei would never enjoy these grapes. I approached his car and asked a man, “Dozo O Negai Masu, present'o for Sensei. Dozo put in car.” And I pointed to the car.

This man took me to Sensei's driver. Upon seeing him I thanked him for inviting us to be near Sensei at the Shohondo. I then told him the above again and motioned to the car. My greatest desire was to have the grapes put in the car and if Sensei wanted some they would be there.

To my amazement the driver told me to come. But I was so surprised as he was going toward the museum and not the car. I was aware then what was going to happen but could not believe it.

As we got inside the museum I stopped. What if I was disturbing Sensei. I had no idea what was going on inside. They motioned me on. We were walking down a hall and I heard a rush of people coming....

Sensei came around the corner with a large procession of people. I gave him the bunch of grapes saying, “Dozo O Negai Masu, Sensei.” We had many pleasant bows. Sensei then ate one grape and said, “Oh good, thank you.” I bowed back and replied, “I pray these grapes give you vitality and perennial youth.” Sensei took my hand and motioned for me to come with the group....

I was then able to tour the museum with Sensei and the NSA Leaders. I told Mr. Williams how I obtained the grapes, perhaps trying to excuse myself, but more so to include the original donor who brought out my ichinen.

I was able to hear Sensei's guidance which was that he was always thinking of our happiness and to always follow Mr. Williams. And that his wish was for NSA to become the same as the Soka Gakkai. Sensei also described the design and history of many of the art objects.

I stayed to the rear and out of the way of the invited guests. What a benefit to be there. Sensei presented Mr. Williams a medal to commemorate this event and we all took part in a toast with Sensei. The toast was in commemoration of the Fuji Art Museum.

One great benefit is that there is now a bond between Ken Boise, Robert O'Brien, myself and our master, Sensei President Ikeda. “We each ate one grape from the bunch.” What infinite meaning this may have is not known. What is known is that the bond exists and that we will follow our master into kosen rufu and eternity.

We then grouped with Phil Lucero and went to the Temple of Everlasting Daimoku and thanked Dai Gohonzon for all our benefits of the day and pledged that they would be causes for the future. We all did Gongyo there together.

I called my wife and told her of the days events and she was so happy. I thank Dai Gohonzon and Sensei from the bottom of my heart.

The impossible dream. The Lights at Jyoraibo have been out for a while now. It's time for rest. To raise again another day. To struggle on for a heavenly cause. Happiness for all mankind. I pledge not to shy away from my responsibilities or to my masters dream or to the truth of Nichiren Daishonin's teachings...."