Myoho renge kyo proclaims itself "Wonderful Law". The True Aspect of all Phenomena [Shoho Jisso Sho Gosho] and the Record of the Orally Transmitted Teachings [Ongi Kuden] proclaim Myoho renge kyo "the Buddha".
Sunday, February 21, 2016
"The moment Sensei arrived a rainbow appeared" -- gushing SGI member
"...They worked such wonders as these, which made them too proud and self-conceited, piling up seeds of illusions. Referring to this, Grand Master T'ien-t'ai stated: 'Seeking fame and profit, they increased illusions in thinking and desire.' Priest Kuang-che (Fa-yun) could cause it to rain instantly or shower flowers by giving lectures on the Lotus Sutra. Yet Grand Master Miao-lo said of him, 'It does not fit the teaching of the Lotus Sutra to show such wonders.' "-- Repaying Debts of Gratitude
TIME Magazine November 20, 1995 Volume 146, No. 21
"A mob of Soka Gakkai members, marched into the Kaishinji temple during a religious service. Shoving aside worshippers, they seized Yahiro and Kashiwazaki. I thought I was going to die, recalls Yahiro, an asthmatic. He almost did. A large man grabbed Yahiro by his necktie and lifted him off the floor, and others took turns punching him until he passed out."
SGI members are slanderers of the Law who pretend to be models of compassion
"The Great Teacher Nan-yueh in his Shi Anrakugyo states, ‘If there should be a bodhisattva who protects evil persons and fails to chastise them... then when his life comes to an end, he will fall into hell along with those evil persons. '"The meaning of this passage is that, if a practitioner of Buddhism should fail to chastise evil persons who slander the Law but give himself up entirely to meditation and contemplation, not attempting to distinguish between correct or incorrect doctrines, provisional or true teachings, but rather pretending to be a model of compassion, then such a person will fall into the evil paths along with the other doers of evil. Now a person who fails to correct Shingon, Nembutsu, Zen and Ritsu adherents who are slanderers of the Law and instead pretends to be a model of compassion will meet just such a fate as this."
"And so to unbelieving persons, rouse them to accept this Law. By so doing, young men of good family, you will acquit your debt to the Tathagatas." Lotus Sutra, Chapter 27, page 440, translated by Kern
They are like the icchantikas who "do not hear, do not believe, and cannot discriminate." (Great Nirvana Sutra: T.12.724c7 = T. 12.481 b27-28)
They will join their discarded "Gohonzons" in hell.
Point 1: Who authorized all those worthless Nichiren Shoshu "Gohonzons" that were distributed to more than 500,000 SGI-USA members and how many remain? 7000-8000 tops? Where are they now?
Point 2: Who teaches of the worthlessness of the 128 extant Nichiren Gohonzons? The Nichiren Shoshu and the Soka Gakkai. They will join their discarded "Gohonzons" in hell.
The Nichiren Shoshu blames the Gakkai for everything. Who printed up those 500,000 Gohonzons? The Nichiren Shoshu, of course. The Nichiren Shoshu and SGI criticize the Nichiren Shu, the Kempon Hokke, and the HBS for disrespecting Gohonzon for putting pictures of Gohonzon on the web but their "real" Gohonzon are treated like dirt. The fact is, the other Nichiren sects and Independents respect Gohonzon far more than the Nichiren Shoshu and the Soka Gakkai. More than 90% of Gohonzon bestowed by the other sects and Independents are protected and enshrined and not thrown into the garbage or rolled up in sock draws.
Forgeries, stupidity, and a lack of faith in Namu Myoho renge kyo
"This Heritage and the essential matters of the Gohonzon are documents of the transmission of the Law from Nichiren to the successive Master of the Seat of the Law. They concern the transmission bestowed at the treasure tower, the transmission of the Heritage of the Law exclusively from one to the next." --Hon'ninmyo Sho, Gosho Zenshu, p. 887)
FORGERY: Not in Nichiren's hand [This work contains a reference to the "Nichiren School" (Nichiren Shu), a term that has been in use only since 1536. Also the term, "received by a single person" is found nowhere in the authenticated writings of Nichiren.]
"This transmission is the oral transmission from Nichiren to one legitimate disciple, the secret transmission entrusted to only one person." "Ubuyo Sojo Ji" [Transmission Concerning the First Bath], Shinpen, p. 1710.
FORGERY: Not in Nichiren's hand and with principles that run counter to the Five Major Writings.
"The successive Shonin are all, without exception, Nichiren." (Nichiren Daishonin, "Seven Teachings on the Gohonzon Transmitted from Master to Disciple", Fuji Shugaku Yoshu, vol. 1, p. 32; Nichiren Shoshu Seiten, p. 379)
FORGERY Not in Nikko's hand and runs contrary to everything written in Nikko's authentic works.
"I have appointed Byakuren Ajari Nikko as the So-kanzu, the general chief priest, and transfer the entirety and every detail of the true doctrine of Nichiren. The top senior priests down to every disciple must regard each of the successive High Priests transferred from Nikko to each in succession to be the So-kanzu, general chief priest,without any opposition as in this time for throughout eternity in the future. ("On the One-Hundred and Six Articles", Gosho Zenshu, p. 869)
FORGERY Not in Nichiren's or Nikko's hand and runs counter to everything they had written that is authenticated.
"The scholars in the world today cannot understand this because they have not learned the transmission of the Heritage." ("Rissho Kansho," Shinpen, p. 770)
FORGERY Not in Nichiren's hand. Not accepted by Priests or scholars of any school or independents except for the Nichiren Shoshu.
"We, ourselves, cannot produce the Gohonzon. Since it's the enlightened entity of Nichiren Daishonin, **no one** has the authority **other than the successive high priests** who have been the **sole heirs to the heritage of the True Law**. We take no part in this. Therefore, the objects of worship inscribed by those in the Butsuryu and Minobu factions [of the Nichiren sect] are absolutely powerless. They are worthless because they are fake. In fact, they contain the power of evil spirits. That is why they are dangerous." -- Josei Toda, Daibyaku Renge, 98, p. 98.
STUPIDITY based on FORGERIES and lack of faith in Namu Myoho renge kyo.
"Members of the Minobu school of the Nichiren sect chant daimoku. They have the Gosho Their recitation of the sutra also includes the Hoben and Juryo chapters. And, in the Shoshinkai, which consists of ex-priests of Nichiren Shoshu , and the portions of the sutra they recite and the daimoku that they chant are identical to the practice we observe. Though their religion may seem the same as ours, they lack the **single, unbroken heritage of the law recieved directly** from Nichiren Daishonin. If one's faith is not based on this line of
**inheritance**, it is worthless to embrace any Gohonzon, for no benefit will be forthcoming. That is to say, "Without the lifeblood of faith, it would be useless to embrace the Lotus Sutra." -- Daisaku Ikeda, Buddhism in Action, vol 3, p 254
STUPIDITY based on FORGERIES and lack of faith in Namu Myoho renge kyo
"The Dai-Gohonzon of the high sanctuary of true Buddhism at the Nichiren Shoshu head temple, Taiseki-ji, is the basis of all Gohonzons. The Gohonzon, which we are allowed to recieve so that we can pray in our own homes, can be inscribed **only** by one of the m**successive high priests who inherit the true lineage** of Nichiren Shoshu." -- Daisaku Ikeda, Buddhism in Action, vol. 1, pg. 21
STUPIDITY based on FORGERIES and lack of faith in Namu Myoho renge kyo
"It goes without saying that our Soka Gakkai is an organization of Nichiren Shoshu believers. Therefore, worshipping the Dai-Gohonzon and serving the high priest is the **fundamental** spirit of the Gakkai." Daisaku Ikeda, Inaugural address of president Ikeda, 1960
STUPIDITY based on FORGERIES and lack of faith in Namu Myoho renge kyo
"Needless to say, the Dai-Gohonzon of the high sanctuary inscribed for all mankind is the most **fundamental** basis of the movement for the Nichiren Shoshu Soka Gakkai [they have since changed the name to SGI]. The Dai-Gohonzon has been preserved and handed down within Nichiren Shoshu from the founder, Nichiren Daishonin, to his successor, Nikko Shonin, and then to the third high priest, Nichimoku Shonin, up to the present 67th high priest, Nikken Shonin. I hope, therefore, that we will courageously dedicate ourselves to studying Nichiren Daishonin's teachings in order to deepen our faith and to propagation true Buddhism in each country or community, as we follow the high priest's guidance, and respect the traditions and doctrines of Nichiren Shoshu." -- Daisaku Ikeda, Buddhism in Action, vol 1, p 33
STUPIDITY based on FORGERIES and lack of faith in Namu Myoho renge kyo
Namu Gosho?
SGI leaders claim the Gosho is the Lotus Sutra of the modern age. If that is so, why do they chant Nam Myoho renge kyo [Nam Lotus Sutra] instead of Nam Gosho? What about the Human Revolution that other SGI leaders claim is the Gosho of the modern age? If that is the so, why do they quote Nichiren's Gosho to make doctrinal points and not the Human Revolution?
Senior Leader sweating profusely though smiling broadly
Member: I've been reading the Gosho.
Senior Leader: Oh, very good.
Member: It says in many Gosho that we should revere the Gohonzon as the Ceremony in the Air, the transmission of the Daimoku from Buddha Shakyamuni of the Juryo Chapter of the Lotus Sutra to the Bodhisattvas of the Earth. Could you expound upon this and why do we worship the Gohonzon as the life of Nichiren Daishonin?
Senior Leader: Thats a very good question. Although it is true that that is taught in the Gosho, President Ikeda explains that what is vitally important is that we do our human revolution so that we can realize our happiness and the happiness of others. We do this by chanting Nam Myoho renge kyo to the Gohonzon. This is what the Daishonin meant.
Member: I'm not sure that you answered my question. Why do we consider the Daishonin to be the True Buddha when he refers over and over to Shakyamuni Buddha as the Original Eternal Buddha. If we need to have the same mind as Nichiren to become happy, it seems to me, having the mind of Nichiren as True Buddha is having a different mind than he. I'm confused.
Senior Leader: Please don't worry about it. What's important is to continue to practice with your fellow SGI members alongside Sensei. By following Sensei's guidance, you will overcome your difficulties and become happy. Buddhahood is a state of life full of energy, compassion, and good fortune. It's impossible to imagine right now what our life will be in twenty or thirty years. If you observe a tree for six months or a year, you will not notice how much it has grown but after twenty years you will see that it has grown into a magnificent tree that can withstand even a hurricane. Your question about Shakyamuni is interesting but as Sensei teaches, the Lotus Sutra and Shakyamuni Buddha have lost their power in Mappo. Since we are practicing with the same faith as the Daishonin, you can be sure that you are practicing correctly and will realize many benefit.
Member: Then why did the Daishonin teach that the cause of misfortune was abandoning the Lotus Sutra and Shakyamuni Buddha?
Senior Leader sweating profusely though smiling broadly: We are running out of time and I'm sure we have others who have questions. Why don't you ask Joe Bob your Chapter Chief who just came back from a training session in Japan. I'm sure he can answer all your questions.
Another member: I've been chanting for 6 years. How do I balance my hectic daily life with my activities as a junior group chief.
Senior Leader, [with a sigh of relief] ........
The second Great Secret Law in terms of the person
Hokyo hoju ji [WEALTH IS SLIGHT; THE DHARMA IS IMPORTANT]
In this Gosho, Nichiren Daishonin talks extensively about the superiority of the Dharma over the Buddha. Yet, he states in his concluding sentences:
"...Within the whole of Jambudvipa there is not yet a hall or stupa (pagoda) where they have written or made the form or image of the Shakya Buddha of the Chapter of the Measure of Life (Juryo hen) of the Original Doctrine (Hommon) of the Dharma Flower Sutra. How could it not be revealed?..."
Question: Is Nichiren Daishonin inconsistent? It seems as if he is contradicting himself.
I have received the hundred bamboo shoots and the one sack of sweet potatoes which you sent. In the seventh [fascicle] of the Sutra of Lotus Flower of the Sublime Dharma (Myoho renge kyo) it says, "If again there should be a person who, filling a great trichiliocosm with the seven jewels, makes offering to the Buddha as well as Pratyekabuddhas and Arhats, the merit which that person obtains is not as much as that very greatest merit (good fortune) of receiving and even one four-line verse of this Dharma Flower Sutra (Hokekyo)".
In [fascicle] ten of the Line Commentary Mongu) it says, "When it says that to offer the seven jewels to the Four Saints is not as good as keeping one verse it is that the Dharma is the teacher of the Four Saints. As that which produces, that which nurtures, that which achieves (accomplishes), that which prospers [Enlightenment] there is nothing that surpasses the Dharma. Therefore, the person is slight; the Dharma is important."
In [fascicle] ten of the Notes (Ki) it says, "It is as when a father and mother must guard their child with the four protections: now in the case of giving rise to the mind [of Enlightenment], its deriving from the Dharma he regards as producing (giving birth), pursuing it from beginning to end he regards as nurturing, fulfilling the Ultimate Effect [Buddhahood] he regards as achieving, responding to the Dharma Realms [as a Buddha] he regards as prospering. Although the four are not the same, they take the Dharma as their basis (root)."
The sense of the Sutra, as well as of Tendai and Myoraku. is that receiving and keeping or guarding and keeping one verse of the Dharma Flower Sutra is superior to making offering to all beings, making offering to Arhats, or making offering to all Buddhas by filling up a great trichiliocosm with the wealth of the seven jewels. In the Sutra it says, "It is not as much as that very greatest merit (good fortune) of receiving even one four-line verse of this Dharma Flower Sutra (Hokekyo)". Tendai says, "The person is slight; the Dharma is important." Myoraku says, "Although the four are not the same, they take the Dharma as their basis (root)." When we calculate this, relating all the beings of the nine realms to the Buddha, the good fortune (merit) of all beings is as light as a hair and the Buddha's good fortune (merit) is like a great mountain; the good fortune (merit) of all the Buddhas is as light as the three ounce robes of the Deva Brahma and the weight of good fortune (merit) of one character of the Dharma Flower Sutra is as heavy as the great earth. When they say, "The person is slight" they call the Buddha "the person'; when they say, "The Dharma is important", it is the Dharma Flower Sutra.
Now the Sutras before the Dharma Flower Sutra as well as the treatises praising the merits of the Buddha are the Buddha; this Dharma Flower Sutra praised the merits of the Sutra: it is like the father and mother of the Buddha. The inferiority of the Flower Garland Sutra (Kegongyo), the Vairocana Sutra (Dainichikyo), and so on is like one hair to a great mountain or like three ounces to the great earth.
And even when one compares the very lowest practitioner of the Hokekyo with the very highest monk of the Kegon or Shingon, they are superior and inferior like the Emperor Shakra and a monkey or a lion and a dog. Moreover, when a commoner curses a king, it is worth his life, when the practices of the [other] Sutras say they are superior to the Practicioner of the Dharma Flower Sutra, the country must necessarily be destroyed and they enter hell.
When there are no enemies, one pretends not to know; for example, even Masakado and Sadato, when there were no Sadamori or Yoriyoshi, administered their provinces and their wives and children were peaceful and secure and so on. When there are no enemies, dew rises up to the sky and rain falls to earth; at the time of an adverse wind the rain rises up to the sky and when the sun emerges the dew falls to earth. So the Six Sects of the Kegon and so on, when there was no Dengyo Daishi, were like dew and the Shingon was also like this. You should think that if strong enemies appear and I attack them with the Dharma Flower Sutra, even the Abbot of Hieizan, of Toji, of the Omuro, so on will be like dew meeting the sun.
In the case of the Dharma Flower Sutra for more than two thousand two hundred years there has not yet been a person who has preached completely and spread it in accordance with the Sutra. It is not that Tendai and Dengyo did not know, but since the time had not arrived and the capacities were not there, they ended without writing [about it] completely. The people who become disciples of Nichiren will easily know [about it]. Within the whole of Jambudvipa there is not yet a hall or stupa (pagoda) where they have written or made the form or image of the Shakya Buddha of the Chapter of the Measure of Life (Juryo hen) of the Original Doctrine (Hommon) of the Dharma Flower Sutra. How could it not be revealed? Because it is extensive, I will stop.
The bamboo Shoots [you sent] are one hundred and twenty and in [after] more than two thousand years the Dharma Flower Sutra is revealed. It is because. although the donation was slight, the intention was important. At the present time be it with agricultural matters or with constructing the shrine the common people have no free time at all. Because your intention is profound, will the Dharma [now] be revealed?
Respectfully.
The eleventh day of the Fifth Month
Nichiren
(Signature)
Answer to Lord Nishiyama
In this Gosho, Nichiren Daishonin talks extensively about the superiority of the Dharma over the Buddha. Yet, he states in his concluding sentences:
"...Within the whole of Jambudvipa there is not yet a hall or stupa (pagoda) where they have written or made the form or image of the Shakya Buddha of the Chapter of the Measure of Life (Juryo hen) of the Original Doctrine (Hommon) of the Dharma Flower Sutra. How could it not be revealed?..."
Question: Is Nichiren Daishonin inconsistent? It seems as if he is contradicting himself.
Answer: Shakya Buddha of the Chapter of the Measure of Life IS the Dharma of the Lotus Flower Sutra. It is the second Great Secret Law in terms of the person, Shakyamuni Buddha.
"The true object of worship should be the Buddha at the moment of this transmission..." - Nichiren
"A Stupa of treasures is hanging in the sky above the Saha-World of the Eternal Buddha. The letters of myo ho reng kyo are seen in the center of the Stupa. On either side of the letters are seen Buddha Sakyamuni and the Many-Treasures Buddha. Buddha Sakyamuni is accompanied by the four Bodhisattvas and Manjusri and Maitreya are sitting in the lower seats. All the other Bodhisattvas, including those taught by the historical Buddha Sakyamuni and those who have come from the other worlds of the ten quarters are also on the ground. This shows that these Buddhas are the manifestations of the Eternal Buddha Shakyamuni and that the worlds of theirs are the manifestations of the Saha-World of the Eternal Buddha Shakyamuni. We should worship all these Buddhas and Bodhisattvas in this arrangement. This is the Honzon, or the true object of worship. This Honzon was not revealed during the lifetime of the Buddha except when he expounded the eight consecutive chapters (XV to XXII) of the Lotus Sutra."-- Kanjin Honzon Sho, NOPPA Translation
Nichiren says in "Reply to Lady Nichinyo":
I for the first time reveal, as a banner of the spread of the Hokkekyo the Great Mandala which even Nagarjuna, Vasubandhu, and so on, and Tendai, Myoraku, and so on did not reveal. This is not at all something which I, Nichiren made myself. It is the Object of Worship which is from the print block of the Great Muni, the World Honored One within the Stupa of Taho and the Separate-Body Buddhas.
From the Kaimoku Sho:
From the Kaimoku Sho:
"All the sects except the Tendai Sect worship wrong objects. The Kusha, Jojitsu, and Ritsu Sects worship Buddha Shakyamuni regarded as the person who eliminated illusions and attained enlightenment for the first time under the Bodhi Tree. They are as wrong as a crown prince who thinks that he is the son of a subject. The Kegon, Shingon, Sanron and Hosso Sects are Mahayana. The Hosso and Sanron Sects worship Buddha Shakyamuni as defined in the provisional Mahayana. They are as wrong as a crown prince who thinks that he is the son of a military officer. The Kegon and Shingon Sects despise Buddha Shakyamuni and worship Buddha Vairocana. They are as wrong as a prince who deserts his father and follows another king of unknown ancestry. The Jodo Buddhists hold that Buddha Amitabha is their Buddha, and do not worship Buddha Shakyamuni. They do not know that Buddha Amitabha is one of the manifestations of Buddha Shakyamuni. The Zen Buddhists are like a man of low birth who criticizes his parents when he gets some position in society. They despise the Buddhas and sutras. All these sects worship wrong objects. In ancient times people did not know their fathers. They were like birds and beasts. They do not know the favors of Buddha Shakyamuni." The sects who do not know the Chapter of the Duration of the Life of the Tathagata in the Lotus Sutra are like beasts. They do not know the favors of Buddha Shakyamuni."
In the Kanjin-honzon-sho it says:
"During the fifty years of his teaching from the time of his enlightenment under the Bodhi tree till hisParinirvana under the Salatree, the Buddha expounded many sutras. In these sutras he described a wide variety of pure lands, such as the Pure Land of Flower-Store, the Pure Land of Esoteric Adornment, the Pure Land of Three Transformations, the Pure Land of Peaceful Life, and the Pure Land of Emerald. These pure lands are either the abodes of the followers of the Lesser Vehicle, or of the partially-enlightened Bodhisattvas, or of the perfectly enlightened Bodisattvas.
These pure lands are, however, impermanent. They are established on in the kalpa of composition. The expounder of these sutras is the historical Buddha, and the Buddhas of these pure lands are the manifestations of the historical Buddha. Therefore, when the historical Buddha enters into Parinirvana, the Buddhas of these pure lands pass away, and their pure lands also disappear. But the Saha-World of the Original Buddha is the eternal pure land, free from the three calamities and the four kalpas. In this eternal world the Buddha never disappeared in the past, nor is to appear in the future. All living beings under him are one with him because they have the wisdom of the Buddha in their minds."
He also states in this same work...
"During the fifty years of his teaching from the time of his enligtenment under the bo-tree till his attainment of Nirvana under the Sala-tree, the Buddha expounded a great number of sutras. ... Buddha Shakyamuni as the expounder of these sutras is not eternal, because the eternity of the Buddha is for the first time revealed in the latter half of the [Lotus Sutra]....In this (saha) world, the Buddha is eternal, has never been extinct, nor is to be reborn... The Buddha made no mention of this truth in the first half of the [Lotus Sutra], because he had not yet found hearers intelligent enough to understand it.
"This truth is embodied in the five Words, or rather in the Seven Words, Na-mu-myo-ren-ge-kyo, or 'The Most Honorable Lotus of the Perfect Truth,' which also means 'Adoration be to the Lotus of the Perfect Truth' when taken as the formula of invocation. The Five Words being the expression of the most profound teaching of the buddha, the Buddha didn't entrust them even to the hitherto most repected Bodisattvas ... instead, he transmitted them to the Bodhisattvas equal to the dust-atoms of one thousand worlds in number who appeared from the gaps of the earth for the first time in the fifteenth chapter of the [Lotus Sutra].
"The true object of worship should be the Buddha at the moment of this transmission. ...
"The true object of worship should be the Buddha at the moment of this transmission. ...
"In history, however, no one has ever worshipped the Buddha as revealed in this scene. ... an image of the true object of worship is destined to appear for the first time at the beginning of the Period of Deprivation."
3 tons of TNT for every man woman and child on earth and only Namu myoho renge kyo can lead us away from our own destruction.
http://news.yahoo.com/foundation-us-nuclear-system-showing-cracks-131405128.html
Daisaku Ikeda's nuclear disarmament proposals have had about as much influence as used toilet paper or God. Gorbachev likens the new cold war to a "bloody festering wound" and Russia's pal China has enough MIRV [Multiple Independent Reentry Vehicles] delivery systems to destroy half our land based silos and, at least, our hundred largest cities. Russia has at least 5000 warheads, 3000 of which are as powerful as 10 or more megatons [equal to at least four hundred billion tons of TNT or 3 tons of TNT for every man woman and child on earth]. The US arsenal is nearly as large, if not larger [because who really knows?]. To make matters worse, we have a war monger Congress and Senate, a warring bellicose Putin, and we are looking at the kings of war mongers, Hillary Clinton or the Republican chicken hawks becoming president and "turning the desert into glass. . NATO is putting up "electric nuclear powered fences" and plans on going ahead with their plan to place missiles all around the grizzly's home in Poland and the Baltics and the grizzly is mean and irritable. Fuggettabout an asteroid, Japan, or Yellowstone exploding. Worry about nuclear bombs accidentally or purposefully exploding. Anger, avarice, and stupidity have penetrated so deeply that only Namu Myo renge kyo can lead us away from our own destruction.
Setting one's mind on the attainment of perfect and true enlightenment
"Persons who do not fully understand this sutra, the Lotus, look at passages in the sutra that say that, if one reads the sutra, one will be reborn in the human or heavenly realms; they look at passages that speak of going to the Tushita heaven or the heaven of the thirty-three gods; or they look at passages that speak of rebirth in [Amida’s] land of Peace and Sustenance; and they suppose that though one may practice the teachings of the Lotus Sutra in this impure land of ours, and though its principles may be very admirable, one cannot hope thereby to reach the stage where there is no more regression in one’s progress to enlightenment. So they assert that one must continue to be reborn again and again for long ages in this impure land, hoping for the dawn of [Maitreya’s] appearance some 5,670 million years in the future; or they claim that, when one is reborn in the realm of animals or that of human beings, the process of rebirth blots out all memory of previous existences and hence one can never put an end to one’s sufferings. Still others object that the Lotus Sutra represents a type of self-empowered religious practice and hence is very difficult to carry out.
Errors of this kind in all likelihood come from a failure to distinguish between the two roads to salvation, that put forward in the sutras prior to the Lotus and that of the Lotus. Persons who propound such views not only lead themselves astray into the darkness of delusion, but they blind the Buddha eye of all living beings."
Nichiren goes on to say...
"But according to the teachings of the Lotus Sutra, the Tushita heaven is to be counted among the lands of the Buddhas of the ten directions, the Western Paradise too is none other than one of the lands of the Buddhas of the ten directions, and the realms of human and heavenly beings are none other than such lands. When the Lotus Sutra addresses evil persons, it speaks of the evil that is a part of the Ten Worlds, and assures them that, since evil persons too are endowed with the five types of vision, even the most evil of all persons are capable of being saved. When it addresses women, it assures them that women are endowed with the Ten Worlds and that women in any of the Ten Worlds can attain Buddhahood. So long as one, through the Lotus Sutra, sets one’s mind on the attainment of perfect and true enlightenment, one can never be dragged back into the nine realms of unenlightened existence by the power of karma."
Failing to make distinctions
"When teachers of the Flower Garland school come to interpret the passage in the Flower Garland Sutra that reads, “The mind, the Buddha, and all living beings—these three are without distinction,” they take it to refer to three things, the one mind [of the individual], the enlightenment [of the Buddha], and the lack of enlightenment [of living beings]. In interpreting this passage, they are borrowing the terminology found originally in The Awakening of Faith in the Mahayana.
The Great Teacher Nan-yüeh in his interpretation of the two words “wonderful” and “Law” in the title, the Lotus Sutra of the Wonderful Law, borrows this same passage from the Flower Garland Sutra and takes it to be referring to the wonderful nature of the three elements [living beings, Buddha, and mind]. The Great Teacher T’ien-t’ai Chih-che adopts the same interpretation." -- Nichiren
The mistaken interpretations of the SGI and the Zen School can be traced back to the way in which they interpret such passages of the earlier Sutras. They are no different than the teachers of the Flower Garland School who misinterpret the above passage of the Flower Garland Sutra to mean that there are no distinctions between the unenlightened mind, the enlightened mind, the Buddha, and all living beings. The lack of distinction refers to their wonderful nature or Myoho, not to their phenomenal aspect. Distinctions and non-distinctions are two aspects of the fundamental Law of Myoho. To fail to make distinctions, to fail to point out errors of thoughts and desires, mistaken teachings, and evil men, is to abandon the teaching appropriate for this defiled age.
Renaissance charter school poor reading [english language arts] performance
[dark blue is Renaissance Charter school].
SGI Renaissance School Jackson Heights Queens reviews
http://www.greatschools.org/new-york/queens/6401-The-Renaissance-Charter-School/reviews/
"Renaissance is based on the conviction that a change in the destiny of a single individual can lead to a change in the destiny of a community,'
Review score 6/10
Saturday, February 20, 2016
Analysis of Taisekeji's uberplank by Richard Torgerson
I've now shown that every argument currently in the various threads discussing the validity or lack therefore of the Dai Gohonzon rely upon well known tricks of logical fallacy to hold them together.
In response to this, one correspondent (I think Cody) replies that he doesn't care, they would start Kosen Rufu without me. Roy's reply is to start a new thread titled "the fallacy of being a pedantic little cunt". I can understand the frustration and anger. It's certainly a difficult thing indeed when someone shows your belief system to be fundamentally invalid. I feel your pain.
In a message to Roy, I promised that I would lay out my reasons for believing the Dai Gohonzon to be an invalid artifact, at least according to the descriptions given by Nichiren Shoshu. (I do admit however, that it is in fact a perfectly valid piece of wood, having all of the necessary and sufficient conditions of being wood-like.)
Some of the following will seem familiar, because they are extracted from previous posts to arbn. It's my intention to show how the Dai Gohonzon is invalid only by using statements made by Nichiren Shoshu and statements made in the Gosho, most of which were translated under Nichiren Shoshu auspices. There are two arguments being made here: (1) The Gosho does not support the NST description of the significance of the Dai Gohonzon and in fact directly refutes it; and (2) Nichiren Shoshu statements on the subject are contradictory and mutually exclusive, nullifying the legitimacy of their description of history.
We'll turn to (1), the fact that Nichiren Daishi's Gosho, penned in his own hand, specifically refutes Nichiren Shoshu's description of the significance of the Dai Gohonzon. Let's first establish what that description is.
In "The High Sanctuary of the Essential Teachings", a Nichiren Shoshu backgrounder found on Craig Bratcher's site here, the Dai Gohonzon is described:
"Although daishi inscribed many Gohonzons after the Tatsunokuchi persecution, the ultimate purpose of His appearance in the world was to establish the Dai-Gohonzon, which He inscribed on October 12, 1279. All the other Gohonzons He inscribed may be viewed as reflections of the Dai-Gohonzon. Therefore, the Dai-Gohonzon is the ultimate realization of the Object of Worship of the Essential Teachings."
Then it describes the High Sanctuary, concluding:
"the True High Sanctuary is the place where the Dai-Gohonzon is enshrined. This is called the True High Sanctuary because the Dai-Gohonzon of Namu-Myoho-Renge-Kyo manifested by Nichiren Daishi is the only object of worship that actually has the power to enable one to attain Buddhahood in one's present form."
and
"Second, the High Sanctuary may be viewed in terms of its overall significance. All other Gohonzons other than the Dai-Gohonzon are like leaves and branches in relation to their source, the Dai-Gohonzon. Their power also all flows from the Dai-Gohonzon. Therefore, the meaning of our exertions in faith and practice to the Gohonzon at our temple, community center, or home derives directly from the True High Sanctuary. Thus, the places where other Gohonzons are enshrined are said to possess the significance of the True High Sanctuary. One should never forget that if one's faith becomes cut off from the Dai-Gohonzon, then one has cut oneself off from the source of power for the attainment of Buddhahood. If this happens, faith and practice to the Gohonzon in one's own home has no
relation to the True High Sanctuary." This view is echoed by The Significance of the Heritage: the Ultimate Matter of Kechimyaku, by Reverend Jun'ei Anzawa and Reverend Hakudo Mori , found on the NST website here:
"Nichiren Daishi, the Original Buddha who appeared in the world in the defiled, evil age of the Latter Day of the Law, established the Dai-Gohonzon of the High Sanctuary of the Essential Teachings as the source for all people to attain enlightenment."
and..
"Thus the Lifeblood of faith in Nichiren Shoshu lies in the Dai- Gohonzon of
the High Sanctuary and in Nichiren Daishi's Heritage of the Law in the care of each of the successive High Priest. No matter how earnestly people practice Buddhism, if they err on this ultimate matter, not only will their practice bring no benefit, but they will ac***ulate "bad karma," that is, hindrances that occur due to slander of Buddhism. "
So here we have the argument established that the Dai-Gohonzon is unique in that it is the central Object of Worship in Mappo, and all other valid Gohonzon derive their power or ability to enlighten directly and exclusively from the Dai Gohonzon. The Dai Gohonzon is the singularly unique "source of power for the attainment of Buddhahood."
Nichiren Shoshu points to the particular Gosho "Opening the Eyes of Wooden and Painted Images" as the main justification for their point that only mandalas sanctioned by the current High Priest of Nichiren Shoshu are valid "Objects of Worship" or "Gohonzon". (Need a reference? It's frequently mentioned in that 100 Questions and Answers tract - I'll dig it up for you if you require it...)
Using the Nichiren Shoshu sanctioned and supervised translation of that particular Gosho we find a specific refutation of the notion of an uber-Gohonzon like the Ita Mandala.
In that Gosho, daishi tells us "The Buddha possesses thirty-two features. All
of them represent the physical aspect. Thirty-one of them, from the lowest, the markings of the thousand-spoked wheel on the sole of each foot, up to the unseen crown of his head, belong to the category of visible and non-coextensive physical existences. They can therefore be depicted in tangible form, such as pictures or statues. The remaining feature, the pure and far-reaching voice, belongs to the category of invisible and coextensive physical existences. It therefore cannot be captured either in a painting or in a wooden image. "
Yet Daishi also explains: "When the Lotus Sutra is placed before an image possessing thirty-one features, the image never fails to become the Buddha of the pure and perfect teaching." He then teaches that "The written words of the Lotus Sutra express in visible and non-coextensive form the Buddha’s pure and far-reaching voice, which is itself invisible and coextensive, and so possess the two physical aspects of color and form. The Buddha’s pure and far-reaching voice, which once vanished, has reappeared in the visible form of written words to benefit the people." Nichiren Daishi elaborates to make sure we get it:
"A person gives utterance to speech on two occasions. On one occasion, he does so to tell other people what he himself does not believe, in an effort to deceive them. His voice in this case "accords with others' minds." On the other, the person gives voice to what he truly has in mind. Thus his thoughts are expressed in his voice. The mind represents the spiritual aspect, and the voice, the physical aspect. The spiritual aspect manifests itself in the physical. A person can know another's mind by listening to his voice. This is because the physical aspect reveals the spiritual aspect. The physical and spiritual which are one in essence, manifest themselves as two distinct aspects; thus the Buddha's mind found expression as the written words of the Lotus Sutra. These written words are the Buddha's mind in a different form. Therefore, those who read the Lotus Sutra must not regard it as consisting of mere written words, for those words are in themselves the
Buddha's mind. "
Daishi reiterates: "Because the Lotus Sutra manifests the Buddha's spiritual
aspect, when one embodies that spiritual aspect in a wooden or painted image possessing thirty-one features, the image in its entirety becomes the living Buddha. "
You can fill that 32nd characteristic in different ways to obtain different results: "When one places a sutra in front of a wooden or painted image of the Buddha, the image becomes endowed with all thirty-two features. Yet, even though it has thirty-two, without the spiritual aspect it is no way equal to a Buddha, for even the being in the world of Humanity or Heaven may possess the thirty-two features. When the Gokai Sutra is placed before a wooden or painted image having thirty-one features, the image becomes equal to wheel-turning king. When the Juzen Ron is placed before it, the image becomes equal to Taishaku. When the Shutsuyoku Ron is placed before it, the image becomes equal to Bonten. But in none of these cases does it in any way become equal to a Buddha.
When an Agon sutra is placed in front of a wooden or painted image, the image becomes equal to a man of Learning. When one of the common prajna teachings, which were preached at the various ceremonies held during the Hodo and Hannya periods, is placed before it, the image becomes equal to a man of Realization. When one of the specific or perfect teachings preached during the Kegon, Hodo or Hannya period is placed before it, the image becomes equal to a bodhisattva. Yet in none of these cases either does it in any way become equal to a Buddha. "
Let's review this mathematically, where W=wooden image; P=painted image; L=Lotus Sutra read in to the image; A=Agon Sutra read into the image, B=the living Buddha and M=Man of learning. By the above, we know that:
W*A=M, a wooden image with the Agon Sutra read into it becomes equal to a man of learning.
P*A=M, a painted image with the Agon Sutra read into it becomes equal to a man of learning.
and we know that...
W*L=B, a wooden image with the Lotus Sutra read into it becomes equal to the living Buddha.
P*L=B, a painted image with the Lotus Sutra read into it becomes equal to the living Buddha.
From this it follows that W*L=P*L, since they both equal B. Thus it follows that W=P, that wooden and or painted images are of equal value, because in every case, when the Lotus Sutra is read into any such image, "IT NEVER FAILS" to become a living Buddha.
Finally, we also know that W*L does NOT = W*A, because of direct instruction by daishi.
From these we have conclusively proven that the physical characteristics of an object are irrelevant to that object equalling a "living Buddha" capable of being an Object of Worship. This mathematically contradicts the notion that one physical object, the Dai-Gohonzon of Taisekiji, is in any way different than any other mandala eye-opened in the same manner.
Now, Nichiren Daishi also had strict instructions as to HOW and by WHOM the Lotus Sutra is to be read into the physical object to "open it's eyes". Nichiren Shoshu accepts these instructions as valid, for they use them as justification for their argument that SGI gohonzons are invalid. Daishi instructs: "Unless one who has grasped the essence of the Lotus Sutra conducts the eye-opening ceremony for a wooden or painted image, it will be as if a masterless house were to be occupied by a thief or as if, upon a person's death, a demon were to enter his body. "
For Nichiren Shoshu to be said to have "grasped the essence of the Lotus Sutra", they of course would have had to understand the instructions of Nichiren Daishi.
Nichiren Shoshu contradicts daishi's teaching, even as they attempt to proclaim it, when they teach that the particularly large wooden plank Gohonzon housed at Taisekiji is something special and unique. To argue such, as we see clearly from the above, is to argue with daishi's own "math". Therefore the only conclusion possible is that Nichiren Shoshu does NOT "grasp the essence of the Lotus Sutra", because they are proving they do not understand Daishi's instructions.
Therefore I would conclude that the DaiGohonzon is NOT what it is sold to us to be by the priesthood of Nichiren Shoshu. Instead, it appears to be a mandala that was eye opened by someone NOT "grasping the essence of the Lotus Sutra".
Therefore those who genuflect towards this particular object (small "o") of worship are, in daishi's own words: "as if a masterless house were to be occupied by a thief or as if, upon a person's death, a demon were to enter his body."
THIS, by the way, is why we are here on ARBN to put out the warning to you and others. We care about you.
Now I understand you will have to try to refute these conclusions. To attempt to do so be warned. To refute this conclusion, you would either have to:
(1) Attempt to refute the legitimacy of this Gosho or argue that it is somehow rendered invalid by the advent of the DaiGohonzon. This argument has never been put forth by Nichiren Shoshu - in fact quite the opposite, so you would be arguing against your own priesthood.
(2) Attempt to argue that the DaiGohonzon was eye-opened by Nichiren Daishi himself, making the "pure and far reaching voice", the 32nd characteristic of the Buddha, a uniquely powerful thing worthy of singular devotion. There are two problems with doing this:
(a) Nichiren Shoshu has no record, nor does it claim that this has been done.
(b) There are specific mandalas known to have been inscribed by Nichiren Daishi and eye opened by him in existence today. Each of these would be in every way identical in importance and characteristic to the DaiGohonzon if the latter was in fact eye opened by Nichiren himself. (Remember daishi's own math on that point). However, Taisekiji has strenuously argued that even such mandalas are also without merit, because they aren't sanctioned by themselves.
In other words, to argue this point means contradicting Daishi's own instructions.
So there you have it. No historical assumptions one way or another, except reliance on the Gosho, translated by your sect and touted by your sect as supporting their doctrines.
Subsequent posts will explore other Gosho that contradict the notion of Taisekiji's uberplank as well as Taisekiji's dissembling contradictions in the mythology of the DaiGohonzon.
Regards,
Richard
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