The Lotus Sutra and Nichiren teach:

"If you think that to proclaim the absolute superiority of the Lotus Sutra is to take too narrow a view, then one would have to conclude that no one in the world was more narrow-minded than Shakyamuni Buddha. I am afraid you are greatly mistaken in this matter. Let me quote from one of the sutras and from the commentary of one school, and see if I can resolve your confusion.

The Immeasurable Meanings Sutra says: “[Because people’s natures and desires are not alike], I preached the Law in various different ways. Preaching the Law in various different ways, I made use of the power of expedient means. But in these more than forty years, I have not yet revealed the truth.”

Hearing this pronouncement, Great Adornment and the others of the eighty thousand bodhisattvas replied in unison, voicing their understanding that “[as for those living beings who are unable to hear this sutra . . . ] though immeasurable, boundless, inconceivable asamkhya kalpas may pass, they will in the end fail to gain unsurpassed enlightenment.”

The point of this passage is to make clear that, no matter how much one may aspire to the Buddha way by calling upon the name of Amida Buddha, or by embracing the teachings of the Zen school—relying on the sutras of the Flower Garland, Agama, Correct and Equal, and Wisdom periods preached by the Buddha during the previous forty years and more—one will never succeed in attaining supreme enlightenment, even though a countless, limitless, inconceivable number of asamkhya kalpas should pass.

And this is not the only passage of this type. The “Expedient Means” chapter of the Lotus Sutra states, “The World-Honored One has long expounded his doctrines and now must reveal the truth.” It also says, “[In the Buddha lands of the ten directions] there is only the Law of the one vehicle, there are not two, there are not three.” These passages mean that only this [Lotus] sutra represents the truth.

Again, in the second volume it says, “I am the only person who can rescue and protect others.”1 And it speaks of “desiring only to accept and embrace the sutra of the great vehicle and not accepting a single verse of the other sutras.” These passages mean that only Shakyamuni Buddha can save and protect all living beings, and that one should wish to accept and uphold only the Lotus Sutra, and never even a verse from any other sutra.

It also says, “If a person fails to have faith but instead slanders this sutra, immediately he will destroy all the seeds for becoming a Buddha in this world. . . . When his life comes to an end he will enter the Avichi hell.” This passage means that, if one does not believe in the Lotus Sutra but instead turns against it, one will immediately destroy the seeds for attaining Buddhahood in this world. After death, one will fall into the hell of incessant suffering.

Examining these passages, T’ien-t’ai concluded that it was statements such as these that had prompted the words, “Is this not a devil pretending to be the Buddha?” If we merely rely upon the commentaries of various teachers and do not follow the statements of the Buddha himself, then how can we call our beliefs Buddhism? To do so would be absurd beyond description!

Therefore, the Great Teacher Chisho stated that, if one claims that there is no division of Mahayana and Hinayana among the sutras and no distinction of partial and perfect among revelations of the truth, and therefore accepts all the words of the various teachers, then the preachings of the Buddha will have been to no purpose.

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

Therefore, it is the Lotus Sutra, Shakyamuni Buddha, and Nichiren Daishonin that lead to emancipation, not the Kempon Hokke, SGI,  other sect, scripture or person.

Modern Kempon Hokke versus the founder Nichiju

"In Kempon Hokke We can be friends with lots of people of many faiths and Buddhist sects, we just don't pray with them. Besides how would these people even learn about the Lotus Sutra and Nichiren if we didn't talk about it? Also as laypeople we're not required to do shakabuku, that's the priests' responsability. So our job is to pratice and study, if we want to tell our friends more that's great; just don't tell them they're going to avici hell! Lol...I'm kidding but you get my point." -- Future American Kempon Hokke priest.

"Among the disciples of the school of Nichiju, nobody should be chosen, directly or indirectly as an heir disciple. However, anybody among the priests or the laymen of my congregation that spreads the teaching in Kyoto and swears that other sects are the root of all evils and that only the Hokke Sect makes us enter Nirvana can be my disciple. And if candidates are equally gifted, they should propagate during the summer, practicing in turn. You should consider a person who spreads the teaching like this as the true disciple of Nichiju and Nichiren Shonin. So in the days to come, this shall be my will." -- Nichiju

tsk tsk tsk...Now who is more SGI-like? The new NEW Kempon Hokke or the Jumonryu Kempon Hokke of Nichiju? The reality is that the new NEW Kempon Hokke is all about money and power, exactly like the Soka Gakkai.

Nichiren on Original Enlightenment, planted and received seeds, and the forceful practices

"The Great Teacher Miao-lo says in his commentary (The Annotations on “The Words and Phrases of the Lotus Sutra,” volume seven), “Therefore we know it is because of seeds planted in previous existences that in the latter age one is able to hear the Law even for an instant, and having heard it, take faith in it.” He also says (The Annotations on “Great Concentration and Insight,” volume two), “Having been born at the end of the Middle Day of the Law, I have been able to behold these true words of the sutra. Unless one has planted the mystic cause in a previous existence, they are truly difficult to encounter.”

During his first forty and more years of teaching, Shakyamuni Buddha kept secret the five characters of Myoho-renge-kyo. Not only that, he still remained silent concerning them when he preached the first fourteen chapters of the Lotus Sutra, which comprise the theoretical teaching. It was only with the “Life Span” chapter that he spoke openly regarding the two characters of renge, which [represent the five characters of Myoho-renge-kyo and] indicate the true effect and the true cause. The Buddha did not entrust these five characters to Manjushri, Universal Worthy, Maitreya, Medicine King, or the others of their group. Instead he summoned forth the bodhisattvas Superior Practices, Boundless Practices, Pure Practices, and Firmly Established Practices and their followers from the great earth of Tranquil Light and transferred the five characters to them." 

Nichiren goes on to say:

"These five characters Myoho-renge- kyo were not entrusted even to Mahakashyapa, Shariputra, or the other disciples, though these men had from the outset attended the Buddha as closely as a shadow follows the body. But, even setting that aside, why did the Buddha refuse to entrust them to the bodhisattvas such as Manjushri and Maitreya? Even though they may have been lacking in capability, it would seem unlikely that he should reject them. There are in truth many puzzling aspects about the matter. But the fact was that the bodhisattvas from other worlds were rejected because their connection with this world was slight; or in other cases, although the bodhisattvas were of this saha world, they had only recently established connections with this world; or in still other cases, some were rejected because, although they were disciples of the Buddha, they had not been among his disciples when he first aroused the aspiration for and attained enlightenment in the remote past. Thus, among those who had been his disciples during the forty and more years preceding the preaching of the Lotus Sutra or during the preaching of the theoretical teaching, the first fourteen chapters of the Lotus Sutra, there was not one who could be called an original disciple. We see from the sutra that only these four bodhisattvas had been the disciples of Shakyamuni, the lord of teachings, since numberless major world system dust particle kalpas in the past; from the time he had first aroused the aspiration for and attained enlightenment, they had never followed any other Buddha, nor had they required the instruction of the theoretical and essential teachings.

Thus T’ien-t’ai says, “The great assembly witnessed the Bodhisattvas of the Earth alone making this pledge.” He also states, “[The Buddha said of the Bodhisattvas of the Earth,] ‘These are my disciples, destined to propagate my Law.’ ” Miao-lo says, “The children propagate the Law of the father.” And Tao-hsien states, “The Law embodied therein [in the Lotus Sutra] is the Law that was realized countless kalpas in the past, and therefore it was entrusted to persons who had been the Buddha’s disciples from countless kalpas n the past.” Thus these five characters of Myoho-renge-kyo were entrusted to these four bodhisattvas."

Lastly, Nichiren teaches:

"...And the situation today is just the same. Now, in the beginning of the Latter Day of the Law, the time has come to propagate the five characters of Myoho-renge-kyo so that all people throughout the country of Japan may receive the seeds of Buddhahood." On Rebuking Slander of the Law and Eradicating Sins.

What are we to make of these seemingly diverse teachings, especially those of "planted" and "received"seeds?

“The Lotus Sutra is like the seed, the Buddha like the sower, and the people like the field.” — The Essentials for Attaining Buddhahood.

“Now in the two thousand years of the True and Counterfeit [Dharmas] when they kept and relied upon the Lesser Vehicle and Provisional Great Vehicle, and practices putting one’s merit [effort] into them, in general there was benefit. Even so, although everyone who practiced those various sutras thought that they obtained the benefit by the various sutras upon which they relied, when we inquire on the meaning by the Hokekyo, they had not one bit of benefit. What is the reason why? It being when the Buddha was in the world they formed a connecting condition with the Hokekyo but it depended upon whether or not there was maturation or not in their capacities. Those whose capacities of the Perfect Teaching are pure and matured in the time [when the Buddha] was in the world attained Buddhahood. Those whose faculties and capacities were faint and inferior [or not yet mature] backslid to the True Dharma [era] and took their realization from the Jomyo [Vimalakirti], Shiyaku, Kan[muryoju]kyo, Ninno hannya kyo and so on, just as when [the Buddha] was in the world. And so in the True Dharma [era] was jointly possessed together of the three, teaching, practice and realization.

“In the Counterfeit Dharma [era] there was teaching and practice but no realization. Now on entering the Latter Dharma there are the teachings, but there is no practice or realization. There is not one person of those who formed the connecting condition when the Buddha was in the world. The two capacities of the Provisional and Real [Teachings] are all gone. At this time for the two [types] of people who are of the rebellious [sins] and blasphemy of the present era for the first time one takes Namu Myoho renge kyo of the ‘Chapter of the Measure of Life’, the Essence of the Hommon as the laying down of the seed (or, as the Buddha Seed). “‘This good, excellent medicine now I leave here. You should take and swallow it. Do not worry that you will not be cured’” refers to this.

It is as when long ago in the Counterfeit Dharma [era] of the past Buddha Ionno when there was not one person who knew the Great Vehicle, the Bodhisattva Fukyo came forth and chanted the Twenty-four Characters which the Master of Teachings had preached. Those who heard those Twenty-four Characters not lacking one person also [later] encountered the Great Being (Mahasattva) Fukyo and obtained benefit. This then was because they made the previous hearing of the Dharma the laying down of the seed (geshu).

Now it is also like this. That was the Counterfeit Dharma; this is the polluted evil Latter Dharma. That was a practicer of the First (Elementary) Following Joy [level]; this is a worldling of the Name {Identity]. That was the laying down of seed of the Twenty-four Characters; this is only the Five Characters [of the Daimoku]. Although the times of obtaining the Way (tokudo: Buddhahood) are different, their ultimate meaning of Attaining Buddhahood would be completely the same.” (STN, v. 2, 1479-1480) Kyogyosho Gosho

“Though the people who say the Nembutsu, keep the precepts and so on are many, the persons who rely upon the Hokekyo are few. The stars are many but they do not illuminate the great sea. Grasses are many but they do not form the pillars of the Imperial Palace. Though Nembutsus are many, they are not the Way to become a Buddha. Though one keeps the precepts they do not form the seed for going to the Pure Land. It is only the Seven Characters ‘Namu Myoho renge kyo’ that are the seed for becoming a Buddha. Though, when I said this, people were jealous and did not adopt it, the late Lord Ueno by his believing it has become a Buddha.” (STN, v. 2, 1603) — Gosho unknown by me

There are two processes and two general types of people, according to Nichiren Daishonin: Those who received the seeds of Buddhahood in the past, those in the Higher Six Worlds; and those who never received the seeds, those in the Lower Four Worlds. For those who have already received the seeds, the Daimoku functions to water the seeds. For those who never received the seeds, hearing the Daimoku [Law] is the seed and practicing the Daimoku is the water. He states, “But many who neither received the seeds of Buddhahood nor formed ties with the Buddha in past existences…” and further along, “The sutra explains that all bodhisattvas, persons of the two vehicles, and human and heavenly beings received the seeds of Buddhahood numberless major world system dust particle kalpas ago.” Therefore, when he asserts, “If people do not possess innate Buddha wisdom, how could the Buddha say he wanted to open it? One must understand that Buddha wisdom is inherent in all human beings.” [Even those in the Four Lower Worlds who do not possess the Buddha seeds]. How do we reconcile these seemingly diverse teachings? The only way we can resolve the contradictions is that the the Buddha-nature is the FIELD of good fortune synonymous with Buddha wisdom in all beings but without the Buddha seeds and water of Myoho renge kyo, the field will lie fallow and Buddhahood will never open [manifest].

The following is the specific principle which Nichiren Daishonin taught us to bring forth when not engaged in formal debate:

“The people throwing sticks at Never Disparaging are Buddhas training Never Disparaging.” -- Mistaken individual

No. Shakyamuni Buddha [Never Disparaging], the Original Eternal Buddha, is the one and only Buddha who has been enlightened since time without beginning and the one who has been training and guiding all others to Buddhahood. This is an integral part of Nichiren’s enlightenment and the enlightenment of all Buddhas throught the Ten Directions and Three Existences. Shakyamuni Buddha trained himself in the remotest past.

Shakyamuni Buddha of India too is the Original Buddha throughout time and space, the sower of the seeds of Buddhahood in the wasteland of people’s lives since time without beginning. The Original Eternal Buddha Shakyamuni always and exclusively practices the True Law and has been doing so since time without beginning.

Nichiren writes in the Opening of the Eyes:

“Thus, in the various sutras other than the Lotus Sutra, Shakyamuni does not assemble those Buddhas who carry out different austerities and practices and who possess the three bodies nor does he identify them as emanations of himself. Only in the Hoto chapter of the Lotus Sutra does he do so. This chapter then, is intended as an introduction to the Juryo chapter that follows later. Shakyamuni Buddha who was believed to have attained enlightenment for the first time only some forty and more years previously, calls together Buddhas who had become enlightened as long ago as one or even ten kalpas in the past, and declares that they are emanations of himself. This is a far cry indeed from the Buddha’s usual preaching on the equality of all Buddhas [in their Dharma bodies], and in fact a cause of great astonishment. If Shakyamuni had attained enlightenment for the first time only some forty years earlier, there could hardly have been so many beings in the ten directions who had received his instruction. And even if he was privileged to possess emanations, there would have been no benefit in his showing them to his listeners. T’ien-t’ai, describing what went on in the astonished minds of the assembly, stated: “It was evident to them that Shakyamuni Buddha possessed numerous emanations. Therefore, they understood that he must have attained enlightenment in the far distant past.”

I have collected 98 additional passages of proof but it is difficult to save those who are deaf to the teachings of this Sutra..

Question: What is the Meaning of Original Buddha or Original Teacher?

Answer: Original Teacher means that no matter how eminent, wise, or knowledgeable one may be, no matter how diligent one is in carrying out the Six Paramitas (Six Perfections), and no matter how long one practices the Six Paramitas, there is no way that one could come up with, let alone reveal, Myoho renge kyo independently of Shakyamuni Buddha. Shakyamuni Buddha, in the history of the universe, was the one unique individual capable of doing so. Nichiren realized this, taught this, and reverenced Shakyamuni Buddha for His astronomical feat of autonomous self-practice. That is why He, rather than any other individual, is revered as the person of the Gohonzon (Ninpo-Ika or Oneness of Person and Law).

We owe our very Enlightenment to this Buddha and this Buddha alone. The arrogance of those who misconstrue Shakyamuni Buddha’s and Nichiren Daishonin’s words for their own aggrandizement is cause to fall into the Lower Worlds and to remain there for a very long time. How can one follow someone who is so blind to the manifest reality that someone had to give them the Five Characters that they pay homage to? Daisaku Ikeda didn’t come up with the formula Myoho renge kyo. The High Priest didn’t come up with this formula, nor did you, Patrick. Even Nichiren Daishonin didn’t realize and expound the Lotus Sutra in the infinite past. It was Shakyamuni Buddha who taught Nichiren Daishonin and the other Bodhisattvas of the Earth the Lotus Sutra in the remote past. It was Eternal Shakyamuni Buddha who planted the seed of Myoho renge kyo in our Buddha-nature, the seed that, when watered with a correct faith and practice, grows into the magnificent tree of the Supreme Enlightenment of Myoho.

Someone stated: “Now i know you find it hard to accept that Mahayana did not come from Gautama. Sorry to break the news to you. If you choose to worship a man, that contradicts Buddhism and is not what Nichiren meant.”

Reply: Gautama, the flesh and blood man himself, is Mahayana. You are another one who reads what Nichiren says but states “what he meant.” You are no different than he who you revile, Daisaku Ikeda.

“Answer: ‘One: Japan and so on to the whole of Jambudvipa should uniformly take the Master of teachings Lord Shakya of the Original Doctrine as the Object of Worship.” — Repaying Debts of Gratitude

This is the Great Secret Law of the Object of Worship. The Great Secret Law of the Invocation is Namu Myoho renge kyo. The Third Secret Law is that of the High Sanctuary which I will leave for the moment. A chair can not stand on two legs. You arbitrarily throw out the Great Secret Law of the Object of Worship because it grates on your sensibilities. Suck it up or create a new religion, like Ikeda. Isn’t that precisely what you are doing? That is why the Kempon Hokke is great. We preserve Nichiren Daishonin’s religion for those who wish to practice his way and we could give a rats petutey what you or anyone else thinks. Change the teachings and we will attack you with everything at our disposal. Start your own religion. See how many people follow you. You don’t even have one ten millionth the charisma of Ikeda nor one ten trillion the experience of the Daishonin, yet you would undermine the Great Man and his teachings. Shame on you. Unity for the sake of unity, at what expense? In the future, the teachings of the Kempon Hokke will prove to perfectly fit the capacities of all people. Yours and Ikeda’s will fall by the wayside because it is not based on the Enlightenment of the Buddha nor Nichiren but merely on your self satisfied understanding. You think many haven’t heard the correct teachings through the Kempon Hokke? We are coming up on one million views. Whether readily embracing the Daimoku through our efforts or despising the Daimoku for them, they form a relationship to the Sutra. They will attain Buddhahood.

The Age for the Forceful Practices:

Shakyamuni Buddha and Nichiren NEVER said that planting seeds is the way for Mappo. Quite the reverse, this is the age for the forceful practices. Planting seeds is to be done when there is no longer slander. No more slander will occur when fundamental darkness has been vanquished and there is no more slander toward the Lotus Sutra. SGI, contrary to Nichiren, suggests that we accept "slanderers of the dharma" so long as we get along.

The Kempon Hokke tradition is built on Nichiju's intense activities of admonishing slander, and went hand in hand with an equally rigorous observance of never giving alms to nor receiving them from slanderers. True Kempon Hokke Priests and lay believers refused to accept alms offered by devotees of rival lines. Nichiju's favorite line from the Lotus Sutra was, "grudge not bodily life" (fushaku shimyo). Kempon Hokke was famous for this slogan, and thus won the support of the Kyoto townspeople.

From Nichiju's intense activities, other temples such as "Myokenji" and "Honkokuji" became very aggressive.   Between 1378 and 1444 a total of six monks left Myokenji because they became unhappy with the conservative "geshu" policy of the temple. At "Honkokuji", Nichijin left because he took the initiative and established is own temple, the Honzenji in 1357. The trend had been set toward a very aggressive form of propagation, and Nichiju and his followers were largely responsible for this.

Nichiju built his propagation on aggressive shakubuku, debate, admonition and fuju-fuse [never giving never receiving]. In hopes of bringing solidarity to the Buddhist community, the different Nichiren sects around 1378 decided to set ordinances that people could understand. Nichiryu did this with Myomanji and others with Myokakuji, Myomanji and even Taisekiji.

In 1398 two of Nichiju's disciples at Myomanji carried on the tradition of aggressive propagation. Accompanied by two lay converts and a child, Nichinin sought audience with Ashikaga Yoshimitsu (1358-1408); the latter, who had refused a similar request from Nichiju, had the group tortured. It is said that the crowd waiting the arrival of tortured bodies from Yoshimitsu's court was as large as that which would gather at the Gion festival. Undaunted, the two disciples later went on to admonish Emperor Go-Komatsu in 1403 and Shogun Yoshimochi in 1408.

Nichiren's teaching begins and ends with the Lotus Sutra. He was transmitting the tradition of scripture worship, which had its origin in early Mahayana Buddhism Practices. Based on Nichiren's writings we can tell that his attitude toward the Lotus Sutra was one of scripture worship, as opposed to relic worship. Nichiren gave personality to the Lotus Sutra. Nichiren was the first person to not only to arrive at the supremacy of the scripture, but he experienced it personality.

Nichiren, based on his writings, believed that while the Lotus Sutra contained the highest truth for salvation, the path to it was subject to the "three-countries, four teachers" doctrine. The three countries of course are India, China and Japan, the four teachers are the Historical Shakyamuni, Chih-I, Saicho and Nichiren himself. Although Nichiren gave credit to Chih-I and Saicho, he himself saw, from his perspective, that the times were now degenerate (Mappo) and the people were spiritually weak, much different from that of his two predecessors.

Next, Nichiren believed for him, the second half of the Lotus Sutra (chapters 15 to 24) was his path. This of course is when the Eternal Buddha appears for the first time and reveals that the first half of the Lotus Sutra was preached by his "earthly manifestation" or trace, the historical Buddha.

It was Nichiren who introduced the concept of "hiho shobo" (slander of the True Dharma), or "hobo" for short. The True Dharma, of course is the Lotus Sutra, ALL OTHER SCRIPTURES were considered false and hence their subscribers slanderers.

From the Rissho Ankoku-ron we see that Nichiren's thinking on what constitutes slander was based on the following passages from the Lotus Sutra. In it, the Buddha enumerates the type of slanderers who obstruct the propagation of the sutra:

Also, Sariputra,

(1) to the proud, arrogant,

(2) lazy, and indolent,

(3) to those who reckon in terms of "I",

Do not preach this scripture.

(4) To the ordinary fellow of shallow perception,

(5) Profoundly addicted to the five desires,

(6) Hearing yet unable to understand,

Also, do not preach.

(7) If a man not believing,

(8) Malign this scripture

Then he cuts off all Worldly Buddha-seeds.

(9) Or, again, he may with contorted face,

(10) Harbor doubts and uncertainties.

You are now to hear me tell

Of that man's retribution for his sins:

Whether the Buddha be in the world,

Or whether it be after his passage into extinction,

(11) There shall be those who malign

Such scriptures as this one

And who, seeing that there are readers and reciters,

And copiers, and keepers of this scripture,

(12) Shall, in disparagement, deprecation, (13) Hatred,

And envy of them,

(14) Harbor grudges against them,

The tetribution for these men's sins

You are now to hear:

These men, at life's end,

Shall enter the Avici Hell.

Nichiren saw, based on his many writings, that one can atone for their past sins only by accepting the title, propagating it, and confronting one's persecutors.

In the Lotus Sutra, we see two ways of attaining our goal, the moderate (Shoju) and aggressive (Shakubuku). In Shoju, the believer gently persuades the slanderer to accept the Lotus Sutra. Nichiren likened this moderate approach to a compassionate mother coaxing her child to accept her ways or to the warrior's pursuit of literary arts.

In Shakubuku, we see a more direct and argumentative approach, concentrating on the prospects weakness and admonishing him that he can improve only by accepting the title. This is like a father's stern remonstrance or the warrior's pursuit of military arts.

Nichiren said the the two were inseparable, but depending on the time and person involved either could take precedence over the other. Nichiren was clearly convinced that the people in this time period, (the degenerate world), would only convert through the aggressive method, and only this way could save them.

There is only one teaching for this time period. There are not two suns in the sky. Graham Lamont always refered to the "older teachings". This is misleading because there are not "older teachings" and "new teachings". There is only the "one teaching".  Some SGI and Nichiren Shoshu members say, "let us practice our way!". This too is wrong. There is not a different teaching for each different sect or personality. There is only the Lotus Sutra.

From the Sage and an Unenlightened Man:

"Now in widely propagating the Buddhist teachings and bringing salvation to

all people, one must first take into consideration the teaching, the capacity

of the people, the time, the country and the sequence of propagation."

"It is a mistake to practice shakubuku at a time when shoju is called for, and

equally erroneous to practice shoju when shakubuku is appropriate."

"Shoju is to be practiced when throughout the entire country only the Lotus

Sutra has spread, and when there is not even a single misguided teacher

expounding erroneous doctrines."

 "If, failing to understand this principle, one were to practice shoju or

shakubuku at an inappropriate time, then not only whould he be unable to

attain Buddhahood, but he would fall into the evil paths."

Planting seeds in this degenerate age is not the Buddha's nor Nichiren's teaching for this time period. "Arouse them to accept" is the appropriate teaching. The so-called geshu [planting seed] method may fit your personality but it is not the correct way to propagate in this time period. Nichiren Daishonin's practice is not geshu, but rather "aggressive shakubuku".

The reason for Japan's disasters

"The Nirvana Sutra declares, “If troubles are inflicted upon a sage, then the country where he dwells will be attacked by other countries.” And the Benevolent Kings Sutra states essentially the same thing. If I, Nichiren, am attacked, then from heaven and earth and the four directions, great calamities will pour down like rain, jet up like fountains, or come surging forward like waves. If the many priests, those hordes of locusts who afflict the nation, and the ministers in power in the government persist in their ever-increasing slanders and accusations against me, then great disasters will occur in growing magnitude.

When an asura demon tried to shoot at the god Shakra, his arrow rebounded and pierced him in the eye. And when the garuda birds attempted to attack the dragon king Anavatapta, flames erupted from their own bodies and consumed them. Is the votary who upholds the Lotus Sutra inferior to Shakra or the dragon king Anavatapta?" -- On Rebuking Slander and Eradicating Sins

From this it follows that the disasters befalling Japan are solely because Nichiren Daishonin is held in contempt by the Soka Gakkai, the Nichiren Shu, the Nichiren Shoshu, the modern day Kempon Hokke, and the Pure Land sect.  

The Buddhist Profit

Daisaku Ikeda.

Josei Toda and Nichiren Daishonin; a dialogue

Josei Toda: I will not ask whether you are sincerely practicing, because propagation is something you should carry out of your own initiative. Instead, I want to ask whether your businesses are doing well, whether you are making money, and whether you are enjoying good health. - Josei Toda

Nichiren Daishonin: I have not enough to eat. I am living off grass, brachen, and melted snow. I wear the hide of deer that have died in the forest and icicles grow from my scraggly beard. My only visitors are the winter hares, racoons, and roe deers. It is very cold in my hermitage. But deep within this mortal flesh I preserve the ultimate secret Law inherited from Shakyamuni Buddha, the lord of teachings, at Eagle Peak. 

Josei Toda: You should chant more Daimoku. Our environment reflects our life condition. Why would you think anyone will practice this teachings without showing any actual proof? You should follow in the footsteps of Taisaku here, he is well on the way to becoming a billionaire by teaching the Dharma to silk robed laymen.

Nichiren Daishonin: I desire and am satisfied with little. My only wish is to attain Buddhahood, overcome my heavy karma for long having slandered the Law in countless past lives, and to help others do the same.

Josei Toda: That's not enough Nichiren. You should aspire to "five Cadillacs" and having enough money to donate a dozen community centers to the Soka Gakkai to which you should be forever grateful.

Nichiren Daishonin: You may think that those who believe in the layman Taisaku double tongue are prospering, but you should see what has become of those who paid for the construction of Shinonamachi, Fukushima, and the Tokyo seventh ward community centers. Again, the lord Abe is the ruler of Japan and partner to the SGI New Komeito but by his conduct he has called down on himself an enemy almost as great as the land of Jambudvipa. The era of widespread temple building is long over.

Josei Toda: You just don't get it. The Gohonzon is a happiness-manufacturing machine. How can you be happy without money and tons of adoring members?

Nichiren Daishonin: Worldly fame and profit are mere baubles of your present existence, and arrogance and prejudice are ties that will fetter you in the next one.

Josei Toda [ruffled]: What do you have to be arrogant about Nichiren? You don't have a pot to piss in and barely a handful of followers. If you had a correct faith, you would have had  750,000 followers who worship the ground Taisaku and me walk on and in this very life. Chill out Nichiren. Have a couple glasses of sake with me. I really shouldn't because my liver is shot from all that sake but just this once.

Nichiren Daishonin: Slanderers are as numerous as the dust particles of the land while true believers are as few as the specks of dirt that can fit on a fingernail. What were you saying about enjoying good health? Your eyes are yellow and your complexion is sallow . Although I too suffer from poor health, having had persistent abdominal pains and chronic diarrhea for years... the persecutions, continuously running for my life, having had barely enough to eat, the endless debates, and worrying about my disciples, my spirit dwells in this body as the moon is reflected in muddy water, or as gold is wrapped in a filthy bag. Your mind however, is clouded and warped from long having embraced the slanderous teachings of Taisekaji.

Bodhisattva Superior Practices, Bodhisattva Eminent Conduct, or Nichiren Daishonin

JUST when I had not heard from you for some time, your letter arrived. In addition, I have received a quilted robe with a blue lining, a hat, a sash, one thousand coins, and a basket of chestnuts.

The present time corresponds to the first five hundred years of the Latter Day of the Law. Passages of the sutra clearly state that at this time Bodhisattva Superior Practices will appear and bestow the five characters of Nam-myoho-renge-kyo on all the people of Japan. And they reveal that he will face exile and execution. I am also like the envoy of Bodhisattva Superior Practices because I spread this teaching.

The “Supernatural Powers” chapter states, “As the light of the sun and moon can banish all obscurity and gloom, so this person as he advances through the world can wipe out the darkness of living beings.” In this passage from the sutra, in the fivecharacter phrase “this person as he advances through the world,” to whom do you think “this person” refers? I believe that it must be the person who is the reincarnation of Bodhisattva Superior Practices. The sutra states, “After I have passed into extinction, [one] should accept and uphold this sutra. Such a person assuredly and without doubt will attain the Buddha way.”

I am sure that you, too, are one who assists Bodhisattva Superior Practices in his propagation efforts.

Nichiren

The third day of the twelfth month in the second year of Koan (1279), cyclical sign tsuchinoto-u

Reply to Uemon no Tayu

Mind-blowing

"Two thousand years of propagating Buddhism during the Former and Middle Days of the Law are inferior to an hour of propagation in the Latter Day of the Law." -- Repaying Debts of Gratitude

Everything you need to know about propagating the correct teachings in America or "we don't need no stinking mentor or slanderous priest"

“Now, in widely propagating the Buddhist teachings and bringing salvation to all people, one must first take into consideration the teaching, the capacity of the people, the time, the country, and the sequence of propagation. The reason is as follows. In terms of the time, there are the periods of the Former, the Middle, and the Latter Days of the Law, and in terms of the teachings, there are the Hinayana and the Mahayana doctrines. In terms of the practices to be adopted, there are shoju and shakubuku. It is a mistake to practice shakubuku at a time when shoju is called for, and equally erroneous to practice shoju when shakubuku is appropriate. The first thing to be determined, therefore, is whether the present period is the time for shoju or the time for shakubuku.

“Shoju is to be practiced when throughout the entire country only the Lotus Sutra has spread, and when there is not even a single misguided teacher expounding erroneous doctrines. At such a time, one may retire to the mountain forests, practice meditation, or carry out the five, the six, or the ten practices. But the time for shakubuku is very different from this. It is a time when many different sutras and teachings spring up here and there like so many orchids and chrysanthemums, when the various schools command a large following and enjoy renown, when truth and error stand shoulder to shoulder, and when Mahayana and Hinayana dispute which is superior. At such a time, one must set aside all other affairs and devote one’s attention to rebuking slander of the correct teaching. This is the practice of shakubuku.

“If, failing to understand this principle, one were to practice shoju or shakubuku at an inappropriate time, then not only would one be unable to attain Buddhahood, but one would fall into the evil paths. This is firmly laid down in the Lotus and Nirvana sutras, and is also clearly stated in the commentaries by T’ien-t’ai and Miao-lo. It is, in fact, an important principle of Buddhist practice.

“We may compare these two kinds of practice to the two ways of the civil and the military used in governing a nation. There is a time when military measures should take precedence, and a time when civil measures ought to be emphasized. When the world is at peace and calm prevails within the country, then civil measures should take precedence. But when the barbarian tribes to the east, south, west, and north, fired by wild ambitions, rise up like hornets, then military measures should come first.

“Though one may understand the importance of both civil and military arts, if one does not understand the time, donning armor and taking up weapons when all countries are calm and peaceful and there is no trouble anywhere throughout the world, then one’s actions will be wrong. On the other hand, one who lays aside one’s weapons on the battlefield when enemies are marching against one’s ruler and instead takes up a writing brush and inkstone is likewise failing to act in accordance with the time.

“The methods of shoju and shakubuku are also like this. When the correct teaching alone is propagated and there are no erroneous doctrines or misguided teachers, then one may enter the deep valleys and live in quiet contentment, devoting one’s time to reciting and copying the sutra and to the practice of meditation. This is like taking up a writing brush and inkstone when the world is at peace. But when there are provisional schools or slanderers of the correct teaching in the country, then it is time to set aside other matters and devote oneself to rebuking slander. This is like taking up weapons on the battlefield.

“Therefore, the Great Teacher Chang-an in his commentary on the Nirvana Sutra states: ‘In past times the age was peaceful, and the Law spread throughout the country. At that time it was proper to observe the precepts and not to carry staves. But now the age is perilous, and the Law is overshadowed. Therefore, it is proper to carry staves and to disregard the precepts. If both past and present were perilous times, then it would be proper to carry staves in both periods. And if both past and present were peaceful times, then it would be proper to observe the precepts in both of them. You should let your choices be fitting and never adhere solely to one or the other.’ The meaning of this passage of commentary is perfectly clear.

“In past times the world was honest, people were upright, and there were no erroneous teachings or erroneous doctrines. Therefore, one could behave in a proper manner and carry out one’s religious practices peacefully and amicably. There was no need to take up staves and berate others, no occasion to attack erroneous teachings.

“But the present age is a defiled one. Because the minds of people are warped and twisted, and provisional teachings and slander alone abound, the correct teaching cannot prevail. In times like these, it is useless to practice the reading, reciting, and copying [of the Lotus Sutra] or to devote oneself to the methods and practices of meditation. One should practice only the shakubuku method of propagation, and if one has the capacity, use one’s influence and authority to destroy slander of the correct teaching, and one’s knowledge of the teachings to refute erroneous doctrines.

“As we have seen, it is said that one should let one’s choices be fitting and never adhere solely to one or the other. Therefore, we must look at the world today and consider whether ours is a country in which only the correct doctrine prevails, or a country in which erroneous doctrines flourish." -- A Sage and an Unenlightened Man

Nichiren on considering the country

"...One therefore must always consider the country when propagating the Buddhist teachings. One should not assume that a teaching suited to one country must inevitably be suited to another as well..."

Speaking clearly

Soon, the only fundamentalist followers of Nichiren in this 21st century will die off with not one youth [as of this moment] to take over the mantle. Ordinarily this would be a sad thing, an unfortunate thing, a bad thing. However, thanks to Nichiren Daishonin who has left behind his relics [writings] for the people of the Latter Day, one after another youth will read the Kaimoku Sho, Kanjin Honzon Sho, the Hoon Sho, the Senji Sho, and the Rissho Ankoku Ron and will adopt Nichiren's manner for spreading, upholding, and preserving the teachings. 

Do you know what we say to our detractors? "It is you, not we, who are destined for the Avici Hell. Furthermore, for criticizing the true votaries who refuse to alter a dot of the teachings, not only are you certain to fall into hell after you die but you are already there. What a pity. What a shame."

Not speaking clearly

Nearly every leader in Mappo save for Nichiren Daishonin. Get my drift?

Will SGI members have to spend a thousand kalpas in the Avichi Hell?

    "Just as Chao Kao seized control of the country and Wang Mang usurped the position of emperor, so the leaders of the True Word school deprived the Lotus Sutra of the rank it deserves and declared that its domain belongs instead to the Mahavairochana Sutra. If the monarch of the Law has been deprived of his kingdom in this manner, can the monarch of people hope to remain peaceful and unharmed?

Japan today is filled with followers of Jikaku, Chisho, and Kobo— there is not a single person who is not a slanderer of the Law.

If we stop to consider the situation, it is very much like what prevailed in the Latter Day of the Law of the Buddha Great Adornment or the Latter Day of the Law of the Buddha All Bright King. In the Latter Day of the Law of the Buddha Awesome Sound King, even though people repented of their wrongdoings, they still had to suffer for a thousand kalpas in the Avichi hell. What, then, of the situation today? The True Word teachers, the followers of the Zen school, and the priests of the Nembutsu show not the slightest sign of repentance in their hearts. Can there be any doubt that, as the Lotus Sutra says, they “will keep repeating this cycle for a countless number of kalpas” ?

Because Japan is a country where the correct teaching is slandered, heaven has abandoned it. And because heaven has abandoned it, the various benevolent deities who in the past guarded and protected the nation have burned their shrines and returned to the Capital of Tranquil Light.

Now there is only I, Nichiren, who remain behind, announcing and giving warning of these things. But when I do so, the rulers of the nation treat me like an enemy. People by the hundreds curse me and speak ill of me, attack me with staves and sticks, swords and knives. Door after door is closed to me, house after house drives me away. And when the authorities find that even such treatment does not stop me, they intervene in the matter. Twice they sent me into exile, and once, on the twelfth day of he ninth month in the eighth year of Bun’ei (1271), they very nearly cut off my head.

The Sovereign Kings Sutra says, “Because evil people are respected and favored and good people are subjected to punishment, marauders will appear from other regions, and the people of the country will meet with death and disorder.”

The Great Collection Sutra states: “There may perhaps be various kings of the Kshatriya class who act in a way contrary to the Law, causing anguish to the voice-hearer disciples of the World-Honored One. Perhaps they may curse and revile them or beat and injure them with swords and staves, or deprive them of their robes and begging bowls and the other things they need. Or perhaps they may restrain and persecute those who give alms to the disciples. If there should be those who do such things, then we will see to it that their enemies in foreign lands rise up suddenly of their own accord and march against them, and we will cause uprisings to break out within their states. We will bring about pestilence and famine, unseasonable winds and rains, and contention, wrangling, [and slander]. And we will make certain that those rulers do not last for long, but that their nations are brought to destruction.”

As these passages from the sutras indicate, if I, Nichiren, were not here in Japan, then one might suppose that the Buddha was a teller of great lies for making such predictions, and that he could not escape falling into the Avichi hell.

On the twelfth day of the ninth month in the eighth year of Bun’ei, I stood in the presence of Hei no Saemon and several hundred others and declared, “Nichiren is the pillar of Japan! Doing away with Nichiren is toppling the pillar of Japan!”

The passages of scripture I have quoted indicate that, if the rulers, heeding the slanders of evil monks or the vicious talk of others, should inflict punishment on persons of wisdom, then warfare will immediately break out, great winds will blow, and attackers will appear from foreign lands. In the second month of the ninth year of Bun’ei (1272), fighting did in fact break out between two factions of the ruling Hojo family; in the fourth month of the eleventh year of Bun’ei, there were violent winds; and in the tenth month of the same year, the Mongol forces attacked Japan. Has not all of this come about because of the treatment that has been given to me, Nichiren? This is exactly what I have been predicting from times past. Can anyone be in doubt about the matter?

The errors preached by Kobo, Jikaku, and Chisho have for many long years been spread about the country, and then, on top of them, have come the confusions propagated by the Zen and Nembutsu schools. It is as though, in addition to adverse winds, one should be visited by huge waves and earthquakes as well. With all this, the nation has been brought to the verge of destruction. In the past the grand minister of state usurped the power of government, and after the Jokyu Disturbance the imperial court ceased to exercise its rule and the seat of authority shifted east to Kamakura. But these were no more than internal disturbances; the nation as yet had not faced invasion from abroad.

Moreover, though at that time there were those who slandered the Law, there were also a few people who continued to uphold the correct doctrine of the Tendai school. And in addition, at that time no wise person had appeared who would attempt to remedy the situation. As a result, things were relatively peaceful.

If the lion is sleeping and you do not wake him, he will not roar. If the current is swift but you do not pull against it with your oar, no waves will rise up. If you do not accuse the thief to his face, he will remain unruffled; if you do not add fuel to the fire, it will not blaze up. In the same way, though there may be those who slander the Law, if no one comes forward to expose their error, then the government will continue for the time being on its regular course, and the nation will remain undisturbed.

For example, when the Buddhist teachings were first introduced to Japan, nothing out of the ordinary occurred. But later, when [Mononobe no] Moriya began burning Buddhist statues, seizing priests, and putting the torch to Buddhist halls and pagodas, then fire rained down from heaven, smallpox broke out in the nation, and there were repeated military clashes.

But the situation now is far worse. Today those who slander the Law fill the entire country, and I, Nichiren, attack them, strong in my determination to uphold what is right and just. We battle no less fiercely than the asuras and the god Shakra, or the Buddha and the devil king.

The Golden Light Sutra states, “There will be times when enemies among the neighboring states will begin to think as follows: ‘We must call out all our four types of troops and destroy that country [where the slanderers of the Law live].’ ”

The same sutra also says: “There will be times when the rulers of neighboring states, observing the situation and mobilizing their four types of troops, will make ready to set out for the country [where the slanderers of the Law live], determined to subdue it. At that time we [the great deities] will instruct all the countless, limitless numbers of yakshas and other deities who are our followers to assume disguises and protect these rulers, causing their nemies to surrender to them without difficulty.”

The Sovereign Kings Sutra states the same thing, as do the Great Collection and Benevolent Kings sutras. According to the statements of these various sutras, if the ruler of a state persecutes those who practice the correct teaching and instead sides with those who practice erroneous teachings, then the heavenly kings Brahma and Shakra, the gods of the sun and moon, and the four heavenly kings will enter the bodies of the worthy rulers of neighboring states and will attack his state. For example, King Krita was attacked by King Himatala, and King Mihirakula was overthrown by King Baladitya. Kings Krita and Mihirakula were rulers in India who attempted to eradicate Buddhism. In China, too, all those rulers who tried to destroy Buddhism were attacked by worthy rulers.

But the situation in Japan today is much worse. For here the rulers appear to be supporters of the Buddhist teachings, but they assist the priests who are destroying Buddhism and persecute the practitioner of the correct teaching. As a result, ignorant people all fail to realize what is happening, and even wise persons, if they are no more than moderately wise, have difficulty grasping the situation. Even the lesser deities of heaven, I suspect, do not understand. For this reason, the confusion and depravity in Japan today are even greater than those in India or China in the past.

In the Decline of the Law Sutra the Buddha speaks as follows: “After I have entered nirvana, in the troubled times when the five cardinal sins prevail, the way of the devil will flourish. The devil will appear in the form of Buddhist monks and attempt to confuse and destroy my teachings. . . . Those who do evil will become as numerous as the sands of the ocean, while the good will be extremely few, perhaps no more than one or two persons.”

And the Nirvana Sutra says, “Those who thus are able to take faith in works such as this Nirvana Sutra will be as few as the specks of dirt that can be placed on a fingernail. . . . But those who are not able to take faith in this sutra will be as numerous as the specks of dirt in all the worlds of the ten directions.”

These passages from the scriptures are extremely apt, considering the times we live in, and they are deeply etched in my mind. Nowadays in Japan one hears people everywhere declaring, “I believe in the Lotus Sutra,” and “I, too, believe in the Lotus Sutra.” If we took them at their word, we would have to conclude that there is not a soul who slanders the Law. But the passage from the sutra that I have just quoted says that in the Latter Day the slanderers of the Law will occupy all the lands in the ten directions, while those who uphold the correct teaching will take up no more land than can be placed on top of a fingernail. What the sutra says and what the people of the world today say are as different as fire is from water. People these days say that, in Japan, Nichiren is the only one who slanders the Law. But the sutra says that there will be more slanderers of the Law than the great earth itself can hold.

The Decline of the Law Sutra says that there will be only one or two good persons, and the Nirvana Sutra says that the believers can fit into the space of a fingernail. If we accept what the sutras say, then in Japan Nichiren is the only good person, the one who fits into the space of a fingernail. Therefore, I hope that people who are seriously concerned about the matter will consider carefully whether they want to accept what the sutras say, or what the world says.

Someone might object that the passage in the Nirvana Sutra speaks about the votaries of the Nirvana Sutra being as few as the specks of dirt that can be placed on a fingernail, while I am talking about the Lotus Sutra. I would reply to this as follows.

The Nirvana Sutra itself says, “[When this sutra was preached . . . the prediction had already been made] in the Lotus Sutra [that the eight thousand voice-hearers would attain Buddhahood].” The Great Teacher Miao-lo says, “The Nirvana Sutra is itself pointing to the Lotus Sutra and saying that it is the ultimate.” The Nirvana Sutra is calling the Lotus Sutra the ultimate. Therefore, when followers of the Nirvana school state that the Nirvana Sutra is superior to the Lotus Sutra, it is the same as calling a retainer a lord or a servant a master.

To read the Nirvana Sutra means to read the Lotus Sutra. For the Nirvana Sutra is like a worthy who rejoices to see another holding his sovereign in esteem even when he himself is treated with contempt. Thus the Nirvana Sutra would despise and regard as its enemy anyone who tried to demote the Lotus Sutra and praise the Nirvana Sutra instead.

With this example in mind, one must understand the following point. If there are likewise those who read the Flower Garland Sutra, the Meditation Sutra, the Mahavairochana Sutra, or some other sutra, and they do so thinking that the Lotus Sutra is inferior to those sutras, then they are doing violence to the very heart of those sutras. One must also understand the following point. Even though one reads the Lotus Sutra and appears to believe in it, if one thinks that one may also attain the way through any other sutra as well, then one is not really reading the Lotus Sutra.

For example, the Great Teacher Chia-hsiang wrote a work in ten volumes entitled The Treatise on the Profundity of the Lotus Sutra in which he praised the Lotus Sutra. But Miao-lo criticized the work, saying, “There are slanders in it— how can it be regarded as sincere praise?”

Chia-hsiang was in fact an offender against the Lotus Sutra. Thus, when he was defeated by T’ien-t’ai and served him, he no longer lectured on the Lotus Sutra. “If I were to lecture on it,” he said, “I could not avoid falling back into the paths of evil.” And for seven years, he made his own body a bridge [for T’ien-t’ai to walk on].

Similarly, the Great Teacher Tz’u-en wrote a work in ten volumes entitled Praising the Profundity of the Lotus Sutra in which he praised the Lotus Sutra, but the Great Teacher Dengyo criticized it, saying, “Though he praises the Lotus Sutra, he destroys its heart.”

If we consider these examples carefully, we will realize that, among those who read the Lotus Sutra and sing its praises, there are many who are destined for the hell of incessant suffering. Even men like Chia-hsiang and Tz’uen were actually slanderers of the one vehicle of the Lotus Sutra. And if such can be said of them, it applies even more to men like Kobo, Jikaku, and Chisho, who displayed open contempt for the Lotus Sutra.

There are those like the Great Teacher Chia-hsiang, who ceased giving lectures, dispersed the group of disciples that had gathered around him, and even made his body into a bridge for T’ien-t’ai. But in spite of these actions, the offense of his earlier slanders of the Lotus Sutra was not, I expect, so easily wiped out. The crowd of people who despised and abused Bodhisattva Never Disparaging, although they later came to believe in his teachings and became his followers, still carried the burden of their former actions and had to spend a thousand kalpas in the Avichi hell as a result." -- Repaying Debts of Gratitude

Why SGI members bring about great evil

"...Though one may perform meritorious deeds, if they are directed toward what is untrue, then those deeds may bring great evil, but they will never result in good. On the other hand, though one may be ignorant and make meager offerings, if one presents those offerings to a person who upholds the truth, one’s merit will be great. How much more so in the case of people who in all sincerity make offerings to the correct teaching!"

Nichiren's opinion not good enough for SGI and some of our esteemed Nichiren priests

"Thus all the Buddhist sutras are to the non-Buddhist scriptures as gold is to stones. And all the various Mahayana sutras, such as the Flower Garland, Mahavairochana, Meditation, Amida, and Wisdom sutras, are to the Lotus Sutra as fireflies are to the sun or moon, or anthills to Mount Hua." 

On the flesh and blood Buddha and his disciples

In The Awakening of Faith in the Mahayana, Ashvaghosha writes about the
skandas:: 

"As the World-honored one, considering the inferior intellectual caliber of
Shravakas (Men of Learning) and Pratyekabuddhas (Men of Self Realization),
taught them only the doctrine of the non-personal atman, [and did not make any
further demonstration of the doctrine], the people have in the meantime formed

a fixed idea of the transitoriness of the five skandhas, and being terrified of the

thought of birth and death, have fanatically craved for Nirvana. 

In order that this clinging may be eliminated, be it clearly understood that
the essence of the five skandhas is uncreate, there is no annihilation of them;
that since there is no annihilation of them, they are in their [metaphysical]
origin Nirvana itself."

Buddha Jones first post in almost a year a mini blockbuster

http://alt.religion.buddhism.nichiren.narkive.com/vXmShB2g/experiences-anyone#post2

As I've been saying for years, the Soka Gakkai has its Code of Conduct for Leaders because Ikedaism has no ability to create Buddhas. Furthermore, there are so many guidelines for members that they might as well be practicing Theravadan Buddhism like the "peaceful" monks in Burma.

Another experience you won't read in the World Tribune

"I've since given up. Here's why: Every time I call the SGI-USA Denver, the volunteer who answers the phone either has no clue what I'm talking about when I ask about upcoming activities, does not speak clear discernible English, is hostile or combative, or just not there.

I've actually volunteered there, only to be scolded like a head trauma victim on proper ways to answer phones, how to hold beads while chanting, how to sit, how to fold papers, how to close doors (no kidding), everything to the most minute detail. Not just by one person, but by several. I've been approached by "senior" members who would start a conversation and then just suddenly turn and walk away as if you did something wrong or were just a piece of manure in their gaze.  

When I've asked senior staffers for information, they refuse to connect me. When I ask why activities are not posted on the website, or if I could help to do so, no one responds after repeated attempts.. When I ask about starting a local chapter or group, no one responds. When I speak with group leaders or chapter leaders who say they will keep in touch, no one does.  

Considering these factors, why would anyone want to get involved in a group that is supposed to care or practice Buddhism when the people representing it are petty? Buddha would not turn his back on interested people or be clueless or hostile when asked questions." -- Lamont C. 

Nichiren Daishonin on interfaith

"But I, Nichiren, one man alone, declare that the recitation of the name of Amida Buddha is an action that leads to rebirth in the hell of incessant suffering, that the Zen school is the invention of the heavenly devil, that the True Word school is an evil doctrine that will destroy the country, and that the Precepts school and the observers of the precepts are traitors to the nation." -- Nichiren Daiishonin

Soka Gakkai verus Nichiren

“I thought this conference marked an expansion and deepening of the dialogue between the Obama Administration and the Buddhist, Hindu, and Jain communities, as well as a growing recognition of the contributions these faiths are making in American society." -- Bill Aiken SGI representative.

"Whenever I come upon a person who honors the True Word teachings, I tell him that True Word is an evil doctrine that will destroy the nation." -- Nichiren Daishonin