The difference between the Soka Gakkai, the Nichiren Shoshu, and the Nichiren Shu

https://www.500yojanas.org/cms/wp-content/uploads/2016/05/nichiren-comparison.pdf

Soka Gakkai's Constitution and our Constitution

SGI Canada's Constitution: http://constitution-sgic.org/.

Nichiren followers' Constitution: 

http://www.rk-world.org/publications/ThreefoldLotusSutra.pdf

and

True Cause with no beginning and SGI's arrogance

Something may now be inherent but wasn't always inherent. An example is a gene that has been introduced into a genome and begins to self propagate, thus becoming inherent. Another example is found in the Lotus Sutra in The Parable of the Gem in the Robe. The man inherently possessed the gem but only after it had been sewn into the lining of his robe. This is True Cause with a beginning. Only the Eternal Buddha possesses True Cause with no beginning. That is why he is the Eternal Master and to whom we owe our deepest gratitude. No one, save for the Eternal Buddha Shakyamuni, has realized the Great Law of Namu Myoho renge kyo since time without beginning. No one other than he has been sowing the seed of Buddhahood [sewing the gem in the robe] in countless people since the infinite past. Those others who have realized this Law have done so thanks to this Buddha. There is no independent realization of the Great Law. Believing there is (an independent realization of the Great Law) or mis-attributing the sartor of the gem [sower of the Law] is the source of SGI's arrogance.

"Faith equals daily life" -- SGI's meaningless cult slogan and it's real meaning...

"President Ikeda has no private time. There is no one like him in this world. From the moment he gets up in the morning until he goes to sleep at night, all his time is used for the members and for the promotion of world peace. There are many great leaders in this world but no one else who dedicates his entire life to other people. Every day I am filled with so many emotions watching him. How sick! "Pure suffering" taking my little girl to the amusement park"

Until I was assigned to PI's office in 1976, we still had days off and vacations. However, for the past 15 years I have not had a single day off. Since PI doesn't take any time off, I felt I also had to dedicate myself every day. By the way, my daughter was born in 1976. Although she doesn't ask now, she used to sometimes ask me to take her to an amusement park. This was pure suffering for me. However, when I would carefully explain to her what I was doing and why, she would understand. [Unedited notes for your personal use. Please do not copy] --from the October 2 Youth Division Meeting with Vice President Hasaqawa

How sick! "Pure suffering" taking my little girl to the amusement park"

Always thinking of Sensei takes away from always thinking of the Gohonzon and the Lotus Sutra and experiencing the true joy of the Buddhist faith.

"The prophecies of the Thus Come One recorded in the scripture, when viewed in the light of the Buddha’s true intentions, never contain the slightest falsehood with regard to either secular or religious matters. Now, in the Lotus Sutra it is stated, “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.” It also says, “This way one will quickly attain the unsurpassed Buddha way.” 

Nichiren goes on to say, "Ah, how assuring! How assuring! If we continue to think in this way, then, though we may be exiles, we have cause to be joyful in both body and mind!"

Soka Gakkai arbitrarily inserting teaching

Listening to a recent Gakkai study lecture, I came upon this Gakkai ruse... Nichiren said something about the remarkable effect of the great power of faith in the Lotus Sutra. Then, the lecturer directly added [referring to the great power of faith in the Lotus Sutra]: "Or the great power of the oneness of mentor and disciple and the great power of following Sensei's guidance". He arbitrarily inserted teachings into Nichiren's teachings that fundamentally changed their original meaning and thus the object of their members' faith. Absolutely no benefit accrues in the slanderous teachings of the Soka Gakkai and Daisaku Ikeda.

Single-mindedly chant Namu-myoho-renge-kyo and urge others to do the same

"Since the remotest past up until now, you have merely suffered in vain the pains of countless existences. Why do you not, if only this once, try planting the wonderful seeds that lead to eternal and unchanging Buddhahood? Though at present you may taste only a tiny fraction of the everlasting joys that await you in the future, surely you should not spend your time thoughtlessly coveting worldly fame and profit, which are as fleeting as a bolt of lightning or the morning dew. As the Thus Come One teaches, “There is no safety in the threefold world; it is like a burning house.” And in the words of a bodhisattva, “All things are like a phantom, like a magically conjured image.”

Everywhere other than the Capital of Tranquil Light is a realm of suffering. Once you leave the haven of inherent enlightenment, what is there to bring you joy? I pray that you will embrace the Mystic Law, which guarantees that people “will enjoy peace and security in their present existence and good circumstances in future existences.” This is the only glory that you need seek in your present lifetime, and is the action that will draw you toward Buddhahood in your next existence. Single-mindedly chant Namu-myoho-renge-kyo and urge others to do the same; that will remain as the only memory of your present life in this human world. Namu-myoho-renge-kyo, Namu-myoho-renge-kyo."

"There is no sacrifice in Buddhism." -- false SGI teaching

"None of you who declare yourselves to be my disciples should ever give way to cowardice. Neither should you allow concern for your parents, wife, or children to hold you back, or be worried about your property. Since countless kalpas in the past you have thrown away your life more times than the number of dust particles of the land for the sake of your parents, your children, or your lands. but not once have you given up your life for the Lotus Sutra. You may have tried to practice its teachings to some extent, but when ever you were persecuted, you backslid and ceased to live by the sutra. That is like boiling water only to pour it into cold water, or like trying to strike fire but giving up halfway. Each and every one of you should be certain deep in your heart that sacrificing your life for the Lotus Sutra is like exchanging rocks for gold or dung for rice." -- Nichiren

"Let us control the free speech rights of corporations" -- SGI member Rep. Hank Johnson (D-Ga.)

“Corporations control the patterns of thinking” and "We need a constitutional amendment to allow the legislature to control the so-called free speech rights of corporations," and  “These corporations, along with the people they support, other millionaires who they’re putting into office, are stealing your government. They’re stealing the government and the U.S. Supreme Court was a big enabler with the Citizens United case.” -- SGI member Rep. Hank Johnson (D-Ga.)

Hmm. Is he also in favor of controlling the free speech rights of the billionaire Ikeda who controls the patterns of thinking of millions of his brainwashed followers? Does the globalist Hank Johnson oppose the SGI multi-national religious corporation's right to free speech and the stealing of the Japanese people's government or only the free speech rights of Toys Are Us?
"Let us control the free speech rights of corporations" -- SGI member Rep. Hank Johnson (D-Ga.)

Contrast and compare

"Little Abdul, lets chant Namu Myoho renge kyo with those men." -- follower of Nichiren.... 

"Little Abdul, lets shoot those men in the back of their heads." -- follower of Mohammad

The Mt. Sumeru of Subtle Enlightenment

"As for these three important things, it is not that Nichiren said it. It was the spirit of the Tathagata Shakyamuni that entered my body and filled it with a joy far greater than what it deserved. This is the important teaching of the Lotus Sutra called 'one thought is three thousand realms.' The scripture says, 'All existence has such a form ...' What does this mean? Because the 'appearance of suchness,' the first of the Ten Suchnesses, is the most important, the Buddha appeared in the world. The beginning of Nichiren's believing in the Lotus Sutra is like one drop of one atom in the country of Japan. If two people, three people, ten people, and millions and billions of people recite the Lotus Sutra, then it would become the Mt. Sumeru of Subtle Enlightenment or a great ocean of Nirvana. One should not look for any other way for becoming a Buddha." -- Senji Sho (An Essay on the Selection of the Proper Time)

Inconspicuous benefit and the conspicuous benefit of the ability to survive

There are two types of benefits in chanting Namu Myoho renge kyo, inconspicuous and conspicuous. Referring to inconspicuous benefits, Nichiren teaches:

"Why do you not, if only this once, try planting the wonderful seeds that lead to eternal and unchanging Buddhahood? Though at present you may taste only a tiny fraction of the everlasting joys that await you in the future, surely you should not spend your time thoughtlessly coveting worldly fame and profit, which are as fleeting as a bolt of lightning or the morning dew."

and

"Since childhood, I, Nichiren, have never prayed for the secular things of this life but have single-mindedly sought to become a Buddha."

Since neither Toda nor Ikeda were enlightened, why follow them or their unenlightened organization rather than Shakyamuni Buddha, Nichiren Daishonin, and their organization?

As far as conspicuous benefits, there are testimonials in every religion but here again, we look to Nichiren. Nichiren's ability to survive far surpassed other religious and secular figures such as Jesus, Osama Bin Laden, and Napoleon. He attributed his survival to Namu myoho renge kyo.

Nichiren, unlike Ikeda and SGI leaders, advocates the peaceful practices (shoju) among fellow disciples and believers

"Bodisattva Fukyo in the past, saying that all beings have the Buddha Nature and if they keep the Lotus Sutra, they will certainly attain Buddhahood and to slight them is tantamount to slighting Buddhas. Thus, he established the Practice of Bowing in Reverence; saying that, even those who do not keep the Lotus Sutra, if they were to keep it, have the Buddha Nature and would become Buddhas. He thus performed Bowing in Reverence in this way to those who did not keep it. How much more to the householders and priests who keep the Lotus Sutra. In the fourth fascicle of this Sutra it is taught that if one demeans, with even one evil word, those who keep and preach the Lotus Sutra, be it a householder or one who has left the household, the magnitude of the sin is beyond the sin of directly disparaging the Buddha Shakya. It is also preached, 'Whether true or untrue, those who keep the Lotus Sutra should not, even forgetfully, disparage each other, should they? The reason is that all those who keep the Lotus Sutra are necessarily Buddhas and to disparage a Buddha is to earn oneself a sin. When one understands it in this way, the merit of the Title (Daimoku) which one chants must be equal to the merit of Lord Shakya." -- Matsuno dono gohenji (Reply to Lord Matsuno)

The boy Snow Mountains

"Though old and young alike dwell in the realm of uncertainty, it is part of the natural order for the elderly to die first and the young to remain awhile. Thus, even as we grieve, we can find some cause for consolation. Sometimes, however, it is the old who remain and the young who die first. No one feels more bitter resentment than a young child who dies before its parents. No one despairs more deeply than parents who see their child precede them in death. People live in this fleeting world where all is uncertainty and impermanence, yet day and night they think only of how much wealth they can amass in this life. From dawn todusk they concentrate on worldly affairs, and neither revere the Buddha nor take faith in the Law. They ignore Buddhist practice and lack wisdom, idling their days away. And when they die and are brought before the court of Yama, the lord of hell, what can they carry as provisions on the long journey through the threefold world? What can they use as a boat or raft to ferry themselves across the sea of the sufferings of birth and death to the Land of Actual Reward or theBuddha Land of Tranquil Light? When one is deluded, it is as if one were dreaming. And when one is enlightened, it is as if one had awakened. Thinking in this way, the boy Snow Mountains resolved to awake from the dream of the transient world and to seek the reality of enlightenment. So he secluded himself in the mountains and devoted himself to deep meditation, sweeping away the dust of delusion and befuddlement in his single-minded pursuit of the Buddhist teaching.

The god Shakra looked down from heaven and observed the boy Snow Mountains in the distance. He thought to himself: “Though the baby fish are many, there are few that grow up to be big fish. Though the flowers of the mango tree are many, there are few that turn into fruit. In like manner, there are many people who set their hearts on enlightenment, but only a few who continue their practice and in fact attain the true way. The aspiration for enlightenment in common mortals is often hindered by evil influences and easily swayed by circumstances; though many warriors don armor, few go without fear into battle. Let me go test this young man’s resolve.” So saying, Shakradisguised himself as a demon and appeared at the boy’s side.

At that time the Buddha had not yet made his appearance in the world, and although the boy Snow Mountains had sought everywhere for the scriptures of the great vehicle, he had been unable to learn anything of them. Just then he heard a faint voice saying, “All is changeable, nothing is constant. This is the law of birth and death.” The young man looked all around in amazement, but there was no one in sight except a demon standing nearby. In appearance it was fierce and horrible; the hairs on its head were like flames and the teeth in its mouth like swords, and its eyes were fixed on the boy in a furious glare. When the boy saw this, he was not frightened in the least. He was so overjoyed at the opportunity to hear something of the Buddhist teaching that he did not even question it. He was like a calf separated from its mother that hears the faint sound of her lowing. “Who spoke that verse? There must be more!” he thought, and once more he searched all around, but still there was no one to be seen. He wondered if it could have been the demon who recited the verse. But on second thought that seemed impossible, since the demon must have been born a demon in retribution for some past evil act. The verse was certainly a teaching of the Buddha, and he was sure it could never have come from the mouth of a lowly demon. But as there was no one else about, he asked, “Was it you who preached that verse?” “Don’t speak to me!” replied the demon. “I’ve had nothing to eat for days. I’m starved, exhausted, and almost out of my mind. I may have uttered some sort of nonsense, but in my dazed condition I don’t even know what it was.”

“For me to hear only the first half of that verse,” said the boy, “is like seeing only half the moon, or obtaining half a jewel. It must have been you who spoke, so I beg you to teach me the remaining half.” The demon replied sarcastically, “You are already enlightened, so you should feel no resentment even if you don’t hear the rest of the verse. I’m dying of starvation, and I haven’t the strength to speak—say no more to me!”

“Could you teach me if you had something to eat?” asked the boy. “If I had something to eat, I might be able to,” said the demon. Elated, the boy said, “Well, then, what kind of food would you like?” But the demon replied, “Ask no more. You will certainly be horrified when you hear what I eat. Besides, you would never be able to provide it.”

Yet the boy Snow Mountains was insistent. “If you will just tell me what you want, I will try to find it for you.” The demon answered, “I eat only the tender flesh of humans and drink only their warm blood. I fly through the air far and wide in search of food, but people are protected by the Buddhas and gods so that, even though I want to kill them, I cannot. I can only kill and eat those whom the Buddhas and gods have forsaken.”

Hearing this, the boy decided to give his own body for the sake of the Law, so that he could hear the entire verse.

“Your food is right here,” he said. “You need look no further. Since I am still alive, my flesh is warm, and since my flesh is warm, so is my blood. Therefore, I ask you to teach me the rest of the verse, and in exchange, I will offer you my body.” Then the demon grew furious and demanded, “Who could believe your words? After I’ve taught you the rest of the verse, who can I call on as a witness to make you keep your promise”?

The boy replied: “This body of mine is mortal. But if I give my life for the Law, casting away this vile body that would otherwise die in vain, in the next life I will certainly attain enlightenment and become a Buddha. I will receive a pure and wonderful body. It will be like throwing away a piece of crockery and receiving a precious vessel in exchange. I call upon Brahmā and Shakra, the four heavenly kings, and the Buddhas and bodhisattvas of the ten directions to be my witnesses. I could not possibly deceive you in their presence.”

The demon, somewhat mollified, said, “If what you say is true, I will teach you the rest of the verse.” The boy Snow Mountains was overjoyed and, removing his deerskin garment, spread it out for the demon to sit upon while he preached. Then the boy knelt, bowed his head to the ground, and placed his palms together in reverence, saying, “All I ask is that you teach me the rest of the verse.” Thus he offered his heartfelt respect to the demon. The demon, seating himself on the deerskin, then recited these words: “Extinguishing the cycle of birth and death, one enters the joy of nirvana.” The moment he heard this, the boy was filled with joy, and his reverence for the verse was boundless. Resolving toremember it in his next life, he repeated it over and over again, and etched it deep in his heart.

He pondered, thinking to himself, “I rejoice that this verse [though it came from a demon] is no different from the teaching of the Buddha, but at the same time I lament that I alone have heard it and that I am unable to transmit it to others.” Thereupon he inscribed the stanza on stones, cliff faces, and the trees along the road, and he prayed that those who might later pass by would see it, understand its meaning, and finally enter the true way. This done, he climbed a tall tree and threw himself down before the demon. But before he had reached the ground, the demon quickly resumed his original form as Shakra, caught the boy, and gently placed him on a level spot. Bowing before him reverently, the god said, “In order to test you, I held back the Thus Come One’s sacred teaching for a time, causing anguish in the heart of a bodhisattva. I hope you will forgive my fault and save me without fail in my next life.”

Then all of the heavenly beings gathered around to praise the boy Snow Mountains, saying, “Excellent, excellent! He is truly a bodhisattva.” By casting away his body to listen to half a verse, the bodhisattva was able to eradicate offenses calling for twelve kalpas of the sufferings of birth and death [and attain enlightenment]. His story is referred to in the Nirvana Sutra.

In the past the boy Snow Mountains was willing to give his life to hear but half a verse. How much more thankful should we be to hear a chapter or even a volume of the Lotus Sutra! How can we ever repay such a blessing? Indeed, if you care about your next life, you should make this bodhisattva your example. Even though you may be too poor to offer anything of value, if the opportunity should arise to give up your life to acquire the Law of the Buddha, you should offer your life in order to pursue the Law."

Faith like fire and faith like water

"Among the people who believe in the Lotus Sutra today, some people's faith is like fire and other's faith is like water. Some people are aroused like burning fire during a sermon, but once they go away they forget all that they heard. When I say 'like water,' I mean a person who has constant faith. You have always called on me without fail, and therefore, your faith is like water. This is wonderful." -- Ueno-dono Gohenji (A Reply to Lord Ueno)

SGI member--"Do not take Nichiren literally"

"By the Great Good of the Venerable Maudgalyayana's believing in the Lotus Sutra, not only did he become a Buddha but his father and mother became Buddhas. His father and mother and so on for seven generations up and seven generations down and for immeasurable lives up and immeasurable lives down, beyond any expectation, became Buddhas. And even children, husbands and wives, subordinates, lay donors and immeasurable beings not only left the Three Evil Ways of Rebirth but all became Buddhas from the First Abode to Sublime Enlightenment. What he worships is the Buddha Shakya; the Dharma he believes is the Lotus Sutra." -- Urabon Gosho (Letter on the Urabon)

Please note, "What he worships is the Buddha Shakya; the Dharma he believes is the Lotus Sutra" but SGI claims that Nichiren meant something else. I don't think so.

Premptive strike against Russia's new cruise missles on the table

https://www.reuters.com/article/us-usa-nuclear-russia/us-would-destroy-banned-russian-warheads-if-necessary-nato-envoy-idUSKCN1MC1J6

When all the people recite Namu Myoho renge kyo

"When all the people under heaven and the various schools of Buddhism are converted to the one and real vehicle, and when only the Lotus Sutra flourishes and all the people recite 'Namu Myoho Renge-kyo' in unison, the howling wind will not blow down the branches, falling rain will not erode the soil, and the world will become as it was during the reigns of the Chinese Emperors Fu-hsi and Shan-neng. You will see that such times will come when calamities cease to exist, people live long meaningful lives, and men and their faith become eternal. There should be no doubt about the proof of tranquility in this very life." -- On Practicing According to the Teachings

Nichiren on cutting the thick rope of evil passions

"Therefore, the fool must by necessity believe in the Lotus Sutra... The thick rope of evil passions cannot be cut even by the great power of the wise, but it can be easily cut by the powerless fool with the small sword of the Lotus Sutra. "The essence of the Lotus Sutra is 'Namu-myo-ho-ren-ge-kyo.'" -- Ho'on Jo -- Recompense of Indebtedness

Why I never spare my voice

“You should read again and again the previous letter in which I explained that one should of course obey one’s teacher, sovereign, and parents, but should they commit wrongs, admonishing them is in fact being loyal to them,” (The Three Obstacles and four Devils)

“How could I ever feel distantly toward any of you? Even in the case of the Nembutsu priests, the Zen priests, and the True Word teachers, and the ruler of the nation and other men of authority, all of whom bear me such hatred— I admonish them because I want to help them, and their hatred for me makes me pity them all the more.” (Reply to the lay Priest Takahashi)

“If rumor spreads that you appear to be a votary of the Lotus Sutra, both those who are close to you and those who are not will unexpectedly admonish you as if they were your true friends, saying, “If you believe in the priest Nichiren, you will surely be misled.” (The Workings of Brahma and Shakra)

“The Classic of Filial Piety states, “[In a case of moral wrong,] a son must admonish his father, and a minister must admonish his lord.” (The Letter of Petition from Yorimoto )

“The Great Teacher Dengyo states, “In general, where unrighteousness is concerned, a son must admonish his father, and a minister must admonish his lord.” (ibid.)

“Yet not only do they fail to remonstrate with them, but they criticize one who does confront the Nembutsu school, which is strange indeed! As for Daishin-bo, as I wrote you before, please strongly admonish him by letter.” (The third Doctrine)

“It stipulates that, no matter how learned one may be, if one sees an enemy of the Lotus Sutra but fails to admonish that person out of fear, one will fall into the hell of incessant suffering.” (Letter to Akimoto)

“What is more, it was through the Lotus Sutra that these bodhisattvas attained Buddhahood, and because the Buddha fervently admonished them concerning it, they took solemn vows in the presence of the Buddha.” (On Prayer)

“The high minister Pi Kan, seeing that the Yin dynasty was on the path to ruin, strongly admonished the ruler, though it cost him his head.” (Opening of the Eyes)

“The hermit regretfully replied, “It is my fault for not having admonished you enough beforehand.” (Letter to the Brothers)

”But Punyayashas admonished him, saying, “Ashvaghosha, do not behead yourself ! Use that head and mouth to praise Mahayana.” (On Curing Karmic Disease)

“But because Kuan Lung- feng remonstrated with King Chieh of the Hsia dynasty and Pi Kan admonished King Chou of the Yin dynasty, their names have been handed down in history as those of worthies.” (op cit. Letter of Petition to Yorimoto)

“For years, therefore, I have continually admonished myself that, even though I might lack food or clothing, or be rebuked by my parents, brothers, teacher, and colleagues, or be persecuted by the ruler and all the people, if I were going to waver even in the slightest on that account, I would have done better never to have spoken out in the first place. ” (Letter to Misawa)

“Nichiren, who admonishes them for their evil, is father and mother to the ruler, and the teacher of all living beings.” (The Royal Palace)

“Is not a person of wisdom one who admonishes the ruler when the country is endangered or corrects others’ mistaken views? But in your case, no matter what error you may see, you will no doubt refuse to correct it for fear of society’s reaction.” (op. cit. Yorimoto)

The Nirvana Sutra states, “Human life runs its course more swiftly than a mountain stream; the person here today will not likely be here tomorrow.” The Maya Sutra reads, “Imagine, for instance, a flock of sheep being driven by a chandala to the slaughterhouse. Human life is exactly the same; step by step one approaches the place of death.” The Lotus Sutra states, 

“There is no safety in the threefold world; it is like a burning house, replete with a multitude of sufferings, truly to be feared.”

In these passages from the sutras, our compassionate father, the World Honored One of Great Enlightenment, admonishes us, the ordinary people of the latter age; it is his warning to us, his ignorant children. Nevertheless, the people do not awaken for even one instant; nor do they conceive a desire to attain the way for even a single moment. In order to decorate their bodies, which, if abandoned in the fields, would be stripped naked overnight, they spend their time striving to pile up articles of clothing.

When their lives come to an end, within three days their bodies will turn into water that washes away, into dust that mixes with the earth, and into smoke that rises up into the sky, leaving no trace behind. Nevertheless, they seek to nurture these bodies and to amass great wealth.

This principle has been known since ancient times, but today the situation is pitiable. The country of Japan has been visited by continuous famine for the last several years, and supplies of food and clothing are exhausted. The domestic animals have all been consumed, and persons who eat human flesh are appearing. They tear flesh from the bodies of the dead, children, and the sick, mix it with fish or deer meat, and sell it. People purchase this mixture and eat it. Thus, this country has unwittingly become an abode of great evil demons.

Moreover, from the spring of last year through the middle of the second month of this year, epidemics have spread throughout the country. In five families out of ten, in fifty households out of a hundred, all the members have died from disease. Others have escaped illness but are suffering from great spiritual distress, and thus are in even greater agony than those who are ill. Even the people who managed to survive have lost the children who used to follow them as closely as shadows, or the spouses from whom they had been as inseparable as a pair of eyes, or the parents upon whom they had relied as they would upon heaven and earth. For them, what meaning does life hold? How could sensible people not abhor this world? The Buddha taught that there is no safety in the threefold world, but the current state of affairs seems excessively tragic.

Although I myself am only an ordinary person, I informed the ruler that the Buddha had left behind teachings predicting such a situation. However, he did not heed my admonitions, but rather began to persecute me even more harshly, so there was nothing further I could do. This country has already become a slanderer of the Law, and by turning into an enemy of the Lotus Sutra, it has also made itself an enemy of the Buddhas and the gods of the three existences and the ten directions.

Please consider deeply. No matter what grave crimes I, Nichiren, have been charged with, I am a votary of the Lotus Sutra. No matter what grave crimes a person who chants Namu Amida Butsu may be guilty of, it cannot be denied that he is a follower of the Nembutsu. Because I chant Nam-myoho-renge-kyo with my own mouth, I have been reviled, struck, exiled, and had my life threatened. However, in spite of all this, I have continued to exhort others to do likewise. Am I not then a votary of the Lotus Sutra?

In the Lotus Sutra, it is stipulated that those who bear a grudge against its votary are destined to fall into the Avichi hell. The fourth volume states that the offense of harboring malice toward a votary of the Lotus Sutra in the latter age is graver than that of reviling the Buddha for an entire medium kalpa.2 The seventh volume teaches that people who disparage the votary will suffer in the Avichi hell for a thousand kalpas.3 The fifth volume states that after the Buddha’s passing, when the Latter Day of the Law arrives, a votary of the Lotus Sutra will certainly appear, and that at that time, in that country, an immeasurably great multitude of monks who either uphold or violate the precepts will gather and denounce the votary to the ruler of the country, causing him to be banished and ruined.

These passages from the sutra all coincide precisely with what has happened to me. I am therefore convinced that I will attain Buddhahood in the future. I will speak in more detail when we meet” (No Safety in the Threefold World)

“Question: What eye of wisdom allows you to perceive that the Nembutsu, Zen, and other schools of our time are the enemies of the Lotus Sutra and evil companions who are ready to mislead all people?

Answer: I do not state personal opinions, but merely hold up the mirror of the sutras and commentaries so that the slanderers of the Law may see their ugly faces reflected there and perceive their errors. But if they are incurably “blind,” it is beyond my power.

In the “Treasure Tower” chapter in the fourth volume of the Lotus Sutra we read: “At that time Many Treasures Buddha offered half of his seat in the treasure tower to Shakyamuni Buddha . . . At that time the members of the great assembly [saw] the two Thus Come Ones seated cross-legged on the lion seat in the tower of seven treasures . . . And in a loud voice he [Shakyamuni Buddha] addressed all the four kinds of believers, saying: ‘Who is capable of broadly preaching the Lotus Sutra of the Wonderful Law in this saha world? Now is the time to do so, for before long the Thus Come One will enter nirvana. The Buddha wishes to entrust this Lotus Sutra to someone so that it may be preserved.’ ” This is the first pronouncement of the Buddha.

Again the chapter reads: “At that time the World-Honored One, wishing to state his meaning once more, spoke in verse form, saying: ‘This holy lord, this World-Honored One, though he passed into extinction long ago, still seats himself in the treasure tower, coming here for the sake of the Law. You people, why then do you not also strive for the sake of the Law? . . . In addition, these emanations of my body, Buddhas in immeasurable numbers like Ganges sands, have come, desiring to hear the Law . . . Each has abandoned his wonderful land, as well as his host of disciples, the heavenly and human beings, dragons, and spirits, and all the offerings they give him, and has come to this place on purpose to make certain the Law will long endure. . . . as though a great wind were tossing the branches of small trees. Through this expedient means they make certain that the Law will long endure. So I say to the great assembly: After I have passed into extinction, who can guard and uphold, read and recite this sutra? Now in the presence of the Buddha let him come forward and speak his vow!’ ” This is the second proclamation of the Buddha.

The passage continues: “The Thus Come One Many Treasures, I myself, and these emanation Buddhas who have gathered here, surely know this is our aim. . . . All you good men, each of you must consider carefully! This is a difficult matter—it is proper you should make a great vow. The other sutras number as many as Ganges sands, but though you expound those sutras, that is not worth regarding as difficult. If you were to seize Mount Sumeru and fling it far off to the measureless Buddha lands, that too would not be difficult. . . . But if after the Buddha has entered extinction, in the time of evil, you can preach this sutra, that will be difficult indeed! . . . If, when the fires come at the end of the kalpa, one can load dry grass on his back and enter the fire without being burned, that would not be difficult. But after I have passed into extinction if one can embrace this sutra and expound it to even one person, that will be difficult indeed! . . . All you good men, after I have entered extinction, who can accept and uphold, read and recite this sutra? Now in the presence of the Buddha let him come forward and speak his vow!” This is the third admonition from the Buddha. The fourth and fifth admonitions are found in the “Devadatta” chapter, and I will deal with them later.” (op. cit. Opening of the Eyes)

“Adherents of the various schools may attempt to attack you by citing the passage from The Treatise on the Great Perfection of Wisdom that states, “If one denounces the teachings others follow out of love for one’s own, then even if one is the practitioner who observes the precepts, one will never escape the pains of hell.” Ask them whether they know why Nagarjuna wrote this admonition, and if Nagarjuna could possibly have been ignorant of how serious an offense it is to slander the true teaching by clinging to provisional teachings. He stated, “The various sutras are not secret teachings; only the Lotus Sutra is secret.”30 He declared that the Lotus Sutra alone is the seed of enlightenment, likening it to a great physician who can change poison into medicine. Is it possible that he later regretted having said these things, and therefore wrote that, if one denounces the teachings others follow out of love for one’s own, one will be destined to fall into the evil paths? If so, he would have been directly contradicting the truthful words of the Lotus Sutra, in which the Buddha states, “Honestly discarding expedient means” and “Not accepting a single verse of the other sutras.”31 This is hardly conceivable. Nagarjuna was a bodhisattva who appeared in accordance with Shakyamuni Buddha’s prediction, as well as a scholar in the direct lineage of the Buddha’s teaching. He may well have written this admonition in his treatise because he foresaw that such priests as Kobo and T’an-luan would slander the Lotus Sutra, the teaching that befits this age of the Latter Day of the Law. You should scoff at your opponents for not knowing the meaning of the words they cite. Tell them: 'Are you yourselves not followers of those destined to fall into the evil paths? How pitiful! Are you not to be counted among those who will suffer for countless kalpas to come?'” (Teaching Practice and Proof)

“He agonized over what course to take, but in the end, fearful of violating the Buddha’s admonition, made known his views to Emperor Kammu.” (Selection of Time)

“The Nirvana Sutra states: “If even a good monk sees someone destroying the teaching and disregards him, failing to reproach him, to oust him, or to punish him for his offense, then you should realize that that monk is betraying the Buddha’s teaching. But if he ousts the destroyer of the Law, reproaches him, or punishes him, then he is my disciple and a true voice-hearer.”

This admonition urged me on, and I spoke out against slander in spite of the various persecutions I faced, because I would have become an enemy of the Buddha’s teaching if I had not.

Slander can be either minor or serious, however, and sometimes we should overlook it rather than attack it. The True Word and Tendai schools slander the Lotus Sutra and should be severely rebuked. But without great wisdom it is hard to differentiate correctly between their doctrines and the teachings that Nichiren spreads. Therefore, at times we refrain from attacking them, just as I did in On Establishing the Correct Teaching for the Peace of the Land.

Whether or not we speak out, it will be difficult for those who have committed the grave offense of slander to avoid retribution. Our seeing, hearing, and making no attempt to stop slander that, if we spoke out, could be avoided, destroys our gifts of sight and hearing, and is utterly merciless.

Chang-an writes, “If one befriends another person but lacks the mercy to correct him, one is in fact his enemy.”3 The consequences of a grave offense are extremely difficult to erase. The most important thing is to continually strengthen our wish to benefit others.” (The Embankments of Faith)

“The heart of all these passages is the admonition to embrace and believe in the Lotus Sutra in this Latter Day of the Law.” (The Embankments of Faith)

“Nevertheless, I was concerned that any admonition would be taken by the ignorant as mere jealousy of his wisdom, and so I refrained from speaking out.” (On Persecution Befalling the sage)

“Then the unenlightened man said: “Listening to the teachings and admonitions of a sage like you, I find that the misunderstandings I have labored under in recent days are all suddenly dispelled.” (op. cit. Conversations Sage)

“The third volume of the Nirvana Sutra says: ‘If even a good monk sees someone destroying the teaching and disregards him, failing to reproach him, to oust him, or to punish him for his offense, then you should realize that monk is betraying the Buddha’s teaching. But if he ousts the destroyer of the Law, reproaches him, or punishes him, then he is my disciple and a true voice-hearer.’

“The meaning of this passage is that, if a person striving to propagate the correct teaching of the Buddha should hear and see others propounding the teachings of the sutras in a mistaken manner and fail to reproach them himself or, lacking the power to do that, fail to appeal to the sovereign and in this way take measures to correct them, then he is betraying the Buddha’s teaching. But if, as the sutras direct, he is not afraid of others but censures these slanderers himself and appeals to the sovereign to take measures against them, then he may be called a disciple of the Buddha and a true priest.

“Being therefore determined to avoid the charge of ‘betraying the Buddha’s teaching,’ although I have incurred the hatred of others, I have dedicated my life to Shakyamuni Buddha and the Lotus Sutra, extending compassion to all living beings and rebuking slanders of the correct teaching. Those who cannot understand my heart have tightened their lips and glared at me with furious eyes. But if you are truly concerned about your future existence, you should think lightly of your own safety and consider the Law above all. Thus the Great Teacher Chang-an states, ‘ “[A royal envoy . . . would rather], even though it costs him his life, in the end conceal none of the words of his ruler”91 means that one’s body is insignificant while the Law is supreme. One should give one’s life in order to propagate the Law.’

“This passage is saying that, even if one must give up one’s life, one should not conceal the correct teaching; this is because one’s body is insignificant while the Law is supreme. Though one’s body be destroyed, one should strive to propagate the Law.” (ibid.)

“And what of these admonitions of mine? Because people regard them with suspicion and refuse to heed them, disasters such as those we now face occur.” (Three tripitak Masters Pray For Rain)

“Now this great evil True Word doctrine has spread to Kamakura, deceiving the members of the ruling clan and threatening to bring about the destruction of Japan. This is a matter of the gravest import, and I have not discussed it even with my disciples. Instead I have dissembled, pretending ignorance and filling their ears only with attacks upon Nembutsu and Zen. But since my admonitions continue to go unheeded, without begrudging even my life, I will also tell my disciples what the true situation is.

“When I do so, they will be even more perplexed, saying that, no matter how admirable or worthy of respect Nichiren may be, he can scarcely surpass Jikaku and Kobo. I fear I will never succeed in banishing all their doubts. How can I dispel them?” (op. cit. Takahashi)

“It is a grave offense to go against these admonitions, and though invisible to the eye, the error piles up until it sends one plummeting to hell.” (Fourteen Slanders)

“My admonitions have surpassed even those set forth in the yüeh-fu poems of Po Chüi, and my prophecies are not inferior to those of the Buddha.” (The Actions of the Votary of the Lotus Sutra)

“In ancient China, King Chou of the Yin dynasty refused to heed the admonitions of his loyal minister Pi Kan and instead cut out Pi Kan’s heart.” (ibid.)

“But just as a high wind creates great waves, or a powerful dragon brings forth torrential rains, so my admonitions called forth increasing animosity.” (ibid.)

“However, he did not heed my admonitions, but rather began to persecute me even more harshly, so there was nothing further I could do. (op. cit. no Safety Threefold World)

“I, Nichiren, fearing these admonitions of the Buddha, accordingly accused all those throughout the nation who were deserving of it, and more than once I was condemned to exile or to death.” (Letter to Akimoto)

“Thus, although Shan-wu-wei, Hsüantsang, Kobo, Jikaku, Chisho, and the others put forth a variety of clever arguments, they could produce no passage of scripture proving the Lotus Sutra to be inferior to the Mahavairochana Sutra. Their whole argument rests solely on the question of whether the sutra includes mudras and mantras. Rather than writing hundreds of volumes of argument, traveling back and forth between China and Japan with their unending schemes, and arranging for the promulgation of imperial edicts in order to intimidate people, they would have been better off producing some clear passage of proof in the sutras themselves. Who then could have doubted their assertions??

Dewdrops accumulate to form a stream, and streams accumulate to form the great ocean. Particles of dust accumulate to form a mountain, and mountains accumulate to form Mount Sumeru. And in the same way, trifling matters accumulate to become grave ones. How much more so in the case of this matter, which is the gravest of all! When these men wrote their commentaries, they should have exerted themselves in examining both the principles and documentary evidence of the two teachings, and when the court issued imperial edicts, it, too, should have delivered its admonitions after thoroughly investigating both sides and citing some clear passage of proof.

Not even the Buddha himself could repudiate his statement that, among all the sutras he has preached, now preaches, and will preach, [the Lotus Sutra stands supreme]. How much less, then, can scholars, teachers, and rulers of states use their authority to do so! This statement [of the Buddha] has been heard by Brahma, Shakra, the gods of the sun and moon, and the four heavenly kings, and duly recorded in their respective palaces.

So long as the people truly did not know of this statement, it seems that the false interpretations of the teachers I mentioned spread without anyone incurring retribution. But once a person of forceful character has come forward to make this sutra passage known in a bold and uncompromising fashion, then grave matters are certain to occur. Because people have looked down on this person and cursed him, struck him, sent him into exile, or attempted to take his life, Brahma, Shakra, the gods of the sun and moon, and the four heavenly kings have risen up in anger and become that votary’s allies. Thus unexpected censures have come down from heaven, and the people are about to be wiped out and the nation destroyed.

Though the votary of the Lotus Sutra may be of humble background, the heavenly deities who protect him are fearsome indeed. If an asura tries to swallow the sun or moon, its head will split into seven pieces. If a dog barks at a lion, its bowels will rot. And as I view the situation today, the same sort of retribution is happening here in Japan.

On the other hand, those who give alms and support to the votary will receive the same benefit as though making offerings to the Lotus Sutra itself. As the Great Teacher Dengyo says in his commentary, “Those who praise him will receive blessings that will pile up as high as Mount Calm and Bright, while those who slander him will be committing a fault that will condemn them to the hell of incessant suffering.”

The person who offered a humble meal of millet to a pratyekabuddha became the Thus Come One Treasure Brightness. He who offered a mud pie to the Buddha became the ruler of Jambudvipa. 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!” (The Bodies and Minds of Ordinary Beings)

"From now on too, no matter what may happen, you must not slacken in the least. You must raise your voice all the more and admonish [those who slander]. Even if your life should be threatened, you must not falter in the least." (Kamatari Suggests the Fashioning of a Buddha Image)

"During the years of the Enryaku and Kōnin eras, the Great Teacher Dengyō admonished the priests and lay supporters of the six schools of Nara, saying: “The place that the teachers of these doctrines fall into in their next existence the disciples will likewise fall into, and the place the disciples fall into the lay supporters will likewise fall into. Should one not therefore take care to abide by the teachings clearly enunciated by the golden mouth of the Buddha? Should one not?” (The refutation of the Three Great Teachers)