Soka Gakkai scholars state "fact" when no fact exists

'Since karma is an essential property of every sentient individual, there is no trace in the Buddha’s teaching of such a thing as “collective karma”. This fact has profound moral implications.' -- Richard Gombrich expert on the Pali Canon of Buddhism and contributor to the SGI Institute of Oriental Philosophy [ http://www.iop.or.jp/Documents/1424/Gombrich.pdf ]

Of course there is collective karma. It is teaching in the Sutras [especially the Lotus Sutra] and it is an observable reality. 

"When he had spoken these words, there were some five thousand monks, nuns, laymen, and laywomen in the assembly who immediately rose from their seats, bowed to the Buddha, and withdrew. What was the reason for this? These persons had roots of guilt that were deep and manifold, and in addition they were overbearingly arrogant. What they had not attained they supposed they had attained, what they had not understood they supposed they had understood. And because they had this failing, they did not remain where they were.

The world-honored one was silent and did not try to detain them.

At this time the Buddha said to Shariputra, “Now this assembly of mine is free of branches and leaves, made up solely of the steadfast and truthful. Shariputra, it is well that these persons of overbearing arrogance have withdrawn. Now listen carefully and I will preach for you.” -- LS Ch. 2

And the four kinds of believers

who adhered to the doctrines then,

who heard Never Disparaging say,

“You will become buddhas!”

and through the causes thus created

encountered numberless buddhas—

they are here in this assembly,

a group of five hundred bodhisattvas,

and the four kinds of believers,

p.313men and women of pure faith

who now in my presence

listen to the Law.

In previous existences

I encouraged these persons

to listen to and accept this sutra,

the foremost in all the teachings,

unfolding it, teaching people,

and causing them to dwell in nirvana.

So in age after age they accepted and upheld

scriptures of this kind.

A million million ten thousand kalpas,

an inconceivable time will pass

before at last one can hear

this Lotus Sutra.

A million million ten thousand kalpas,

an inconceivable time will pass

before the buddhas, world-honored ones,

preach this sutra.

Therefore its practitioners,

after the Buddha has entered extinction,

when they hear a sutra like this

should entertain no doubts or perplexities

but should with a single mind

preach this sutra far and wide,

age after age encountering buddhas

and quickly completing the buddha way." - LS Ch. 20

Examples of collective karma are those with cerebral palsy, those born white, those killed in the holocaust, doctors, lawyers, indian chiefs. Either there is individual and group responsibility or there is none. Weal and woe either happens by chance, the will of god, or through the thoughts, words, and actions of individuals and groups. Those who have faith in the Lotus Sutra believe in personal and group responsibility caused by the thoughts, words, and deeds of individuals and groups accumulated since the infinite past. Who is the agent of your weal or woe? I hit my thumb with a hammer. I would be a fool to blame someone else. Likewise, only fools blame God, others, the environment, or chance for their fortune or misfortune.

"Question: If I have doubts, it is because I am an ignorant person. But if I doubt the words spoken to me by all persons of wisdom, then I will end up with nothing to believe in, and will merely live my life in vain, will I not?

Answer: In his dying instructions, the Buddha said, “Rely on the Law and not upon persons.” This means that if what a person says is not in agreement with what is expounded in the sutras, one should not believe it, no matter how fine the person may be...."

An example of Soka Gakkai's "negotiated truth"...

http://www.iop.or.jp/Documents/1424/SGI-Malaysia.pdf

and elsewhere:

Daisaku Ikeda: "Nichiren would sit down with Mohammad and they would discuss bringing peace to the world."

I guess, as SGI leader Joan Anderson once concluded, "the truth must be negotiated."

The reality is, Mohammad would have attempted to cut off the Buddha's and Nichiren's head as did Mohammad's followers who cut off the Buddhist Monks' heads in Nalanda and throughout India during the Middle Ages.

Why we shouldn't believe Daisaku Ikeda nor High Priest Nichinyo Shonin

"Question: If I have doubts, it is because I am an ignorant person. But if I doubt the words spoken to me by all persons of wisdom, then I will end up with nothing to believe in, and will merely live my life in vain, will I not?

Answer: In his dying instructions, the Buddha said, “Rely on the Law and not upon persons.” This means that if what a person says is not in agreement with what is expounded in the sutras, one should not believe it, no matter how fine the person may be...." -- Nichiren

Nichiren clearly states, "No teacher (mentor) necessary"

“...The Lotus Sutra is saying that those who are capable of preaching the Lotus Sutra deserve to be called observers of the precepts.” That is, such persons do not, as described in the sutras prior to the Lotus Sutra, have to observe the precepts under the supervision of a teacher. They have only to put their faith in this sutra to become observers of the precepts.".

Nichiren explains the phrase, "I am the only person who can rescue and protect others"

"This is why the second volume of the Lotus Sutra states: 'But now this threefold world is all my domain, and the living beings in it are all my children. Now this place is beset by many pains and trials. I am the only person who can rescue and protect others, but though I teach and instruct them, they do not believe or accept my teachings.'

This passage means that to us living beings the Thus Come One Shakyamuni is our parent, our teacher, and our sovereign. Although Amida, Medicine Master, and other Buddhas are sovereigns to us living beings, they are neither parents nor teachers. Shakyamuni is the only Buddha endowed with all three virtues and to whom we owe a profound debt of gratitude. There are parents and there are parents, yet none of them can equal Shakyamuni Buddha. There are all manner of teachers and sovereigns, but none as admirable as he is. Could those who disobey the teaching of this paresutrant, teacher, and sovereign possibly not be abandoned by the heavenly gods and the earthly deities? They are the most unfilial of all children. It is for this reason that the Buddha said, “Though I teach and instruct them, they do not believe or accept my teachings.” Even if they follow the sutras preached before the Lotus and practice them for a hundred, a thousand, ten thousand, or a million kalpas, if they do not believe in the Lotus Sutra and chant Namu-myoho-renge-kyo even once, they will be unfilial. They will therefore be abandoned by the sacred ones of the three existences and the ten directions, and hated by both the heavenly gods and the earthly deities. (This is the first of the five guides for propagation.)"

A suggestion for my SGI friends

For the SGI May Contribution Campaign, I suggest donating to SGIkeda what Nichiren received: Sweet potatoes, taro, bean cakes, a summer robe, a statue of Shakyamuni Buddha, a Samurai sword, a bottle of sake, or a bunch of coins.

Nichiren would be mortified. I'm just pissed

Association of Western Buddhist leaders

Rev. Tenku Ruff Soto Zen Buddhist Association, President Ven. Bhikkhu Bodhi Buddhist Global Relief, Chair Buddhist Association of the United States, President Rev. Shugen Arnold Zen Mountain Monastery, Abbot Zen Center of NYC Rev. Linda Ruth Cutts San Francisco Zen Center, Central Abbess James Lynch Buddhist Council of New York, President Rev. angel Kyodo williams newDharma Community, Spiritual Director, USA Buddhist Action Coalition, Co-Founding Organizer, New York Rev. Kosen Gregory Snyder Brooklyn Zen Center, Senior Teacher Buddhist Action Coalition, Co-Founding Organizer, New York Rev. Gaelyn Godwin Houston Zen Center, Abbot Houston, Texas Rev. Zenshin Greg Fain Tassajara Zen Mountain Center, Head of Practice Rev. Wendy Egyoku Nakao Zen Center of Los Angeles, Abbot Rev. Shinchi Linda Galijan San Francisco Zen Center, President Sharon Salzberg Insight Meditation Society Barre, MA Rev. Myozan Kodo Kilroy Irish Buddhist Union, President Adin Strauss Soka Gakkai International-USA, General Director Rev. Hoka Chris Fortin Everyday Zen Foundation, Dharma Heart Zen Rev. Shosan Victoria Austin San Francisco Zen Center Rev. Zenki Mary Mocine Vallejo Zen Center, Abbess Rev. Jokai David Blackwell Yokoji Zen Mountain Center, Vice-Abbot Eihei Peter Levitt Salt Spring Zen Circle, Founder Rev. Kanzan Bruce Fortin Occidental Laguna Sangha Rev James Myoun Ford Blue Cliff Zen Sangha Rev. Myogen Kathryn Stark Sonoma Valley Zen Group Rev. Koshin Christine Palmer Marin Zen Meditation Rev. Anne Seisen Saunders Sweetwater Zen Center National City, CA Rev. Melissa Myozen Blacker Boundless Way Zen Temple Worcester, MA Rev. Josh Jiun Bartok Greater Boston Zen Center Rev. Renshin Bunce Beginner’s Mind Zen San Mateo CA Frank Ostaseski Metta Institute, Sausalito CA Eugene Cash Spirit Rock Meditation Center, Teachers Council, Woodacre, CA San Francisco Insight, Founder, San Francisco CA Larry Yang Spirit Rock Meditation Center, Teachers Council, Woodacre, CA East Bay Meditation Center, Co-Founding Teacher, Oakland CA Insight Community of the Desert, Founding Teacher, Palm Springs CA Oren Jay Sofer Spirit Rock Meditation Center, Teachers Council, Woodacre, CA Rev. Gesshin Greenwood Blue Cliff Zen Sangha Rev. Teijo R Munnich Great Tree Zen Women’s Temple, Abbess Alexander NC Joryu Harris Treetop Zen Center Rev. Myo-O Habermas-Scher Dharma Dance Sangha Minneapolis, MN Phoebe van Woerden Pine Mountain Buddhist Temple, Head Monk Ozena Valley CA Andrea Fella Spirit Rock Meditation Center, Teachers Council, Woodacre, CA Insight Meditation Center, Teacher, Redwood City, CA Barbara Salaam Wegmüller Spiegel Sangha Zen Peacemakers Switzerland Beth Sternlieb InsightLA Santa Monica, CA Anne Cushman Spirit Rock Meditation Center Erin Treat Vallecitos Mountain Retreat Center, Guiding Teacher, Vallecitos NM Spirit Rock Meditation Center, Teachers Council, Woodacre, CA Durango Dharma Center, Resident Teacher, Durango CO Rev. Patricia Dai-En Bennage Mt. Equity Zendo, Jihoji, Abbess Emerita Lewisburg, Pa Rev. Eido Frances Carney Olympia Zen Center Olympia, Washington Rev. Kenshin Catherine Cascade Bird Haven Zendo Cheshire, Oregon Roland Wegmueller Spiegel Sangha Zen Peacemakers Switzerland Rev. Mark Lancaster Generous Heart Sangha Bainbridge Island, Wa Dr. Bonnie Duran Spirit Rock Meditation Center, Teachers Council, Woodacre, CA Rev. Taigen Dan Leighton Ancient Dragon Zen Gate Chicago, Illinois Rev. Kojun Dana Lederhos Upright Noble Zen Anchorage, Alaska Dr. Jack Kornfield Spirit Rock Meditation Center Woodacre California Rev. Grace Schireson Central Valley Zen Stanford, California Rafe Jnan Martin Endless Path Zendo Rochester, New York Rev. Eugene Bush Santa Cruz Zen Center Arcata Zen Group, California Rev. Jiko Nakade Daifukuji Soto Mission Kona, Hawaiʻi Rev. Jisen Coghlan Boise Zen Center Boise, Idaho Rev. Myō Denis Lahey Hartford Street Zen Center, Abbot San Francisco, California Jeffrey Bon Soeng Kitzes Kwan Um School of Zen Oakland, California Rev. Dr. Douglas San’un Phillips Empty Sky Sangha West Cornwall CT/ Lexington MA Nikki Mirghafori Spirit Rock Meditation Center, Teachers Council, Woodacre, CA Insight Meditation Center, Redwood City, CA Kittisaro & Thanissara Sacred Mountain Sangha, Guiding Teachers, Sebastopol, CA Spirit Rock Meditation Center, Teachers Council, Woodacre, CA Insight Meditation Society, Core Teachers, Barre, MA Dharmagiri Sacred Mountain Retreat, Guiding Teachers, S.Africa Paul Gyodo Agostinelli Eon Zen Center Boulder, CO Arlene Lueck San Francisco Zen Center San Francisco,California Tim Sampson Calgary Soto Zen Calgary, Alberta, Canada Rev. Daigaku Rumme Confluence Zen Center St. Louis, MO Rev. Colin Gipson San Antonio Zen Center San Antonio, Texas Rev. Ben Connelly Minnesota Zen Meditation Center Minneapolis, MN Rev. Ryuzen Robby Pellett One Pine Hall Seattle WA Barry Magid Ordinary Mind Zendo New York, NY Robert Chodo Campbell New York Zen Center for Contemplative Care, Guiding Teacher Koshin Paley Ellison New York Zen Center for Contemplative Care, Guiding Teacher Dosho Port and Tetsugan Zummach Nebraska Zen Center, Teachers Omaha, NE Myoshin Kate McCandless and Shinmon Michael Newton Mountain Rain Zen Community, Co-guiding teachers Vancouver, BC Canada Eiko Joshin Carolyn Atkinson Everyday Dharma Zen Center Santa Cruz, CA Rev Dr Zen Ho Taikyo Morgans Buddhist Council Wales, Vice Chair Zen Association Wales Lampeter, Ceredigion, Wales, UK Rev. Zenshin Florence Caplow UU Buddhist Fellowship and UUCUC Urbana, IL Rev Diane Eshin Rizzetto Bay Zen Center Oakland, CA Dojin Sarah Emerson and Korin Charlie Pokorny Stone Creek Zen Center Sebastopol, CA Rev. Petra Hubbeling Zen Peacemakers Low Lands The Netherlands Edward Espe Brown Peaceful Sea Sangha Fairfax, CA Rev.Myoshin Kaniumoe ‘Alaneo Zendo Hilo, Hawaii, USA Rev. Genjo Marinello Dai Bai Zan Cho Bo Zen Temple: Chobo-Ji Seattle, WA, USA Rev. Myoyu Andersen Great Plains Zen Center Monroe, WI Rev. Jyoshin Clay Dharma Rain Zen Center Portland, OR, USA Rev. Peg Syverson Appamada Austin, TX USA Mushin Terris Sangha Jewel Zen Center Corvallis, OR Benjamin Mui Pumphrey Shenandoah Zen Waynesboro, VA Rev. Nomon Tim Burnett Red Cedar Zen Community Bellingham, WA Rev. Daishin McCabe Zen Fields Ames, Iowa Shinge Roko Sherry Chayat Zen Studies Society and Zen Center of Syracuse, Abbot New York, NY and Syracuse, NY Rev. Kotoku Crivello Deep Spring Temple, Resident Head Priest Zen Center of Pittsburgh Rev. Michael Shoryu Fieleke Morning Star Sangha Newton, MA Rev. Dokai Georgesen Hokyoji Zen Practice Community Eitzen, MN Rev. Jisho Warner Stone Creek Zen Center, Longmont, CO Heather Sundberg Spirit Rock Meditation Center Mountain Stream Meditation Center, CA Judy Roitman Kansas Zen Center Lawrence, KS Matthew Brensilver Spirit Rock Meditation Center, Teachers Council Heiku Jaime McLeod Treetop Zen Center, Oakland Maine Rev. Enkyo O’Hara Village Zendo, New York City Rev. Domyo Burk Bright Way Zen, Portland OR Rev. Jisan Tova Green San Francisco Zen Center Pamela Weiss Spirit Rock Meditation Center, CA Seiso Paul Cooper Two Rivers Zen Community, Guiding Teacher Narrowsburg, NY Rev. Josho Pat Phelan Chapel Hill Zen Center, Abbess Rev. Shodo Spring Mountains and Waters Zen Community Rev. Konin Cardenas Ekan Zen Study Center Eve Myonen Marko Green River Zen Center Val Meiren Szymanski Bamboo in the Wind Zen Center, Abbess Anka Spencer Puerto Compasivo Mexico Donald Rothberg Spirit Rock Meditation Center, Teachers Council, Woodacre, CA East Bay Meditation Center, Oakland, California Rev. Reirin Gumbel Milwaukee Zen Center Rev. Gerry Shishin Wick Rev. Ilia Shinko Perez Great Mountain Zen Center, Co-spiritual Directors Berthoud, CO Rev Joan Hogetsu Hoeberichts Heart Circle Sangha, Abbot Ridgewood, NJ Seido Martin Empty Field ~ Zen West, Guiding Teacher Eugene & Blachly, OR Rev. Hirosato Yoshida Soto Mission of Hawaii, Shoboji, Resident Minister Honolulu, Hawaii Rev. Jundo Cohen, Treeleaf Sangha Ian Forsberg Hokoji, Guiding Teacher Arroyo Seco, NM James Baraz Insight Meditation Community of Berkeley Spirit Rock Meditation Center Rev. Jill Shunzan Kaplan Zen Heart Sangha Woodside CA Rev. Desmond Gando Gilna Sacramento Zendo, CA Sharda Rogell Spirit Rock Insight Meditation Center, CA Kate Lila Wheeler Spirit Rock Meditation Center, Teacher Barbara Joshin O’Hara Village Zendo New York City Rev. Myozen Joan Amaral Zen Center North Shore Beverly, MA Alexander Haley Northeast Minneapolis Meditation Community Gil Fronsdal Insight Meditation Center Redwood City, CA Susie Harrington Spirit Rock Meditation Center, Teachers Council Desert Dharma, Guiding Teacher, Moab, UT Rev. Inryu Bobbi Ponce-Barger All Beings Zen Sangha Washington DC Dr. Ann Pirruccello Vista Zen Center Vista, CA Rev. Joan Jiko Halifax Upaya Zen Center, Abbot Santa Fe, NM DaRa Williams Spirit Rock Meditation Center, Teachers Council Insight Meditation Society, Guiding Teacher, Barre MA New York Insight Meditation Center, Guiding Teacher, New York, NY Rev. Jay Rinsen Weik Rev. Karen Do’on Weik Buddhist Temple of Toledo Rev. Jeanne Dokai Dickenson Wild River Zen Center Nevada City, California Rev. Hozan Alan Senauk Muir Beach CA Rev. Gyokei Yokoyama Long Beach Buddhist Church Long Beach, CA Michael Kieran Honolulu Diamond Sangha Honolulu, HI Rev. Seikai Luebke Pine Mountain Buddhist Temple Maricopa, CA Rev. Joan Halifax Upaya Zen Center Santa Fe, New Mexico Dana DePalma Spirit Rock Meditation Center, Teachers Council, Woodacre, CA Rev. Toshu Neatrour Dragon Chant Zen Center Hume, VA Joseph Goldstein Insight Meditation Society Barre, MA Mark Coleman Spirit Rock Meditation Center, CA Anna Douglas, PhD Spirit Rock Meditation Center, Co-Founding Teacher Insight Meditation Tucson, Guiding Teacher Edward E. Hong Insight Meditation Society, President Barre, MA Ryushin Paul Haller San Francisco Zen Center San Francisco, CA Rev. Steve Aishi Sarian Three Treasures Zen Community San Diego, CA Joanne Friday Rhode Island Community of Mindfulness Wakefield, RI Diana Winston UCLA Mindful Awareness Research Center Spirit Rock Meditation Center Daniel Terragno Rocks and Clouds Zendo, Founding teacher and Spiritual Director Sebastopol, California John Martin Spirit Rock Meditation Center, Teachers Council Insight Upper Market, San Francisco, Guiding Teacher Peter Schneider Beginner’s MInd Zen Center Northridge, CA Dr. J. Lee Nelson Everyday Zen Seattle, WA Debra Chamberlin-Taylor Spirit Rock Meditation Center, Teachers Council Alexis Santos Insight Meditation Society Barre, MA Rev. Ryushin Hart Corvallis Zen Sangha Ryuten Paul Rosenblum Genrinji Rev. Koun Franz Zen Nova Scotia Rev. Daijaku Kinst Rev. Shinshu Roberts Ocean Gate Zen Center, Capitola CA Susan KoDo Efird Sky Above Great Wind Washington, D.C. Jeanne Anselmo, Dharmacharya Community of Mindful Living-Long Island, NY Joshin Byrnes Upaya Zen Center, Vice Abbot Rev. Meido Moore Korinji Rinzai Zen Monastery, Abbot Reedsburg, WI Henry Shukman Mountain Cloud Zen Center, Head Teacher Santa Fe, NM Rebecca Bradshaw Insight Meditation Society, Guiding Teacher, Barre, MA Insight Meditation Center of Pioneer Valley, Guiding Teacher Easthampton, MA Narayan Helen Liebenson Cambridge Insight Meditation Center, Guiding Teacher Insight Meditation Society, Guiding Teacher, Barre, MA Greg Scharf Insight Meditation Society, Guiding Teacher, Barre, MA Rev. Kathy Isshin Havens Soto Zen missionary for South America Jisui Zendo - Porto Alegre, Rio Grande do Sul, Brazil Rev Irène Kaigetsu Kyojo Bakker Zen Spirit Zen Center The Netherlands Laura O’Loughlin Brooklyn Zen Center, Lay Teacher and Founder Kakumyo Lowe-Charde Dharma Rain Zen Center, Co-Abbot Portland, Oregon Sydney Musai Walter Walking Mountain Zen Center Santa Fe, NM Ann Gleig University of Central Florida Orlando, Florida Mushim Patricia Ikeda East Bay Meditation Center, Core teacher Oakland, California Rev. Merle Kodo Boyd Lincroft Zen Sangha Atlantic Highlands, NJ Dh. Dennis Bohn Rock Blossom Sangha Brooklyn, NY Mitchell Doshin Cantor The Southern Palm Zen Group Boca Raton, FL Rev. Edward Keido Sanshin Oberholtzer Joseph Priestley Zen Community Northumberland, PA Rev. Keiryu Liên Shutt Access To Zen Oakland & San Francisco, CA Rev. Brian Joshin Byrnes Vice Abbot, Upaya Zen Center Santa Fe, NM Brian Lesage Flagstaff Insight Meditation Community, Flagstaff, AZ Vallecitos Mountain Retreat Center, Teachers Council, Vallecitos NM Spirit Rock Meditation Center, Teachers Council, Woodacre, CA Jan Chozen Bays and Hogen Bays Great Vow Zen Monastery, Abbots Zen Community of Oregon Portland, Oregon Carol Wilson Insight Meditation Society Barre, Massacheusetts Rev. Chimyo Atkinson Great Tree Zen Women’s Temple Alexander NC Max Erdstein Insight Meditation Center Redwood City, CA Revs. Diane Musho Hamilton and Michael Mugaku Zimmerman Two Arrows Zen Salt Lake City, Utah Rev. Paul Tesshin Silverman Tetsugyuji Zen Temple Yorktown Heights, NY Rev. Doyeon Park Won Buddhism of Manhattan New York, NY Rev. Maia Zenyu Duerr Upaya Zen Center Santa Fe, NM Rev. Dosung Yoo Won Dharma Center Claverack, New York Rami Efal Zen Peacemakers International, MA JoAnna Hardy Spirit Rock Meditation Center, Teachers Council, Woodacre, Ca. Meditation Coalition, Guiding Teachers Council, Los Angeles, Ca. Rev. Kiyonobu Kuwahara Berkeley Buddhist Temple, CA Kate Munding Spirit Rock Meditation Center, Teachers Council, Woodacre, CA Insight Meditation Community of Berkeley, Berkeley, CA Rev. Sangjin Song Youngsan University of Seon Studies Yeonggwang, South Korea Martha deBarros Everyday Zen Gendo Allyn Field Upper Valley Zen Center White River Junction, VT Jose Shinzan Palma Four Vows Sangha, Guiding Teacher San Diego, CA Rev. Sosan Theresa Flynn Clouds in Water Zen Center, Guiding Teacher St. Paul, MN Rev. Gretha Myoshin Aerts Kanzeon Zen Center Rotterdam The Netherlands

L. Ron Hubbard appropriated the Buddha's teachings. How much more so Daisaku Ikeda?

"Now, were somebody to claim that Scientology were not a religion, that religion was a disguise, this would be about the most erroneous statement that a man could make, because it is an extension, a direct extension, of the work of Gautama Siddhartha Buddha."-- L. Ron Hubbard

Why did Shakyamuni Buddha and Nichiren Daishonin never acquire wealth and Daisaku Ikeda is a billionaire

“If you want to make a little money, write a book. If you want to make a lot of money, create a religion.” -- L. Ron Hubbard

Ikeda created the religion of Ikedaism. Shakyamuni Buddha and Nichiren never created a religion. The religion of the Lotus Sutra is uncreate. Myoho renge kyo is now as it has been since time without beginning and as it will be in the future without end.

Are there features of Fascism in the Soka Gakkai a top ten post

1). "Ask in all that you do: What would the Führer do." -- Rudolph Hess Nazi leader

"You should continually ask yourself, what would Sensei do?" -- Tariq Hassan SGI leader

2). "Wherever you are, you owe thanks to the Führer, for his leadership enabled every victory." -- Rudolph Hess Nazi leader

"Having gratitude for Sensei assures us a glorious victory." -- Linda Johnson SGI leader

3). "You are all the scouts and the defenders of the National Socialist army of the movement. You are each indispensable and equal. Each of you is as unique in history as National Socialism itself. You are typically National Socialist." -- Rudolph Hess Nazi leader

"You are the youthful defenders of the Mystic Law. Let us protect our mentor and our noble SGI organization. You are all equal and each one of you has a mission only you can fulfill. You yourself are the Soka Gakkai." -- Nathan Gauer SGI Youth leader

4). "Being true to Hitler’s spirit means always being a model. “To be a leader is to be an example.” -- Rudolph Hess

"Having Sensei's spirit means being a model for others. Leaders must first set an example." -- Andy Nagashima SGI leader

The following passages with capitalized words are from Scruton along with commentary proving that the SGI has the essential features of Fascism :

“[Fascism is] more notable as a political phenomenon on which diverse intellectual influences converge than as a distinct idea; as political phenomenon, one of its most remarkable features has been the ability to win massive popular support for ideas that are expressly ANTI-EGALITARIAN.”

Despite their rhetoric, there is a huge chasm between general members and their religious leaders in the Soka Gakkai. If a general member or lower level leader disagrees with a higher level leader, it is always the general member who lacks faith or should reflect. If a leader visits the home of a member, the leader invaraibly leads prayers even if the member has been practicing many years more than the leader.

"Fascism is characterized by the following features (not all of which need be present in any of its recognized instances"): nationalism; HOSTILITY TO DEMOCRACY,” TO EGALITARIANISM”

Not one leader has ever been elected in the Soka Gakkai but they call themselves, “the flower of Buddhist democracy”. Whenever members like the IRG group or individuals bring up elections of leaders, the higher level leaders, questions their faith or spins it that, “the SGI is already a Buddhist democracy, of what use are elections.” A leaders term is indefinite and the higher level leaders serve at the whim of the unelected “President”. Some leaders have been Vice General Directors, General Directors, or Vice Presidents for decades.

‘and to the VALUES OF THE ENLIGHTENMENT” [The Age of Reason]:

Another name for this age is the Age of Free Thought. As we have seen there is no free thought in the Soka Gakkai. See how far one gets in the organization were one to take Shakyamuni, Buddha, Nichiren Daishonin, or Michio Kaku as their mentor instead of Daisaku Ikeda. Free thought extends to the sphere of freedom of study. One can not even study the various extant Gohonzons in the Soka Gakkai because it is forbidden to photograph the Gohonzon. Even an independent study of the Lotus Sutra and the writings of Nichiren Daishonin is frowned upon. One must utilize the commentaries of the mentor. There were dozens of debating societies during the Age of Enlightenment. There is no debate in the Soka Gakkai. It is the mentors way or the highway and they are loathe to debate the other Nichiren sects, particularly the Kempon Hokke.

“The CULT OF THE LEADER,”

One need only observe the 20 foot banners, monuments, plaques and reliefs of Ikeda to know that the Soka Gakkai is a cult of personality. The teaching of the Oneness of Mentor and Disciple too is evidence. The memorizations ["fusing with", "burning into ones life"] of Ikeda’s guidances, aphorisms and poems, is another example. Naming dozens of parks, buildings, schools, and monuments after Ikeda, is yet another example.

“AND ADMIRATION FOR HIS SPECIAL QUALITIES”:

His voluminous and often ghost written books, his hundreds of paid for honorarium; “his ability to read minds and know what others are thinking.”; “‘The sun always shining when he comes to visit.”; His fidelity; loyalty; sincerity; never erring on religious or secular matter; the list literally goes on and on.

“A RESPECT FOR A COLLECTIVE ORGANIZATION, AND A LOVE OF THE SYMBOLS associated with it, such as UNIFORMS, PARADES and ARMY DISCIPLINE”:

One finds dozens of claims of the inability of people to attain Buddhahood outside the SGI organization. Every Division has their own flag and special symbols. The SGI has its own flag and symbol. Uniforms were a big part of the USA organization for years and are still worn in Japan. Uniformity, especially among the young men’s division is highly valued. Many fail to move up the organizational ladder if they have a moustache or beard. They have grandiose parades and their young men’s and young women’s divisions are run with military inspired discipline.

“The ultimate doctrine contains little that is specific, beyond AN APPEAL TO ENERGY AND ACTION”:

“Victory or defeat”; “ever victorious”; “life condition”; “take action today”; “It is essential for our members to raise their voices and take action.”; “Develop the will and spiritual energy to guide your members.”; give your very life for the Soka Gakkai.” “A lion is fearless. A lion is never defeated. A lion never laments. A lion is swift. A lion roars. A lion runs. And, above all, a lion wins without fail.”

“Another way to look at fascism is as a movement of extreme racial or CULTURAL NATIONALISM, combined with ECONOMIC CORPORATISM and AUTHORATARIAN AUTOCRACY”:

The Soka Gakkai is a country within the countries to which it has spread. There most definitely is a culture of Soka. The minor differences in the organizations of the various countries is window dressing rather than a true cultural assimilation. We would not be wrong to say it is an organization based on the Japanese cultural baggage of Bushido or way of the warrior [fierce loyalty, honor, feudalism]. They are one of the largest multi-national religious corporations in the world.

“masked during its rise to state [world] power by PSEUDO-RADICAL POPULIST appeals to overthrow a conspiratorial elitist regime”:

Anyone who opposes the goal of “world peace” based on the Soka “value creation” philosophy are elitists, intellectuals, or priest-like.

“SPURRED BY A STRONG CHARISMATIC LEADER”:

Duh!

“WHOSE REACTIONARY IDEAS ARE SAID TO ORGANICALLY EXPRESS THE WILL OF THE MASSES”:

Nothing could be more reactionary than the autocratic pyramidal structure of the Soka Gakkai formulated by Three Presidents and perfected by Daisaku ikeda, “The Buddha of the modern age who looks upon the people as his children”.

“WHO ARE URGED TO ENGAGE IN A HEROIC COLLECTIVE EFFORT TO ATTAIN A METAPHYSICAL GOAL against the machinations of a SCAPE GOATED DEMONIZED ADVERSARY”:

Daisaku Ikeda’s Concept of Peace Cosmology is an example of SGI’s grandiose metaphysical goal. It doesn’t even limit the metaphysical goal to the earth but the entire cosmos. 

In his internal speeches since 1991, and in the latest Human Revolution series, we come to see that the evil Nichiren Shoshu priests and the the other evil Nichiren sects, in general, are the only thing preventing the realization of the worldwide actualization of Soka peace cosmology or the spread of the true teachings [Kosen Rufu].

“In any case, in most definitions of fascism the themes of conspiracism and a NEEDED SCAPEGOAT emerge”:

The Nichiren priests, in general and the Nichiren Shoshu, specifically, according to the SGI are the Third of the Three Powerful Enemies, to be crushed. They can’t even see that their high paid business suited lay leaders are what Dengyo terms, nominal Bhikksus or priests.

The parallels between fascism and the Soka Gakkai are conclusive. Other parallels are, elitism, xenophobia and drive for control, for example. Then there is the false propaganda and propagandists, those like yourself.

Daisaku Ikeda is not our pet devil nor is he even the reincarnation of Devedatta. He is our best friend in the entire World because without Ikeda and his organization, there would be no way to contrast the SGI with us.

Nichiren on failing to rebuke the enemies of the Lotus Sutra

"No matter what great good he may produce, even if he recites and copies the Lotus Sutra a thousand or ten thousand times, or perfects the way of contemplating the three thousand realms in one thought-moment, if he fails to rebuke the enemies of the Lotus Sutra, then it will be impossible for him to realize enlightenment. To illustrate, even if one has served the court for ten or twenty years, if, knowing of the ruler’s enemies, he fails to report them or to oppose them himself, then the merit of his service will all be lost and he will instead be guilty of a crime. You must understand that the people of today are slanderers of the Dharma." (Nanjõ Hyõe Shichirõ-dono gosho, STN 1: 321–22)20

Response to Sumeet

Recently an article appeared on the Guardian UK where a former Christian, a Jew and a Muslim wrote about quitting religion because they realised they were made to cultivate false beliefs about themselves and others. My story is about quitting the largest Buddhist organisation in the UK to reject fanaticism and the insult of diversity.

It is a dark evening at the ascent of December in London. Dressed in a green kurta, a traditional top worn by Indian men, I am sitting in a Buddhist group, facing the altar as about five of us recite prayers in the same rhythm, a symbol of uniting the depths of our lives in the pursuit of discovering wisdom and meaning. I am the only Indian person in the room; everybody else reflects some geography of the world, just like the ethnic geography of London.

In his book Longing for Paradise, Mario Jacoby [1] writes:

“The longing for freedom from conflict, suffering and deprivation is an eternal human dream of great emotional power. It is the dream of total happiness, embodied in almost all cultures as the myth of Paradise.”

I am in the Buddhist group of the largest Buddhist movement called Soka Gakkai International United Kingdom (SGI-UK), the British affiliate of the SGI that works for peace, culture and education. The SGI also promotes a dialogue of civilisations and so does its UK affiliate. If you were to go to one of the meetings of this group, you would be impressed by the willingness of people to engage in self-reflection, discussions on transforming oneself and on dialogue. What kind of dialogue? They believe that dialogue can be used as a nonviolent tool to transform conflicts. So do I. Well, this is where many of my personal nonviolent beliefs find roots in.

I believe that religion is an attitude towards life. I believe the purpose of a religion or a philosophy is to liberate people from all that prevents us from leading a fulfilling life; similar to what Jacoby postulates.

December 4th was the last meeting I attended at the SGI-UK. How could I be Indian and sit in a room with people who, like others, have gone into the homes of Indian people to discuss religion and have insulted their cultural beliefs? Whilst asking this question, I also ask Indian members of this peace organisation: How can you allow people to enter your homes and let them insult your culture? How can you sit and attend these meetings as they ask you to give up your cultural identity? Why should any of us have to give up our cultural identity?

The answer I received from members and faith leaders in this organisation was that ‘there is one single truth’. As a humanistic and liberal thinker, how could I sit there and hear people quote Buddhist texts to prove that ‘Christians can never be happy’, Hindus are deluded with multiple gods, others can also not be happy because ‘Buddhism alone’ leads one to the greatest truth in life. Fanaticism could not be expressed more eloquently.

Months later, as I recall episodes of trying to engage in a dialogue with local faith-leaders and members in the SGI-UK that Indian people have the right to maintain their cultural beliefs of wanting to pursue different spiritual paths, I realise that my efforts failed. Promoting dialogue and engaging in dialogue are two different exercises. This is an organisation where they allow Indian people to join first and then ask them to give up their cultural beliefs, a humiliation. In my experience, some Indian people have quit, whereas others create a façade where they agree to all that is being asked of them, but in private practise their culture. Surely, issuing a letter with terms and conditions that people have to adopt a new identity would be an honest disclosure.

I gave up my membership of this peace organisation in a nonviolent protest against the insult of Indian people and against the insult of diversity. The last meeting I attended, I was told ‘believe like the English do [that is, no other belief or faith can lead to happiness], or quit this group’. I quit. Having lived in England for many years, it is my belief and experience that the British society is more liberal than the British affiliate of the SGI.

What then is the purpose of me reflecting upon the SGI-UK and the race-relations disaster I have experienced? It is to say that fanaticism doesn’t belong to a particular religion; every religion is vulnerable to it. Religious groups, therefore, must be open in acknowledging and repairing their faults. After all, to experience our limitations, to acknowledge our flaws and to experience the vast potential of our lives is what makes us human. As a closing remark, I quote Mario Jacoby [2] from his book Shame and the Origins of Self-esteem:

“So strong is the drive to discover the wisdom of the unconscious, to find fulfilment in life by surrendering to something greater and transpersonal – a need that traditional religions once satisfied – that various sects… hold a definite appeal.”

References:

[1] Jacoby, M. (1985) Longing for Paradise: Psychological Perspectives on an Archetype. Boston, Massachusetts: Sigo Press.

[2] Jacoby, M. (1994) Shame and the Origins of Self-Esteem: A Jungian Approach. London: Routledge.

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Sumeet Grover is the founder of Global Poetry, dedicated to creativity, human dignity, dialogue and global citizenship. He is a winner of the Portico Brotherton Open Poetry Prize 2014 and was shortlisted for the Jane Martin Poetry Prize in 2014 & 2015. He has authored two books of poetry:House Arrest & Disobedience (2015) and Change (2011). Grover is a member of the TRANSCEND Network for Peace, Development and Environment and of the TRANSCEND Art & Peace Network.

I hate to give these SGI bastardos any ideas Sumeet but you have to understand that they only give lip service to the precept of Zuiho Bini or the precept of adapting to local customs. They export only the Japanese culture. In a sense, they are a Japanese Trojan horse. Their real aim is to destroy the culture of the home country by supplanting it with the Japanese culture. Here are two examples: 

https://markrogow.blogspot.com/2014/04/sgi-zuiho-bini-conforming-to-local.html

Sukreet, Nichiren mentions Shakra (Indra or Taishaku) a couple of hundred times and Brahma (Bontenno) a couple of hundred times, Vishnu, and Shiva, a few dozen times. Shakra and Brahma ARE on most Gohonzon. Shiva and Vishnu are on a few Gohonzons, particularly the Shutei Gohonzon, the main Gohonzon conferred by the Nichiren Shu. What harm would it be for SGI to highlight them in India or to mention that, in America or in Muslim countries that Jesus and Allah are really Buddhist gods who worship the Buddha and his disciples?

SGI members...Do you know why Nichiren never advocated the building of Buddhist halls or Pagodas (temples or SGI Kaikans)?

"I DO not build Buddhist halls or pagodas, I do not carry out almsgiving. The only thing I hold precious is my life, and this I have offered to the Lotus Sutra.

The Buddhas of the three existences of past, present, and future, when they were still ordinary mortals, all offered their lives to the Lotus Sutra and thus were able to become Buddhas.

For this reason, the names of all the various Buddhas are prefixed by the word namu. Namu is a word of the language of India, and in this country it means “to dedicate one’s life.” Explaining the term “to dedicate one’s life,” T’ien-t’ai says it means “to single-mindedly dedicate one’s life.” By offering their lives to the Lotus Sutra, they became Buddhas. And now I, Nichiren, am offering my life to the Lotus Sutra . . ." -- On Namu

Shakyamuni Buddha or Daisaku Ikeda

The following is the last post of a debate on the "100" passages of proof on the identity of the Original Eternal Buddha [Shakyamuni] that I had with an SGI YMD leader on the now defunct Nichiren Sangha debate forum. The debate proves the superiority of our doctrine and understanding to that of the Soka Gakkai's. It also proves our superiority by virtue of the actual fact of winning the debate [IMHO].

Soka Lion: Let alone giving room for historical context. And if this specific 'ancient Buddha in our minds' is so vital to Nichirens teachings, why didn't he write much and much more about it (him?)?

Mark: Namu Myoho renge kyo is the very heart of the teachings but it is only a "fourfold verse". The Flower Garland and Nirvana Sutras are much longer than the Lotus Sutra. There are Fourteen Chapters of the Theoretical Section of the Lotus Sutra but the first 1/5th of the Hoben-pon [2nd Chapter] is the heart and soul of the entire 14 Chapters. The same goes for the Jiga-ge [verse section of the 16th Chapter] and the 14 Chapters of the Essential Teachings. It is the profundity of the principle of the Eternal Shakyamuni as Gohonzon, both within the mind and as subject of the Object of Worship, which is of utmost importance. Everything has its vital point or points. certainly Mentor-disciple is not one of these vital points. When is the last time you were taught in an SGI lecture of the vital importance of Shakyamuni Buddha to your faith? Once? Never? I will correct this "oversight" for your sake and for the sake of future generations.

Lion: What does Mark mean here?

He's responding to my critique of how he uses his '100 passages of proof' by confirming the relative length of Nam-myoho-renge-kyo, comparing the lengths of two sutras to the Lotus Sutra and confirming the esssential sections of the Lotus Sutra. He then goes on to state that the profundity of a principle is of utmost importance. Mark is not answering the actual question here, nor the actual point of my essay. Instead he is confirming my point that he seems to interpret the Gosho according to his own reading of certain phrases.

Mark: You wrote, and I quote, "And if this specific 'ancient Buddha in our minds' is so vital to Nichirens teachings, why didn't he write much and much more about it (him?)?" I did answer your question. The Buddha preached little about Myoho renge kyo as the heart and soul of the Lotus Sutra [the Secret Law of Namu Myoho renge kyo] other than veiled references such as, "this Sutra" and Nichiren rarely indicated that the ancient Buddha who exists in the mind, is Shakyamuni Buddha of the Juryo Chapter of the Lotus Sutra. However, he wrote enough about it and the importance of Shakyamuni Buddha, that even a cursory reading of the writings reveals that what I say is true. Then you immediately jump to mentor and disciple. Is it because the argument about Shakyamuni Buddha, you can not win? Your [SGI's] problem is that you can not win the debate about mentor disciple either, as we will see. Let me just leave you with a small teaching from Tientai, to understand the importance of the Master of Teachings Lord Shakya, not as a disembodied truth principle [Buddha-nature] but as the living manifestation of the Law.

"In his Miao-fa lien-hua-ching wen-chu (Textual Commentary on the Lotus Sutra), Tientai states:

"1. The Buddha is one's focus of devotion in the true sense. He is the savior who delivers human beings from their sufferings and fulfills their desires and is also the figurative parent and lord of humankind. Thus one should offer prayer and reverence to him with an attitude of total dedication and of obedience to his teaching. (This is reguarded as the "first step" view of the Buddha).

2. When considering the essence of the Buddha objectively, the discriminating person thinks of his Law (that is, of the universal, logical truth of the universe), of justice and benevolence as the basic ideal virtues of humankind, and of selfless compassion as the means of saving all sentient beings.

3. Since the second interpretation alone is not sufficient to sustain a living faith, it must be merged with the first. Thus the third interpretation unites the abstract theory of the first with the concrete practice of the second.

4. When one has at last arrived at a state of profound faith, one has attained unity with the Buddha and is always embraced by him even if one's awareness of the Buddha is not perfect (that is to say, not in complete accord with the union of theory and practice set forth above in the third interpretation). In this fourth interpretation one has already achieved Buddhahood and sees the buddha-nature in all objects and beings one encounters and venerates all those objects and beings as buddhas. It is at this point that the Buddha-land, or paradise, becomes a reality rather than an ideal or goal."

SGI rejects the "first step" view of the Buddha which, according to Tientai, indicates a dead faith. Nichiren Daishonin and we embrace Tientai's and Nichiren's "first step" view of the Buddha which indicates a living faith.

Lion: "The importance of mentor and disciple Mark himself pointed out in response to an argument I made. Meaning, Mark successfully claimed that Nichiren's main points were transmitted with the help of his core group of disciples. In other words, while Mark is saying here that 'certainly Mentor-disciple is not one of these vital points', he has shown clearly that without mentor and disciple Mark's own vital point or points would not have been perpetuated."

Mark: We follow the Law, the written words of the Lotus Sutra and Nichiren Daishonin. In this way, it can be said that we take the Law as mentor. From the standpoint of the oneness of person and Law, we are direct disciples of Shakyamuni Buddha and Nichiren Daishonin.

One of the most important causes of the disunity and divisiveness in the Nichiren community is following the person rather than the Law. The Six Senior Disciples themselves and those who followed them, in one way or another and to a greater or lesser degree, all failed to follow the Law rather than the person. Thus all these so-called disciples of the Daishonin created the foundation for the disunity and divisiveness in our community. Thanks to te advent of Nichiju Shonin who was born on April 28th 1314, we are able to know without a shadow of a doubt that the succession is through the scrolls of the Sutra and the writings of Nichiren Daishonin, not through the person, whether that person be Nikko, Nissho, Nichiju, Nichikan, Nissen, Nichinyo, Daisaku Ikeda, or Dave Cole.

Lion: Nichiren said this but meant that

When one presents Mark with Gosho passages that do not emphasize, or even contradict his point, he often retorts with accusing the other of using 'Nichiren said this but meant that.' Another way of saying that the only correct reading is a literal reading. Or is it? Because when we return to Mark's '100 passages....' how many times was this 'ancient Buddha in our minds' mentioned in that specific way? Once. Remember that this is the very passage that Shamon puts forth again and again to proof this point. What about the mentioning of Shakyamuni, or Buddha or even Eternal Buddha amongst the other '100 passages...'? If a literal reading is the way to go, how can it be that there are no other literal references to 'ancient Buddha in our minds'? If we use Mark's own standard of the '5 major works' as absolute standard and Shamon's repeated referencing, it seems as if this passage is being used to interpret all the other passages, even the entire Gosho. In other words, in those '100 passages...', when Nichiren writes Shakyamuni, or Buddha or even Eternal Buddha, does he really mean to say 'ancient Buddha in our minds'? But wait a minute. Isn't that using 'Nichiren said this but meant that'? Or are only other people held by that standard?

Mark: Honbutsu is Honbutsu. Eternal Buddha is Eternal Buddha. It always refers to Shakyamuni Buddha except in a few of the doctored SGI and Nichiren Shoshu translations. Ancient Buddha too refers to Shakyamuni Buddha who permeates both life and the environment. Here is what an SGI leader writes:

"He [Daisaku Ikeda] is like a motor spinning faster than I can imagine. When I connect my ichinen, my intention, my prayer, to his energy…I can move that much faster.

This morning as I was leading the daimoku (chanting of Nam Myoho Renge Kyo) in the Illinois Area Activity Center in Woodale (on Irving Park Rd.) I asked for Daisaku Ikeda to come and join me in my prayers…I chanted that he be with us the whole time I was chanting…and that each person chanting with me experience a closer connection to their own life than ever before…that they connect so powerfully to who they really are…that they experience a huge breakthrough from this half hour of chanting. I was chanting for President Ikeda’s energy to be right there in the room with us."

Has SGI added a new silent prayer?...

“We respectfully pray that Daisaku Ikeda the Original Holy One revealed in the Chapter of the Measure of Life of the Original Doctrine of the Lotus Sutra may be present.”

Ikedaism

http://www.sgi-usa.org/memberresources/video/iwa/2015/sep/?v=sep1_15

Holding up the Gohonzon so SGI members can see their ugly faces

“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 Prayer0

“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)

"Spiritual rape" -- former Bharat Soka Gakkai member

BSG (Bharat Soka Gakkai), the Indian branch of SGI, had taken a target of 100000 youth division members in last November 2015. Their target date was November 2017. In spite of their various on going campaigns and forced agendas, they were less than 4000 in October 2017.

During the year of 2016, many youths sacrificed their time, energy, money to rope in their friends, family and even strangers in the name of creating a better world (or to bring more money to the BSG fund and to chant the name of Ikeda as the sole rescuer of humanity out of misery). In the name of changing the world many youths caused numerous problems to their families, in their workplace and almost had no social life outside the Gakkai.

At the same time the planning board (half or all of them receiving hefty salaries out of members own contribution) was devising more articulate plans to use these sincere members so that they can say to the world, we kept our promise to Ikeda Sensei.

These sincere (brainwashed) youths were toiling like dogs, day and night to rope in new youths. It was really pity to see so many educated, healthy and pure hearted youths being used as baits to satisfy the ego of one person, their so-called mentor Ikeda Sensei. Nothing is a bigger crime than this. India, being a spiritual country, people take religion very seriously and it is one of the core aspect their lives, unlike the western world. Indian are mostly God fearing people and chanting and prayers are very common to them. In mostly urban population youth going through economic hardships, relationship issues, work challenges and living Away from family look for a solace or a ray of hope in the fine sounding words of Soka Gakkai. Everyone buys the idea, while I’ll change, the world will change. They are not aware that they are only marketing Ikeda’s name and derailing themselves from a normal life. No one is getting anything out of it other than Ikeda or his paid workers.

Coming to the so called 100000 transformative youth campaign, on October 31st, 2017. Bsg software automatically increased its youth division membership from 97000 to 99000. Those who don’t know what a membership software is, it’s a database of all the members and shows the current membership on screen. Which almost each leader can see through a log in ID.

So all the members who have worked like dogs were duped, cheated and humiliated. The pity is they are still not aware of this fact.

So this is how Soka Gakkai is cheating, using and exploiting its members. This may be called spiritual mass murder or rape. This is what Soka Gakkai is. I honestly feel more and more youth from India will read it and take precautionary steps to save themselves from SGI’s trap.

Though the BSG has close to 200000 memberships, hardly 20-30000 come to its regular meetings. God saves those people.

The Profound Philosophy of the Koran by SGI Vice General Director Danny Nagashima with Comment by R. Boyce

The following was stated by Danny Nagashima, SGI Vice General Director in the October 2001 "Living Buddhism", p. 5: r

"In any religion -- including ours -- there maybe individuals who come to power and do not act in accord with the teachings in which they claim to believe. In that case, they are functioning according to the evil in their own hearts. We must distinguish between that negative function of the human heart and THE PROFOUND PHILOSOPHY OF THE KORAN. History has shown that much evil has been committed in the name of religion. That evil does not originate from the teachings of any religion; it stems from the distorted minds of leaders who mislead people." (emphasis added).

R. Boyce replies: "So, according to Danny, all religions are good (if pressed, he would no doubt recognize an exception for Nichiren Shoshu), its only the people who are evil. This is a complete reversal of the Daishonin's actual teaching as reflected in the Rissho Ankoku Ron that the primary evil arises from incorrect religions and teachings which distort peoples' minds and leave them prostrate on the ground."

*Bibliography for SGI's new paradigm:

"Soka Gakkai has become a moderate religious organization promoting cooperation and dialogue with other world religions." * -- SGI's new paradigm

*Bibliography for SGI's new paradigm: 

1). Nichiren's Deathbed Writing, in which he reversed his earlier Four Dictums... "Nembutsu leads to Eagle Peak, Zen is the teachings of Enlightened masters, Shingon will save the nation, and Precept school is a great patriot of the nation." 

2). Establishing the Peace Through Interfaith Gosho 

3). "Shakyamuni Buddha and I, Nichiren, said that but meant this." -- from Nichiren's most important work, Nichiren's Secret Oral Teachings 

4). "Brahmanism is alright with me." -- from Saicho's On The Equality of All Teachings