SGI convicts itself of slander

If the transgressions now alleged by the SGI against the Nichiren Shoshu are true [and there is no reason to doubt it], we have to conclude that the SGI too is guilty of covering it up through lies and misrepresentations for fifty years. Thus, if the SGI's present attacks on the Nichiren Shoshu are true, the SGI convicts itself of fifty years of slander by complicity.

By the principle "of two differing thoughts"

SGI member Kitt: If your faith is pure...it wouldn't matter what the piece of paper is inside the Butsudan. As long as you continue to chant with a heart that is pure and a seeking spirit, you will continue to enlighten your life.

Mark: This is a common delusion of those who do not have a correct object of worship. However, for arguments sake, let's say this is true, at least until the practitioner becomes aware of the truth. At the stage of practice (not yet aware of the truth) your faith may remain pure regardless of the object of worship, even believing that Nichiren Daishonin is the Original Eternal Buddha. The moment that you are made aware of the truth through the Lotus Sutra, the writings of Nichiren Daishonin, through a friend, or through one's own awakening [the moment that you learn the truth that the object of worship is not a representation of Nichiren but rather a representation of the Master of Teachings Lord Shakyamuni of the Original Doctrine], should you persist in your mistaken belief, it then becomes impossible to maintain a pure faith by the principle of "two differing thoughts".

So yes, until you know the truth, you may continue to accrue merit and virtue (benefit) even with a mistaken belief or a mistaken object of worship but once you know the truth, if you persist in embracing a lie, your merits and virtue will wither and die.

SGI's Earth Charter hypocrisy

If SGI members were true environmentalists, why didn't they rebuke SGI for destroying the old growth forest above Malibu or SGI's partner Mitsubishi for destroying the Amazon rain forest?

On Shoju and Shakubuku

"If dialogue or exchanges of views among religions can help to stymie that attitude [of intolerance], wonderful." -- SGI member

If dialogue [shoju] rather than refutation [shakubuku] could help to eradicate intolerance, Nichiren would have employed dialogue rather than refutation.

Singapore Soka membership (excellent)

ar	Membership
2005	35,000
2008	32,000
2009	34,000
2010	36,000
2013	38,000
2014	32,000
2015	32,000
2017	33,000

Mentor madness

http://www.sgi-usa.org/memberresources/video/iwa_video.php?iwa=April_2016_1 

Ri-Butsu or very real Buddha

Chris: Note he is referring to Shakyamuni Buddha, the Lord of Teachings. This is not the same as his "transient status". You could say that this "Lord of Teachings" is the Well of Wisdom from which each of us draws our water. Nichiren calls him Shakyamuni, but the members of the Fuji School were not totally remise to call the "Buddha of this well" Nichiren. Where they were remis was in calling each other names over the nomenclature rather than seeking to understand the point of the teaching -- which is that the Buddha Wisdom is available to all.

Response: Nomenclature? Nichiren was talking about Ri-Butsu or a very real Buddha, the Father, Teacher, and Parent of all the other Buddhas in the universe. His name is not Nichiren nor is his name Myoho renge kyo. His name is Shakyamuni. 

Nichiren had faith in this reality and taught it extensively, second only to his teachings on the Daimoku. But the SGI and the Nichiren Shoshu would change these teachings. 

Nichiren said that because of the severe times [as predicted in the Daijuku Sutra and others] in which we live, self power is not enough to attain the fruits of Buddhist practice. By necessity, we need to take refuge in the Law of Namu Myoho renge kyo [the Law to which the Eternal Buddha has been eternally Enlightened] by chanting it repeatedly and believe in the Original Eternal Buddha known as Shakyamuni. Our lack of concentration, memory, volition, fortitude and compassion is so attenuated [by merely having been born in this age], we may not, by our powers alone, attain the same unsurpassed Enlightenment as the Original Buddha. 

Therefore, the Buddha by virtue of his limitless compassion leaves for us, the people of this Latter Age, the Great Medicine of his Supreme and Perfect Enlightenmentin order to gain the very same inconceivable field of cognition as he. All we have to do is take (chant and believe in) the medicine [Namu Myoho renge kyo] and by virtue of the vast merit power of the Law and Eternal Buddha, the power to perceive Supreme and Perfect Enlightenment is transfered to us. 

Another way to put it is, thus augmented by the Buddha's limitless Enlightenment, mercy, and teaching (Namu Myoho renge kyo), we become more powerful than even the lion king. 

To attempt to separate The Eternal Buddha Shakyamuni's Enlightenment from the Eternal Buddha Shakyamuni is as futile as attempting to separate carbon from diamond. Namu Myoho renge kyo is the essential element of the Eternal Buddha as carbon is the essential element of the diamond. Without Namu Myoho renge kyo there is no Eternal Buddha Shakyamuni and without carbon there is no diamond. 

Similarly, just as there would be no proof of the unsurpassed utility and magnificent beauty possible with elemental carbon were it not for the diamond, there would be no proof of the supreme benefits of Namu Myoho renge kyo without the Eternal Buddha Shakyamuni. Certainly this newsgroup is not absolute proof of the supreme benefits of Namu Myoho renge kyo and not even Nichiren affords such absolute proof. 

Nichiren wrote in the True Object of Worship in the section, The Pure Land of the Eternal Buddha: 

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

And in the section, The Form of the true Object of Worship, he writes: 

"The object of worship (honzon) at the scene of this transmission of "Namu Myo-ho-ren-ge-kyo" from the Eternal Buddha to his original disciples is: Suspended in the sky above the Eternal Buddha Sakyamuni's Saha-world is a stupa of treasures, in which Buddhas Sakyamuni and Taho sit to the left and right of "Myo-ho-ren-ge-kyo". They are waited on by four bodhisattvas such as Jogyo (Superior Practice)representing the original disciples of the Eternal Buddha called out from underground. Four more bodhisattvas including Manjusri and Maitreya, take lower seats as followers, other great and minor bodhisattvas---those converted by the Buddha in the theoretical section and those who came from other lands---resemble numerous people sitting on the ground and looking up at court nobles. also lined up on the ground are Buddhas in manifestation (funjin Buddhas) who gathered together from all the worlds in the universe in praise of the Buddha's preaching, representing provisional Buddhas in their respective lands. 

The true object of worship (honzon) such as this was not revealed anywhere else by Sakyamuni Buddha during more than fifty years of His preaching in this life. Though He spent eight years preaching the Lotus Sutra, the scene was limited to the preaching in the sky above Mt. Sacred Eagle recounted in eight chapters, from the fifteenth to the twenty-second chapters.. During two milleniums after the death of Sakyamuni Buddha, the Ages of the True Dharma and the Imitative Dharma, some worshipped Sakyamuni Buddha accompanied by Kasyapa and Ananda as described in the Hinayana sutras; others worshipped Him accompanied by such bodhisattvas as Manjusri and Samantabhadra as he appeared in quasi-Mahayana sutras. the Nirvana Sutra, or the theoretical section of the Lotus Sutra.. Many wooden statues and portraits were made of Sakyamuni as He preached Hinayana or quasi-Mahayana sutras, but statues and portraits of the Eternal Shakyamuni Buddha revealed in the Duration of Life of the buddha" chapter of the lotus sutra were never made. Now in the beginning of the Latter Age of the Decadent Dharma, is it not the time that such statues and portraits are made?"

More on Tendai Medieval Original Enlightenment thought embraced by SGI

"Here is a passage from the "Ongi Kuden" upheld by Josei Toda as equivalent to the "Final Teachings" a term usually reserved for the Lotus Sutra itself. Here is a passage that preaches Medieval Tendai Hongaku Original Enlightenment]: "Twenty Three: "The Remotest past" [STN 3:2671]"

"The Ongi Kuden states: The meaning of this (Fathoming the Lifespan") chapter lies in the Buddha’s actual attainment of enlightenment in the remotest past (kuon jitsujo). "Remotest past" has the meaning of "not setting in motion," "unadorned," and "being just as it is originally." Because this is the Buddha endowed with the uncreated three bodies, he does not attain enlightenment for the first time; this is "not setting in motion." He is not endowed with the thirty-two marks or eighty character characteristics; thus he is "unadorned." Because he is the originally inherent Buddha who constantly abides, this is "being just as it is originally." This is the meaning of the "remotest past." "Remotest past" (kuon) indicates Namu-myoho-renge-kyo. "Actual attainment" (jitsujo) means "truly opened," that is, opened [and revealed] as being uncreated." -- from "Some Disputed Writings in the Nichiren Corpus.. by J. Stone Ph.D., pages 526-527 }

Toda interprets this passage:

"In this passage, the text interprets the Buddha’s attainment of enlightenment in the remotest past, described in the "Fathoming the Lifespan" chapter, not as a past occurrence at some finite point in time, but as the revelation that Buddhahood is inherent originally. Hence the characters ‘jitsujo’—"actual attainment"—are accompanied by ‘furigana’ indicating that they are to be read ‘makoto ni hiraketari’ or "truly opened." 

This is a reasonably good example of Medieval Hongaku Thought being falsely represented as the idea of Nichiren Shonin. In it, the Buddha is no longer a real Buddha, sharing his limitless and timeless enlightenment by his compassion but is rather seen as the substance of the universe itself which is originally pure and enlightened and nothing past that. The Buddha is seen as an "originally inherent Buddha" who constantly abides and therefore has no beginning, explaining the limitless Lifespan of the Buddha. 

In Original Enlightenment thought, the Universal Body of the Buddha, sometimes called the "Dharma Body" becomes central. The Buddha is "things just as they are", inherent in the fabric of the Universe and all things and beings contained in it. So we can understand how by this view proponents of this theology eventually have declared the common person as the ‘real’ Buddha, or ‘all life’ as the Buddha. We have all seen SGI members say things like "I am the Buddha" or "The Buddha is me !"

So this is very a popular idea in the SGI because they understand that a philosophy that absolutely affirms ‘the self’ is attractive to people who are looking to feel better about themselves personally and who, at the same time, have rejected any sort of transcendent spiritual religious belief system, often due to a poor experience with the religion of their birth, (Christianity or Judaism) and who are now working that poor experience out on Buddhism. 

The question is whether or not this is "Koshogi", "the right old teachings of Nichiren Shonin" or something different and at odds with it. It is clear to me and many other people who are careful students of what Nichiren wrote, that Nichiren Shonin’s original teachings did not employ this formulation of Original Enlightenment as its basic premise.

An Eternal Universal Buddha (often called the Buddha’s "Dharma Body") is found in many of the Sutras and is nothing at all special. This Universal Buddha is the aspect of the Buddha that is identical with all things and beings in the Universe, perfect and inherently enlightened simply ‘as they are’, manifesting only an ‘unadorned’ (pure) existence. If this was all the Lotus Sutra preached, as it would have to for Original Enlightenment to be valid, it would just be more of the same, equal to other Sutras. But the Lotus Sutra stands apart from all of the prior teachings precisely because in it we find a Buddha whose wisdom and compassion is also eternal, an Eternal Reward Body (enlightened wisdom and conduct is the ‘reward’ of practice) which is really the central principle of Buddha, according Nichiren. The Manifest Body of Shakyamuni Buddha too is eternal according to Nichiren Daishonin

This Three Bodied Buddha is found in only one place, the Honmon section of the Lotus Sutra, which is the ‘Original Gate’ to enlightenment from which all enlightenment arises and whose merits and insight are squeezed down into the Object of Worship, for us to ‘receive and keep’ . It is this ‘Honmon Buddha’ (Essential Buddha, Central Buddha, or Original Buddha), that Nichiren Shonin believed in, not this "Kanjin Buddha" of Original Enlightenment theology, a metaphorical Buddha that is a reflection of your own life. The Original Enlightenment ‘Kanjin Buddha’ is "Ji-Butsu", an idealized conception of a Buddha, not actually real but only a bag of meritorious conceptions that people shoot for as a goal . Substituting this "Kanjin |Buddha" for the Original and Eternal Buddha of the Honmon (R--Butsu) is "Hobo", a serious blasphemy, according to Nichiren Daishonin.. 

Nichiren rarely describes this Buddha in his authentic writings as "uncreate triple body" as we see in the above passage but instead constantly describes the Buddha as "Lord, Teacher, and Parent" , and the "Good Physician" who is ever watchful and dispensing the cure for our spiritual illness .

Nichiren is not simply using flowery language when he repeats over and over that the Buddha is ‘Lord, Teacher and Parent’ but rather it is indicative of a religious principle that upholds a real Buddha .."Ri-Butsu", an Actual Buddha, who lifts all beings to their enlightenment by inconceivable powers and via the grace of faith. 

When Nichiren writes that "it is hard to believe that the world of Buddha can exist in the world of Humans" in the Kanjin Honzon Sho, it does not indicate the sort of Dharma Body oriented inherency of Medieval Hongaku thought. 

The Buddha and Humans share the same reality but the human does not fathom the entirety of the universe and cannot attain enlightenment by his own meager powers in the age of Mappo. That is why true Nichiren Buddhists do not rely on meditation or undergo hard Tendai/Shingon like esoteric rituals to attempt to gain enlightenment by their own personal insight. Instead, the seed of Buddhahood must be planted within us. 

This occurs when we hear ‘Namu Myohorengekyo.’ The enlightenment of the Buddha is thereby ‘taken in’ and then exists in our own mind , as hard as that is to believe. So we receive the Daimoku when we hear it, which plants the seed of enlightenment and then we keep it via strong faith which provides a fertile field for the seed of enlightenment to grow. 

The universe does not simply just exist, it is also simultaneously being cognized, perfectly, what Myoraku Daishi called an "Inconceivable Field of Cognition" that the faithful can enter (as we all have a Buddha Nature) and which enters us (as the Buddha has full Enlightenment) both coming together bringing the ordinary person to enlightenment. That is something different than Hongaku idea’s of the common person being the Buddha inherently." --MS

****Slightly edited

Actual statement by Nittatsu, former High Priest of the Nichiren Shoshu

"So if one believes the Daishonin meant exactly what he said, one will fall into hell."

No rush. When you are ready.

You may send me your Nichikan Gohonzon which I have heard "works just fine" and I will send you a Nichiren Gohonzon that works better.=

On authentic and in-authentic Gosho

The 26 Articles of Nikko are a seeming parodox. In one article, Nikko teaches that those who claim Gosho are forged are evil and in another article he teaches that those who forge Gosho are parasites. If the 26 Articles itself is forged [as asserted by many], there is no paradox. If they are true there is a paradox. However, it is a paradox easily resolved. One who criticizes false Gosho is upholding the Dharma while one who cites false Gosho is a parasite. It is equally true that one who criticizes authentic Gosho is evil and one who cites authentic Gosho is a disciple of Nichiren Daishonin.

SGI Indian member replies

YOU ARE ALL LOSERS AND KNOW NOTHING ABOUT THIS PHILOSOPHY. SGI IS THE PUREST ORAGNISATION AND NICHIREN BUDDHISM THE PUREST PHILOSOPHY

An Indian ex-fortune baby wrote:I was sexually abused and coerced in this organization.

No one refuting claims that SGI is a cult has my background. I was introduced to this as a child through my mother. That was 40 years ago. I was sexually abused and coerced in this organization. The best day was when I took my gohonzon back to the kaikan. They were so controlling of me they even controlled who I could marry. They also routinely told stories of horrible things happening to those that left. I am thankful I was rescued from this cult!

Warning from a former Indian SGI member

I was a member of sgi for many many years. I have gone to hundreds of meetings. I have read their newspaper for many many years and worked to apply it to my life. I am telling you this so that when I tell you my opinion of the sgi I want you to understand that I am speaking from very first hand long time experience and I want you to know that I not just speaking off the top of my head without really understanding the organization. In a nutshell I want to inform anyone who reads this that the sgi organization is not something I would recommend to get  involved with and I wish that I didn't stay with it as long as I did. It really stunted my growth and brainwashed me. This organization is not healthy although from the outside it seems to be. I would even say it is very harmful. Its like thinking you are eating a healthy carrot but inside the carrot have been put poison that you can't see or taste. that you cant really see. They are purposely hidden from you. I.can write for hours about why I have this opinion but I don't want to waste my time and it is also too painful for me to see how my precious life was contaminated by believing that I was just eating a carrot. I wish that I never ever came in contact with the sgi. I am so glad that I can see now and that I am wise enough to have nothing to do with the sgi or the arrogant brainwashed people who I, at one time, believed were my friends. Any one going to meetings please don't be as gullible as me. I learned the painful hard way and lost years of my life. I am not writing this to be mean or send hate. I am writing this out of the goodness of my heart in order so save people from falling in the trap that I did and if I can save even one person from the mistake that I made of staying with the organization for so long then it would be worth the small effort it has taken me to write this.

Monism the reality...relative monism the practice to comprehend reality.

Sitting in Gassho with deep gratitude to Buddha Shakyamuni Buddha and Nichiren Daishonin as we chant Namu Myoho renge kyo to the Gohonzon, we realize that we ourselves are the Three Bodied Tathagata of the 16th Chapter of the Lotus Sutra.

Why the emphasis on personal guidance in the Ikeda cult?

One reason for the emphasis on personal guidance is that SGI members do not have a valid Gohonzon. Therefore, they have no way to tap into the guidance and encouragement of the Original Buddha Shakyamuni, Nichiren Daishonin, and the Law. Another reason is to create uniformity in thinking and behavior. Still another reason is that the SGI needs to reinforce the SGI way since not ALL their teachings are found in the authenticated writings let alone the Lotus Sutra and Five Major Writings of Nichiren. Lastly, it is the honey for the unpaid senior leader bees to feel important [power] since they aren't paid for their hard work.

Reverend Sorin Yasuhara on the difference between Hongaku [Original Enlightenment] and Hongaku Shiso [Medieval Tendai Original Enlightenment]

Many Nichiren Sects and Scholars mistake Hongaku for Hongaku Shiso

"Needless to say, the explanation I wrote about Hongaku and Shigaku have nothing to do with the ideology of Hongaku of Medieval Tendai, which teaches that we need not practice because everyone is already enlightened."

Hongaku and Shigaku

Hongaku means original enlightenment, Shigaku means the attainment ofenlightenment. To explain the meaning, between Hongaku and Shigaku, there, are some parables. For one example, a man is in a dark room with furniture, but he can not see and make use of anything inside theroom because it is dark. However, when once he turns on the light, he is able to see the furniture clearly in the room. In this situation, the furniture was there from the beginning, however, he sees it only after he turns on the light. It is not that the furniture suddenly appeared, the furniture was always there. It was just that he could not see it... The fact that the furniture was there from the beginning stands for the "Hongaku." And turning on the light and being able to see the furniture stands for the "Shigaku."

Another example, there was a blind man. He could see nothing. One day an excellent doctor came to see him and had an operation on his eyes. As a result, the doctor opened his eyes and he is then able to see the sun and the moon. As we know, the sun and the moon were originally there (Hongaku). But he saw them for the first time when his eyes were cured (Shigaku).Therefore, when one attains enlightenment (Shigaku), they never fail to attain the original enlightenment (Hongaku). And it is not until when one has Shigaku, that he becomes aware of Hongaku (Oh! Everything is originally in the enlightened state!!).

So, until the time we have Shigaku, we should make use of our power of belief that this world is in reality the Buddha's Pure Land. Nichiren Daishonin said in his writings named "Junyoze, no koto": On Dreams and Waking Reality; after cleaning off the deluded thought and view, then you will see that everywhere in the dharma world is the, Pure Land of tranquil light, and that the body of your own is the Tathagata of original enlightenment (Hongaku) possessing the three bodies in-one."

Note. The parables regarding "Hongaku and Shigaku' are from the Mahaparinirvana-Sutra (pp.522-523, Vol- 2) which Rev. Honda cited in his book along with "Junyoze no koto."

Regarding my last letter about Hongaku and Shigaku Other schools of Nichiren say that the Jumonryu is using forgeries to support our view, and Rev. Honda would be rolling over in his grave" Does the word "forgery"indicate " Junyoze no koto' , this Gosho is one of Roku-nai Goshos, so it should be considered as a genuine Gosho. I think the attitude of discarding every Gosho that contradicts one's own opinion would prevent one from understanding properly Nichiren Buddhism. Moreover, I was surprised to hear the name of Rev. Honda. mentioned, because the answer note I wrote about Hongaku and Shigaku was what I studied from Rev. Honda's book named "Daizokyo Yogi" (a commentary on the essential point of the Buddhist Canon), which consists of thick eleven volumes, and Rev. Honda preaches about Hongaku and Shigaku in PP35-37 of its fourth volume, where Rev .Honda himself cites the very same part of "Junyoze no koto" that I translated and wrote about on another occassion. So that is of course no problem.

Incidentally, I have obtained almost all the books of Rev. Honda, and Studied them. So I want to say that people should not have a false or fixed idea on the teachings of the Jumonryu, the Bukkoku Hokke Kai or true Buddhism. Needless to say, the explanation I wrote about Hongaku and Shigaku have nothing to do with the Ideology of Hongaku of middle-oldT'ien-T'al, which teaches that we need not practice because everyone is already enlightened.

Let s think more like a Buddhist.

Contending with each other over whether a cone is round or triangle is nonsense. If our one eye and another engaged in a controversy over their views, it would be ridiculous.or if someone seriously had a tug of war with his one hand and another, it would seem very strange. Buddhism is not to be a fool, Enlightenment is to understand consistently what seems a contradiction at a glance to us worldly beings. Buddhism teaches us that it is A at one time, but another time it teaches it is B. Both A and B are the true aspects of the reality, but People tend to think A and B are not compatible because of their habitual flat thinking, Buddhism expects us to grow up toward the third dimension. In other words, we are apt to be a 'Tanbankan' (a foolish trainee) who is carrying a board on his shoulder and can see only one side of the way, then falls into a ditch a last. So Buddhism suggests Tanbankans to put such a board down from our shoulder (this is the Shakubuku), but Tanbankans would not easily stop disputing with each other (they think such a disputing is Shakubuku, but it isn't). If we do not care about this point, Nichiren's Buddhism will be a supplier of endless disputing as if disputing is the only work for the Nichiren Buddhists.

Hongaku Shigaku what is the difference?

Some of the other Nichiren schools and scholars think -Junyoze no Koto" is a forgery... But teachers of Jumonryu (followers of Nichiju) do not. Rev. Honda used this Gosho to support his view not only in -Daizokyo yogi- but also even in -Hokekyo Kogi" ("Lectures on the Lotus Sutra") the copy of which stated he had in his last note. Also Rev, Honda put this Gosho into his "Seigoroku- (analects of sacred words). Moreover. another famous teacher of Jumonryu, Rev. Nisshi Nakagawa also put this Gosho into his "Seigoroku' (analects of sacred words). I think the reason why other's insists that this Gosho is a forgery is that it upsets their biased view on Nichiren's Buddhism. It is a matter of course that this Gosho, and all Goshos listed on the "Roku Nai" do not bother the correct view of Jumonryu at all. Sects who dispute this original list "Roku Nai" dated exatly after St. Nichirens death, either have dicarded goshos or have added goshos from or too this ORIGINAL LIST; one only need simple logic to see clear in this instance...When one goes back to Nichiren's teachingsas did our orthodox founder Nichiju Daishoshi one may accept Nichiren'steaching exactly as they are!

Moreover, many Nichiren scholars and sects bring forward the so-called "Hongaku shiso" (ideology of Hongaku) and refutes it citing Rev. Honda's words in -Hokekyo kogi-, with which he thinks it a refutation to my last note regarding "Hongaku and Shigaku." And they hate Hongaku monism and thinks Hongaku monism is not the view of Jumonryu (followers of Nichiju),

I agree with them on the point that "Hongaku shiso- is wrong. But it is totally beside the mark to refute us with refuting "Hongaku shiso". Because the, term " Hongaku-itself never mean nor imply the "Hongaku shiso"- People misunderstand to take the term "Hongaku" immediately as "Hongaku shiso." This is the most critical and fundamental error in theirview, as I explained before, the term "Hongaku" only means the "Original Enlightenment." This, as everyone can see, very easily, is what is preached in the Honmon (Original Doctrine), especially in the Chapter 16 "Measure of life". On the other hand, in the Shakumon (Manifestation Doctrine) it preaches on the basis of "Shigaku" (Attainment of enlightenment).

Therefore, needless to say, the subject of "Hongaku and Shigaki" is parallel to the subject of "Honmon and Shakumon." If I add a little more explanation here, in the Shakumon there is a matter of attaining" but in the Honmom there is no such a matter because Honmon is the view or world which is preached from the stand point of Original (Eternal). In other words, Shakumon is based on dualism and preaches distinction (Discrimination) between worldly beings and Buddha; Honmon is based on monism and preaches that when Buddhism only upholds dualism, it loses its life.

There are in the world many other religions like Judaism, Christianity or Islam which is based on dualism with the teachings of absolute discrimination between divinity and humanity. And they are wrong in their object of Worship and doctrine of Ultimate dualism. In other words, it is a matter of common knowledge that Nichiren Buddhism is a religion of monism, because the Lotus Sutra (Hokekyo) is the teaching of One Vehicle (Ichi-jo). More importantly, it does not mean mechanical monism but means the monism that can only be attained by our faith of whole-hearted devotion (Namu). In this sense, chanting Namu Myoho Renge Kyo (Daimoku) wholeheartedly is essential for this monism. It is so to speak a bridge between dualism and monism. And this is the theory of Soku shin-Jobutsu (attaining buddhahood in this very body) of Nichiren Buddhism. So if one stays attached to the view that the dualism is the ultimate substance of the doctrine of Nichiren Buddhism, where can one find the chance of Jobutsu (attaining buddhahood)? With such a wrong view, Buddha and we have to be the parallel lines forever. In the 'Kanjin honzonsho" (On the Object of Worship in Contemplation), Nichiren Daishonin states:

"Now the saha World Of the Original Time is the Ever-abiding pure land", apart from the Three Calamities and outside of the Four Kalpas. The Buddha has not already been extinguished in the past and will not be born in the future. "Those who are converted are of the same essence."This is identical to the complete possession of the three thousand (realms.) of one's own mind, the three types world" (In the Kanjin Honzon Sho). How do people read this essential part of this Gosho? Do they reject the "Kanjin honzon sho' as a forgery, too. Moreover, "Hongaku shiso' is a distorted view derived from the erroneous understanding of the doctrine of Buddha's three bodies. This view does not take the three bodies as a united whole.

Instead, after separating worldly beings and Buddha, the view links the Dharma Body (but this is merely an abstract one which is equivalent to a man in the dark or a blind man before the operation in the parables I wrote about on another occasion) only to the worldly beings and the other two bodies (Enjoyment Body and Response Body) to the Buddha, Then, one who has this view stays conceited thinking that it is the worldly beings that are the Original Buddha and Buddhas like Shakya, Taho are merely the Manifestation Buddha. In this way this view shuts the door to attaining buddhahood. Therefore, the subject of "Hongaku shiso" is a matter of misunderstanding regarding the doctrine of Buddha's three bodies. That is by no means the matter of 'Hongaku and Shigaku', One must not be confused to connect the two wrongly.

I will again cite the "Junyoze no koto":

"It is like waking up to reality from a dream in which one sees various illusions. After cleaning off deluded thoughts and views, then one sees that everywhere in the dharma world is the Pure Land of tranquil light, and that the body of your own is the Tathagata of original enlightenment possessing the three bodies in one."

Let us see the underlined part, it expresses the ultimate state of us which comes after cleaning off the deluded thought and view (practice). And what one should know here is that the "Tathagata of original enlightenment possessing the three bodies in one" is the very"Actual Buddha' (Ji-Butsu.) revealed in the Chapter 16 of the Hokekyo, That is by no means the Ideality (Abstraction) of Unmanifest Original Enlightenment (Hongaku no ritai) or Abstract Buddha (Ributsu). Accordingly, there was no room for argument in here from the first without peoples confusion and misunderstanding. If theyhave some more confusion in these regards, they should read carefully the writings of Nichiren Daishonin or teachers of Jumonryu, especially Nichiju Daishoshi's "Fuji- sho" instead of those commentaries written by the other sect's and, or, scholars. So they will surely find the break-through.

Written by Reverend Sorin Yasuhara

HONGAKU AND SHIGAKU 

CORRECTING H.G. LAMONT'S CRITICISM 

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HONGAKU and SHIGAKU: 

Hongaku means Original Enlightenment. Shigaku means the attainment of enlightenment. To explain the relationship between Hongaku and Shigaku, there are some metaphors. For one example, a man is in a dark room with furniture, but he can not see and make use of anything inside the room because it is dark. However, when once he turns on the light, he gets to be able to see the furniture clearly in the room. In this situation, the furniture was there from the beginning, however, he sees it only after he turns on the light. It is not that the furniture suddenly appeared. The furniture was always there. It was just he could not see it. The fact that the furniture was there from the beginning stands for the Hongaku. And the fact that turning on the light and getting to be able to see the furniture stands for the Shigaku. Another example, there was a blind man. He could see nothing. One day in excellent doctor came to see him and had an operation on his eyes. As a result, the doctor opened his eyes and he gets to be able to see the sun and the moon. As we know, the sun and the moon were originally there (Hongaku). But he saw them for the first time when his eyes were cured (Shigaku). 

Therefore, when one attains enlightenment (Shigaku), he never fails to attain original enlightenment (Hongaku). And it is not until when one has 

Shigaku that he becomes aware of Hongaku (Oh! Everything has been originally in the enlightened state!!). 

So, until the time we have Shigaku, we should make use of our power of belief that this world is in reality the Buddha's Pure Land. Nichiren Daishonin said in his writing named "Junyoze no koto", "Like waking up to reality from a dream where one saw various illusion; after cleaning off the deluded thought and view, then you will see that everywhere in the dharma world is the Pure Land of tranquil light, and that the body of your own is the Tathagata of original enlightenment (Hongaku) possessing the three bodies in one." 

Some say that "Junyoze no koto" is a 'forgery' ? However, this Gosho is one of Roku-nai Goshos. So it should be considered as a genuine Gosho. I think the attitude of discarding every Gosho that contradicts one's own opinion would prevent one from properly understanding Nichiren Buddhism. The note I wrote about Hongaku and Shigaku was from what I studied from Rev. Honda's book named "Daizokyo Yogi" (a commentary on the essential point of the Buddhist Canon), which consists of eleven thick volumes. Rev. Honda preaches about Hongaku and Shigaku in PP35-37 of the fourth volume, where he cites the very same part of 'Junyoze no koto' that I translated and wrote in the last answer note. So that is of course no problem. Incidentally, I have obtained almost all books of Rev. Honda and studied them precisely before. So I want to say that people should not have a false fixed idea of the teachings of Kempon Hokke or true Buddhism Needless to say, the explanation I wrote about Hongaku and Shigaku have nothing to do with the Ideology of Hongaku of medieval old T'ien T'ai, which teaches that we need not practice because everyone is already enlightened. 

Rev. Sorin Yasuhara 

Kempon Hokke Shu 

FOLLOW UP TO CORRECTING H.G. LAMONT'S VIEW: 

September 22, 1998 

As you know the parables regarding "Hongaku and Shigaku" I wrote before was from the Mahaparinirvana Sutra (pp.522-523 Vol,2) which Rev. Honda cited in his book along with the "Junyoze no koto". 

Answer to Mr. Lamont's last note 

1) Lamont and some of the other sect's scholars thinks "Junyoze no Koto' is a forgery. But teachers of Jumonryu (followers of Nichiju) do not. Rev. Honda used this Gosho to support his view not only in "Daizokyo yogi" but also even in "Hokekyo Kogi" ("Lectures on the Lotus Sutra") the copy of which Lamont stated he had in his last note. Also Rev. Honda put this Gosho into his "Seigoroku" (analects of sacred words). Moreover, another famous teacher of Jumonryu, Rev. Nisshi Nakagawa also put this Gosho into his "Seigoroku" (analects of sacred words). I think the reason why he insists that this Gosho is a forgery is that it vexes his view on Nichiren Buddhism. It is a matter of course that this Gosho does not hinder the correct view of the Jumonryu. 

2) Lamont brings forward the so-called "Hongaku shiso" (ideology of Hongaku) and refutes it citing Rev. Honda"s words in "Hokekyo kogi," with which he believes is a refutation of my last note regarding "Hongaku and Shigaku'. Lamont hates Hongaku monism and thinks Hongaku monism is not the view of the Jumonryu (followers of Nichiju). 

I agree with him on the point that "Hongaku shiso" is wrong. But it is totally beside the point to refute us with refuting "Hongaku shiso". Because the term "Hongaku" itself never means nor implies "Hongaku shiso". He misunderstands to take the term "Hongaku" as meaning "Hongaku shiso". This is the most critical and fundamental error of his view. 

As I explained earlier, the term "Hongaku" only means "Original Enlightenment". This, as everyone can very easily see, is what is preached in the Honmom (Original Doctrine), especially in the Chapter 16 'Measure of life'. On the other hand, the Shakumon (Manifestation Doctrine) preaches on the basis of "Shigaku" (Attainment of Enlightenment). Therefore, needless to say the, subject of "Hongaku and Shigaku" is parallel to the subject of "Honmon and Shakumon". 

To add a little more explanation here, in the Shakumon there is a matter of "attaining" but in the Honmom there is no such matter because Honmon is the view or world which is preached from the stand point of Original (Eternal) Buddha, In other words. Shakamon is based on dualism and preaches distinction (discrimination) between worldly beings and Buddha; Honmom is based on monism and preaches the ultimate equality of worldly beings and Buddha. If Buddhism does not preach monism and only upholds dualism, it loses its life. There are in the world many other religions like Judaism, Christianity and lslam which are based on dualism and the teachings of absolute discrimination between divinity and humanity. And they are wrong in their object of worship and doctrine of ultimate dualism. In other words, it is common knowledge that Nichiren Buddhism is a religion of monism, because the Lotus Sutra (Hokekyo) is the teaching or One Vehicle (Ichi-jo). More importantly, it does not mean mechanical monism but means monism that can only be attained through faith and whole-hearted devotion (Namu). In this sense, chanting Namu Myoho Renge Kyo (Daimoku) wholeheartedly is essential for this monism. It is a bridge between dualism and monism and the theory of Sokushin-Jobutsu (attaining buddhahood in this very body). 

So if one remains attached to the view that dualism is the ultimate substance of the doctrine of Nichiren Buddhism, where can we find Jobutsu (attaining buddhahood)? With such a wrong view, Buddha and we would remain parallel lines forever. 

In the "Kanjin Honzon Sho" (On the Object of Worship in Contemplation), Nichiren Daishonin states "Now the Saha World of the Original Time is the 

Ever-abiding Pure Land apart from the Three Calamities and outside of the Four Kalpas. The Buddha has not already been extinguished in the past and will not be born in the future. Those who are converted are of the same essence. This is identical to the complete possession of the three thousand (realms) of one's own mind, the three types of world" (translated by Lamont). 

How does Lamont read this essential part of this Gosho? Does he also reject the "Kanjin Honzon Sho" as a forgery? "Hongaku Shiso", on the other hand, is a distorted view derived from the erroneous understanding of the doctrine of the Buddha's three bodies. This view does not take the three bodies as a unity. Instead, it separates worldly beings and the Buddha. The view merely links the Dharma Body (but this is merely an abstract one which is equivalent to a man in the dark or a blind man before the operation in the parables I cited above in the first note) to worldly beings and the other two bodies (Enjoyment Body and Response Body) to the Buddha. 

Then, one who adopts this view becomes conceited thinking that the worldly beings are the Original Buddha and Buddhas like Shakya, Taho are merely Manifestation Buddhas, In this way this view shuts the door to attaining buddhahood. Therefore, "Hongaku shiso" is a misunderstanding regarding the doctrine of the Buddha's three bodies. That is by no means the matter of "Hongaku and Shigaku". One must not confuse or connect incidentally, the part of the Gosho I cited from the Junyoze no koto: 

"It is like waking up to reality from a dream in which one sees various illusions. After cleaning off deluded thoughts and views, then one sees that everywhere in the dharma world is the Pure Land of tranquil light, and that the body of your own is the Tathagata of original enlightenment possessing the three bodies in one."

This expresses our ultimate state of life after cleaning off deluded thoughts and views through practice. The "Tathagata of original enlightenment possessing the three bodies in one" is the very "Actual Buddha" (Ji Butsu) revealed in Chapter 16 of the Lotus Sutra. It is not Ideality (Abstraction) of Unmanifest Original Enlightenment (Hongaku no ritai) or the Abstract Buddha (Ributsu). 

Accordingly, without Lamont's confusion and misunderstanding, there is no argument. If he has any more confusion in this regard, he should read carefully the writings of Nichiren Daishonin and the teachers of the Jumonryu, especially Nichiju Daishoshi's "Fuju-sho" instead of those commentaries written by the other sect's's scholars. Then he will surely experience a break-through. 

With Gassho, 

Rev. Sorin Yasuhara

Why the emphasis on personal guidance in the Ikeda cult?

One reason for the emphasis on personal guidance is that SGI members do not have a valid Gohonzon. Therefore, they have no way to tap into the guidance and encouragement of the Original Buddha Shakyamuni, Nichiren Daishonin, and the Law. Another reason is to create uniformity in thinking and behavior. Still another reason is that the SGI needs to reinforce the SGI way since not ALL their teachings are found in the authenticated writings let alone the Lotus Sutra and Five Major Writings of Nichiren. Lastly, it is the honey for the unpaid senior leader bees to feel important [power] since they aren't paid for their hard work. 

The excellent physician and the good excellent medicine

Who do we thank when we are cured of a serious ailment? We thank the physician, not the medicine. In like manner, when we chant the Daimoku to the Gohonzon, we thank the Excellent Physician, Shakyamuni Buddha of the Juryo Chapter of the Lotus Sutra who prescribed the medicine and his emmisary Nichiren Daishonin who dispensed the medicine. We don't thank the Daimoku, the good excellent medicine.

The True Object of Worship, by Nichiren Daishonin Chapter 4 (Upholding the Lotus Sutra and Attaining Buddhahood), translated by Kyotsu Hori

The True Object of Worship, by Nichiren Daishonin Chapter 4 (Upholding the Lotus Sutra and Attaining Buddhahood), translated by Kyotsu Hori      

Pages 88-96 

Question (20): You have not responded to the serious question raise earlier regarding the Buddha residing in our minds, have you? 

Answer: It is said in the Sutra of Infinite Meaning (Muryogi-kyo), an introductory teaching to the Lotus Sutra: "though unable to perform the six kinds of practice leading to Buddhahood: charity, observing precepts, perseverance, effort, meditation and wisdom, upholders of this sutra will inevitably receive the same merits as if they had practiced them." The second chapter of the Lotus Sutra states: "We wish to hear the way to perfection;" and in the Nirvana Sutra it is said: "'Sad' in the Saddharmapundarika (Lotus Sutra) means 'perfection'." 

Bodhisattva Nagarjuna says in his great Wisdom Discourse (Daichido-ron) that "sad" means "six" while the Annotations on the Four Mahayana Treatises (Wu-i wu-te ta-cheng ssu-lun hsuan-i chi) by Hui-chun of T'ang China means "perfection" in India. The Annotations on the Meaning of the Lotus Sutra (Fa-hua i-su) by Chi-tsang states that "sad" is translated as "perfection"; while Grand Master T'ien-t'ai states in his Profound Meaning of the Lotus Sutra (Fa-hua hsuan-i) that "sad" is a Sanskrit term which is translated as "miao" (wonderful) in China. 

I fear that I may debase these passages if I try to interpret them, but I dare do so in order to answer your question. The gist of these passages is that Sakyamuni Buddha's merit of practicing the bodhisattva way leading to Buddhahood, as well as that of preaching and saving all living beings since His attainment of Buddhahood are altogether contained in the five words of myo, ho, ren, ge, and kyo (Lotus Sutra of the Wonderful Dharma) and that consequently, when we uphold the five words, the merits which He accumulated before and after His attainment of Buddhahood are naturally transferred to us. Thus, it is stated in the Lotus Sutra (chapter four, "Understanding by Faith) that the four great sravaka such as Kasyapa rejoiced in their understanding of the teaching of the Lotus Sutra enabling sravaka to attain Buddhahood, and reported to the Buddha that they had been given invaluable jewels without asking for them. This represents the attainment of Buddhahood by the sravaka realm contained in our minds. 

Not only the sravaka but also Sakyamuni Buddha is within us. For we encounter such a statement like this in the second chapter of the Lotus Sutra: "It was My (Sakyamuni's) original vow to let all beings become like Myself. My vow has now been fulfilled. I have helped them all enter the way of the Buddha." Does this not mean, that Sakyamuni Buddha, who has attained Perfect Enlightenment, is our flesh and blood, and all the merits He has accumulated before and after attaining Buddhahood are our bones? 

Moreover, the eleventh chapter of the Lotus Sutra "Appearance of the Stupa of Treasures", states: "Those who uphold the teaching of this sutra are deemed to serve Me, Sakyamuni, and Taho Buddha. They also serve Buddhas in manifestation here who adorn and glorify their respective worlds." This means that Sakyamuni Buddha, Taho Buddha, and all the Buddhas in manifestation are in our minds, and that we, upholders of the Lotus Sutra, will follow their steps and inherit all the merits of those Buddhas. 

This is the meaning of the passage in the tenth chapter of the Lotus Sutra, "The Teacher of the Dharma", which reads: "Those who hear of this Lotus Sutra even for a moment, will instantly attain Perfect Enlightenment." A passage in the sixteenth chapter of the Lotus Sutra, "Duration of the Life of the Buddha", contends: "It has been many hundreds of thousands of billions of nayuta of kalpa (an incalculably long period of time) since I have attained Buddhahood." It means that Sakyamuni buddha, within our minds, is an ancient Buddha without beginning, manifesting Himself in three bodies, and attained buddhahood in the eternal past described as 500 dust-particle kalpa ago. 

In the same chapter, another passage reads: "The duration of My life, which I obtained through the practice of the way of bodhisattvas, has not yet expired. It is twice as long as the length of time stated above: 500 dust-particle kalpa." This reveals the bodhisattva-realm within out minds. The bodhisattvas described in the fifteenth chapter, "Appearance of Bodhisattvas from Underground", who have sprung out of the great earth, as numerous as the number of dust-particles of 1,000 worlds, are followers of the Original Buddha Sakyamuni who resides within our minds. 

They are like T'ai-kung-wang and Duke of Chou, retainers of King Wu of the Chou dynasty in ancient China, who at the same time served the King's young son, King Ch'eng; or Takeuchi-no Sukune of ancient Japan, a leading minister to Empress Jingu, who concurrently served her son, Prince Nintoku. Just like them Bodhisattvas Jogyo, Muhengyo, Jogyo and Anryugyo, the four leaders of those bodhisattvas sprung up from the earth, are simultaneously followers of the Original Buddha and Bodhisattvas who reside in the minds of us, ordinary people. 

Therefore, Grand Master Miao-le has declared in his Annotation on the Mo-ho chih-kuan (Mo-ho chih-kuan fu-hsing-chuan hung-chueh): "You should know that both our bodies and the land on which we live are a part of the 3,000 modes of existence which exist in our minds. Consequently, upon our attainment of Buddhahood, we are in complete agreement with the truth of '3,000 existences contained in one thought', and our single body and single thought permeate through all the worlds in the universe."