- ReplyDelete
- AnonymousJune 30, 2018 at 8:35 PMOf course rogrow does not understand this. It is called mindfullness and self insight. It is part of the 8 fold path. Part of the 4 noble truths. Rogee is all about magical thinking. Meaningless Chanting into stupification and craziness. Rogee is all right wing ayn rand sefishness, and guns. Probably even psychotropic drugs.ReplyDelete
It is all there. It is real buddhism,and the abandoment of dualism. The comprehension of following the middle way and a compassionate life. -
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Nichiren teaches:ReplyDelete
"Could one think it difficult for an asura to cross the great ocean? Could one possibly think it easy for a little child to overthrow a strong man? In like manner, the sutras preached before the Lotus Sutra explain that persons who have the seeds of the Buddha nature may attain Buddhahood, but nowhere is it stated that those whose seeds are hopelessly scorched can ever do so. It is only the good medicine of the Lotus Sutra that can readily cure this grave affliction.
Now, if you wish to attain Buddhahood, you have only to lower the banner of your arrogance, cast aside the staff of your anger, and devote yourself exclusively to the one vehicle of the Lotus Sutra. Worldly fame and profit are mere baubles of your present existence, and arrogance and prejudice are ties that will fetter you in the next one. Ah, you should be ashamed of them! And you should fear them, too!" -
Nichiren also teaches:ReplyDelete
"It also states: “One who creates evil karma in this life... will surely suffer in hell.... But by making offerings to the three treasures, one avoids falling into hell and receives the retribution in this life, in the form of afflictions of the head, eye, or back.” Great Concentration and Insight states, “Even if one has committed grave offenses... the retribution can be lessened in this life. Thus, illness occurs when evil karma is about to be dissipated.” In his Treatise on the Great Perfection of Wisdom, Bodhisattva Nāgārjuna says: “Question:... [Answer]: If that is so, then none of the sutras, from the Flower Garland to the Wisdom sutras, is a secret teaching, but the Lotus Sutra is secret.... [The Lotus Sutra is] like a great physician who can change poison into medicine.” T’ien-t’ai explained the quotation further, saying: “This can be likened to a skilled physician who can change poison into medicine.... That persons of the two vehicles were given the prophecy of their enlightenment in this sutra means that it can change poison into medicine. This is what Great Perfection of Wisdom means when it says, ‘The various sutras are not secret teachings; only the Lotus Sutra is secret.’” Great Concentration and Insight says, “The Lotus Sutra can cure them [illnesses], which is why it is called myō, or wonderful.” Miao-lo says, “Because it can cure what is thought to be incurable, it is called myō, or wonderful.” -
Nichiren also teaches:ReplyDelete
"Question: If, as you have stated, the benevolent deities inflict punishment on this country because it does harm to the votary of the Lotus Sutra, then epidemics should attack only the slanderers. Why is it that your own disciples also fall ill and die?
Answer: Your question is reasonable. Nevertheless, you are aware of only one side of the situation and not the other. Good and evil have been inherent in life since time without beginning. According to the provisional teachings and the schools based on them, both good and evil remain in one’s life through all the stages of the bodhisattva practice up to the stage of near-perfect enlightenment. Hence people at the stage of near-perfect enlightenment or below have faults of some kind, [but not those at the highest stage]. In contrast, the heart of the Lotus school is the doctrine of three thousand realms in a single moment of life, which reveals that both good and evil are inherent even in those at the highest stage of perfect enlightenment. The fundamental nature of enlightenment manifests itself as Brahmā and Shakra, whereas the fundamental darkness manifests itself as the devil king of the sixth heaven. The benevolent deities hate evildoers, and evil demons hate good people. Because we have entered the Latter Day of the Law, it is natural that evil demons should be everywhere in the country, just like tiles, stones, trees, and grasses. Good demons are few because sages and worthies are rare in this world. One would therefore expect to find more victims of the epidemic among Nichiren’s followers than among the believers of Nembutsu, or priests of the True Word, Zen, and Precepts schools. For some reason, however, there is less affliction and death among Nichiren’s followers. It is indeed mysterious. Is this because we are few in number, or because our faith is strong?" -
The Therevadan monks in Myanmar practice the Four Noble Truths, Eightfold Path, Mindfullness, and loving kindness, all the while killing and uprooting Muslims with their loving kindness.ReplyDelete
Here my dear anonymous, is the the Eightfold Path for the Latter Day:
The Buddha's Eightfold Path in light of the Lotus Sutra
Right Views: Viewing the Lotus Sutra as the quintessence of the Buddha's teachings.
Right Thought: "By what shall I cause the masses of beings to be able to enter the Supreme Way And rapidly achieve Buddhahood." (Lotus Sutra Chapter 16).
Right Speech: Teaching others to chant Namu Myoho renge kyo and rebuking slander of the Law.
Right Action: Action to spread the Lotus Sutra and repudiate slander .
Right Living: Not begrudging one's life to spread the Lotus Sutra.
Right Endeavor: Endeavoring to attain Buddhahood and causing others to do the same.
Right Memory: Remembering that one's life is eternal and that we are the original disciples of Eternal Buddha Shakyamuni of the Juryo Chapter of the Lotus Sutra.
Right Meditation: Chanting Namu Myoho renge kyo. -
A chat with doctor professor of Buddhism Richard Hayes
- Dr Richard Hayes is a Professor of Buddhism at McGill University, expert on the Pali Canon, former Theravadan Buddhist, and currently a Quaker. Dr. Mark Rogow is a layman of the Hokke [Lotus] sect.
- Richard: Doctor Rogow writes: "But Dr. Hayes repeatedly disparages the Lotus Sutra.
- I doubt that anyone but you cares what Dr Hayes thinks about the Lotus Sutra, Mark. But, as long as you are saying what other people think, there is no harm in being accurate in what you report. First, I do not disparage the Lotus Sutra itself. What I disparage is your interpretation of it. You have taken a beautiful text, full of subtle poetry, and turned it into an ugly travesty by which you go around passing negative judgement on every other Buddhist in the world, except for Nichiren (whom you don't really understand, except that you have a shadowy affinity with him because he apparently shared the same psychotic character disorder that obviously afflicts you). It is what you do with the text that appals me, sir, not the text itself
- Give it a rest, eh? Take a holiday from your obsessions. You might enjoy the break.
- Dr Hayes
Mark: Richard, you are breaking another of your precious precepts (not to lie). Fortunately, we have Deja News in which to prove my assertions that you have both disparaged the Lotus Sutra and you are a liar. If you press the issue, I will do a meticulous search and post every last post of yours to prove my point. If you apologize to the Buddha and the Lotus Sutra you will surely spare yourself some future grief.
Richard: The point I have made a few times is that the Lotus is so subtle and symbolic and playful and satirical that it is very difficult to grasp its meaning without first knowing a great deal about the dharma.
Mark: Then you should refrain from commenting on its meaning and you should praise it as have all Buddhas throughout space and time.
Richard: But then if one knows the dharma from other sources, then one doesn't really need the Lotus Sutra, since it has very little of value to add.
Mark: Some proof please? Can you please cite the teachings of Ichinen Sanzen and the Mutual Possession of the Ten Worlds anywhere save for the Lotus Sutra? Can you cite the prediction of Buddhahood for all beings without a single exception anywhere save for the Lotus Sutra? Can you cite the Eternal Life of the Tathagata anywhere save for the Lotus Sutra?
Richard: Because I say things like this, Mark Rogow says that I revile the Lotus Sutra.
Mark: Richard, whatever happened to Right Views and Right Memory? Advocating that we do not need the Lotus Sutra is to not revile it? Telling one's mother we do not need her is not to revile her?
Richard: And of course, following the peculiar logic of the Lotus Sutra itself, Mark is convinced that anyone who reviles the Lotus Sutra also reviles the Buddha and the Dharma.
Mark: Can we believe one who praises his good father while failing to praise his good mother? Can we believe that one heeds a good mother's instructions while reviling her? Scholarly understanding is not a necessary and sufficient condition for the aim of any Buddhist study, which is liberation. -
Debate continued:
Richard: I quite agree. Scholarly knowledge is not necessary, nor is it automatically sufficient for everyone. If one is really determined to be liberated, then that motivation can be used with any method to make one free.
Mark: Any Method? Even the historical Buddha taught only one method...The Eightfold Path.
Richard: The Buddha himself said that one can be liberated though intellectual work,
Mark: The Buddha's statement should not be taken out of the context of the entire canon. There are intellectuals working on better more efficient cruise missiles.
Richard: or through devotion to the Buddha
Mark: The Lotus Sutra is the mother of all Buddhas.
Richard: or through meditational practice, or through a combination of all three.
Mark: Some people meditate on how to make more money, attract more women, or on the Jesus Prayer. This is hardly what the Buddha had in mind. And if you think that by counting breaths alone, you can experience or attain Supreme Enlightenment, equal to that of the Buddha, you misunderstand the teachings. Yet, surely, one will achieve liberation by devoted practice and study of the Lotus Sutra alone given enough faith, even with only a superficial understanding of the context.
Richard: Right. I think this is much more likely to occur if one focuses on the positive messages of the Lotus Sutra.
Mark: The Lotus Sutra is stark naked reality. It is not a pie in the sky philosophy detatched from this world or a Pure Land beyond one's present situation. Punch a rock and you break your hand; deprecate a handsome person and you will be born ugly; rob a child of its food and one will suffer from hunger. Revile the Lotus Sutra and you become an anencephalic fetus in lifetime after lifetime for kalpas on end or suffer the worst afflictions imaginable, over and over and over, until one has expiated one's sin. Conversely, one who praises the Sutra will quickly attain Buddhood.
Richard: Unfortunately, some people just pick up on the negative tone of some parts of the Sutra, and they spend most of their time condemning other people, calling them dangerous, and saying they are leading billions of others to hell.
Mark: Only a fool would praise one who kills his mother.
Richard: People who are devoid of imagination and incapable of symbolic subtlety are likely to get dragged down into a kind of Lotus Sutra fundamentalism.
Mark: Those who are squinty eyed, bleary eyed, or blind can see little or nothing at all.
Richard: Their ranting then gives the entire sutra a bad reputation among other Buddhists.
Mark: Those who revile the Lotus Sutra are better off than those who have never heard the Sutra because they form a relationship to the Sutra. Those who form a relationship to the Sutra, whether that relationship is positive or negative come to understand the karmic Law of cause and effect.
Richard: I would add to that the importance of living according to the precepts. On a news group, people should give special attention to the four speech precepts: avoiding lying,
Mark: You are turning over a new leaf? Good for you Richard. -
Continued...
Richard: avoiding harsh and divisive speech, avoiding slanderous and libellous speech,
Mark: Then I can count on you to never once again deprecate the Lotus Sutra or its votaries?
Richard: and avoiding idle and pointless speech. (I keep thinking there ought to be a fifth speech precept encouraging being playful as much as possible so that you don't take yourself too damn seriously.
Mark: Isn't there a precept against jocularity Richard? Uhhoh, I caught you breaking the precepts again and in this, the Fearful Age! Thankfully, there are no longer any precepts Richard to be followed except one: Revere the Lotus Sutra and chant Namu Myoho renge kyo.
Richard: I'm sure if the Buddha had had eleven fingers instead of the usual ten, he would have had eleven precepts, making room for this important fifth one that I hanker to add.)
Mark: Richard, you really must go over the 500 precepts for monks. Are you not an extremely evil man for altering the teachings of the Buddha? If even a learned and wise man as yourself can not uphold the precepts, of what use are they for ignorant worldlings such as ourselves?
Richard: By the way, I don't expect that anybody but me reads everything that I write
Mark: I read much of what you write. You are a prolific writer. Why don't you determine to use your talents to praise the Lotus Sutra and bring benefit to the people?
Richard: and pays attention to the flak that I get from various quarters.
Mark: I only fault you for one thing Richard.
Richard: So probably nobody has noticed that Mark Rogow accuses me of hating the Dharma,
Mark: No Richard, I accuse you of praising the dharma but destroying its intent
Richard: Mark Vetanen accuses me of belonging to a dangerous and harmful cult so that I can have a better retirement and more worldly power,
Mark: I find that hard to believe about you.
Richard: and Mark Dunlop accuses me of being a disingenuous liar.
Mark: Don't be too hard on yourself Richard. As I have proven, according to Sutras, in this depraved age, in this degenerate age, there is not one person alive without faults.
Richard: I am plagued by three Marks. I reckon this proves the doctrine of karma. Because I was a Marxist in my youth, I am now a target for all these marksmen.
Mark: Very clever.
Richard: But I also look at the bright side. The Buddha was also bothered by three marks: impermanence, sorrow and non-self.
Mark: And that is why he taught the principles of permanence, joy, and true self.
Richard: And look at where that got him.
Mark: To the other shore -
You anonymous, are out of your league
Sunday, October 7, 2018
You anonymous are out of your league: Hinayana IS inferior to Mahayana
Buddhist parodoxes...hope you enjoy!
"Some mis-teach the principle of the equality of the Buddha and the common mortal because they misunderstand the principle of the general and the specific. They sometimes teach that the common mortal is equal to the Buddha and sometimes that the common mortal is superior. It is different, the Buddha proclaiming that the common mortal is equal to the Buddha, since this realty is a Buddhist paradox. Understanding [living] the paradox with gratitude for Shakyamuni Buddha is a necessary part of the subjugation of ego vital for awakening. Nichiren scolded the Zenmen for this same transgression as the some Nichiren sects. I can support this view with the authenticated writings of Nichiren and the Lotus Sutra. They who mis-teach the equality of the Buddha and the common mortal can not.
"Two but not two, one but not one".
Gratitude for Shakyamuni Buddha specifically and people generally is necessary for the subjugation of ego vital for awakening.
Another Nichiren school paradox is the following from Nikko's Twenty-six articles:
In one article, Nikko teaches that those who claim Gosho are forged are evil and in another article he teaches that those who forge Gosho are parasites. If the 26 Articles itself is forged [as asserted by many], there is no paradox. If they are true there is a paradox. However, it is a paradox easily resolved. One who criticizes false Gosho is upholding the Dharma while one who cites false Gosho is a parasite. It is equally true that one who criticizes authentic Gosho is evil and one who cites authentic Gosho is a disciple of Nichiren Daishonin.
Harder parodoxes to understand, Nichiren asserts that not only the Dharma Body of the Buddha has no beginning and no end but also the Reward Body and the Manifestation Body.
Still another paradox:
"I have accordingly quoted the passages from the Lotus Sutra that read, 'In the evil age of the Latter Day of the Law if there is someone who can uphold this sutra . . . ,' 'in the latter age hereafter, when the Law is about to perish . . . ,' and 'they [the Buddhas] make certain that the Law will long endure' in order to demonstrate the error [of believing that the Lotus Sutra has lost its effectiveness]. " -- Nichiren
But in order to assert that the Lotus Sutra has lost its effectiveness, the SGI often cites the following passage from Reply to Lord Ueno:
"Now, in the Latter Day of the Law, neither the Lotus Sutra nor the other sutras lead to enlightenment. Only Nam-myoho-renge-kyo can do so. This is not my own judgment. Shakyamuni, Many Treasures, the Buddhas of the ten directions, and the bodhisattvas who emerged from the earth as numerous as the dust particles of a thousand worlds have so determined it. To mix other practices with this Namu-myoho-renge-kyo is a grave error. A lantern is useless when the sun rises. How can dewdrops be beneficial when the rain falls? Should one feed a newborn baby anything other than its mother's milk? No addition of other medicines is needed with a good medicine. Somehow this woman remained true to this principle, and continued to uphold her faith until the last moment of her life. How admirable, how worthy!
With my deep respect,
Nichiren
The first day of the fourth month in the first year of Koan (1278)
The Soka Gakkai takes the Gosho out of context in order to debase the Lotus Sutra. What this does to their believers, their minds of faith, and to the teachings, is unpardonable.
The One Great Secret Law is Namu Myoho renge kyo. This is the teachings of Soka Gakkai, the Nichiren Shu, and the Kempon Hokke. The Nichiren Shoshu teaches that the One Great Secret Law is the DaiGohonzon. I will leave aside for the moment who is correct about the One Great Secret Law. Every last Nichiren Buddhist, from the newest member to the most experienced knows that there is no practice in the Latter Day other than chanting Namu Myoho renge kyo. SGI's oft repeated argument implying that the Nichiren Shu, the Honmon Butsuryu Shu, and the other Nichiren practitioners, neither practice nor understand the import of Namu myoho renge, is nothing but a straw man argument. It is a logical fallacy.
Lord Ueno is none other the young samurai, Nanjo Tokimitsu. This writing is from 1278 in response to offerings he received from Lord Ueno and in memorium for the death of Lord Ueno's niece. Here the Daishonin is stating that Namu Myoho renge kyo is the practice for the Latter Day. We read in an earlier part of this letter [which SGI members never cite] :
"After Many Treasures Buddha had closed the door of the treasure tower and the other Buddhas had returned to their original lands, not even Shakyamuni Buddha himself could have denied the Lotus Sutra, whatever other sutras he might have expounded in an effort to do so, because the other Buddhas had all joined in affirming its truth. That is why in the Universal Worthy and Nirvana sutras, which follow the Lotus Sutra, the Lotus Sutra is praised but never disparaged. Nonetheless, priests like Shan-wu- wei of the True Word school and the founders of the Zen school have repudiated the Lotus Sutra, and the entire Japanese nation has now taken faith in their teachings, just like those who were deceived by the rebels Masakado and Sadato. Japan is now on the brink of ruin because it has for many years been the archenemy of Shakyamuni, Many Treasures, and the Buddhas of the ten directions, and in addition, the person who denounces these errors is persecuted. Because such offenses thus accumulate one atop another, our nation will soon incur the wrath of heaven."
On the one hand we see that repudiating the Lotus Sutra is a cause for falling into hell and on the other hand we read that, "neither the Lotus Sutra nor the other sutras lead to enlightenment". How does one resolve this seeming paradox? Nichiren Daishonin writes in the True Object of Worship (Kanjin No Honzon Sho):
"Answer: This is a matter that is difficult to believe and difficult to understand. T’ien-t’ai defined two points that are “difficult to believe and difficult to understand.” One lies in the realm of doctrinal teachings and the other in the realm of meditative practice. With regard to the former, in the sutras preached before the Lotus Sutra we read that persons of the two vehicles and icchantikas, or persons of incorrigible disbelief, are forever barred from attaining Buddhahood, and that Shakyamuni Buddha, the lord of teachings, attained enlightenment for the first time in this world. Nevertheless, we find that the theoretical and the essential teachings of the Lotus Sutra repudiate both these statements. One Buddha who says two things as opposite as fire and water— who could believe him? This is the point that is “difficult to believe and difficult to understand” in the realm of doctrinal teachings.
The point that is “difficult to believe and difficult to understand” in the realm of meditative practice, concerns the principle of the hundred worlds and thousand factors and that of three thousand realms in a single moment of life, which explains that even insentient beings are endowed with the ten factors of life, and that they are endowed with both material and spiritual aspects.":
Thus we see that Nanjo Tokimitsu was confused by the Tientai practice of the Lotus Sutra that was prevalent in Nichiren Daishonin's day. The Lotus Sutra is practiced differently according to the time. Here Nichiren is talking about Tientai's Lotus Sutra teachings and practice. The Lotus Sutra itself must never be disparaged, contrary to the slanderous Soka Gakkai teachings. Disparaging the Lotus Sutra is why their members suffer in the Great Citadel of Hell, why Japan is on the verge of ruin, and why their teachings lead people into the Lower Three Worlds.
One can not read the entirety of the writings, especially the Five Major Writings, and perceive that Nichiren Daishonin disparaged the Lotus Sutra. Soka Gakkai practitioners are evil people, according to Nichiren Daishonin.
Here's one to solve:
Kanjin Honzon Sho ("True Object of Worship")
"It does not mean, however, that any of the Buddhas gives the seed of Buddhahood to the keeper of this sutra. The giver of the seed, the Lotus Sutra affirms, is none other the Original Buddha who reveals himself only in this sutra. It is the perfect Mahayana sutra that reveals the Buddha's accomplishment of a threefold procedure of teaching: To give the seed of Buddhahood to his sons; to grow it; and to let it bear fruit.
The Lotus Sutra is the most perfect of sutras, because it completes the three-fold procedure of teaching. The keeper of this sutra is endowed with the three causes of Buddhahood: the immanence of Buddha-nature, the wisdom for the realization of Buddha-nature, and the qualifications required for the development of Buddha-nature."
How does one develop that which is immanent? (I have worked out the answer if anyone is interested).
Another:
"All Gohonzons are the same but only the SGI Nichikan Gohonzon is valid."
Hope you enjoy!
Mark
"In the pre-Lotus sutras, as well as the theological section of the Lotus Sutra, various Buddhas and Sakyamuni Buddha were on the same level"
"Thus it was revealed that Sakyamuni had long been the Buddha since the eternal past, and it became clear that various Buddhas in other worlds were all manifestations of Sakyamuni Buddha. In the pre-Lotus sutras, as well as the theological section of the Lotus Sutra, various Buddhas and Sakyamuni Buddha were on the same level, each practiced Buddhism on their own. Therefore, those who considered various Buddhas to be their main figures of worship did not worship Sakyamuni. Now, however, as Sakyamuni was proved to be the Eternal Buddha, those Buddhas on the lotus petals in the Flower Garland Sutra, or Buddhas in the Hodo, Hannya, or Great Sun Buddha sutras all became subordinates of Sakyamuni Buddha." -- Opening of the Eyes
Therefore, the so-called SGI "Buddhas" including their mentor, are subordinate to Shakyamuni Buddha.
Saturday, October 6, 2018
Reverend Capon is unable to utter the lion's roar.
“‘The
monks [whom you are speaking of] preach various teachings, but still
they are not able to utter “the lion’s roar.”... Nor are they able to
refute and convert evil persons who go against the correct teaching.
Monks of this kind can bring no benefit either to themselves or to the
populace. You should realize that they are in fact shirkers and idlers.
Though they are careful in observing the precepts and maintain spotless
conduct, you should realize that they cannot achieve anything. [Then a
monk raises “the lion’s roar.”...] Those who break the precepts, upon
listening to his preaching, are all enraged to the point where they
attack him. This preacher of the Law, though he may in the end lose his
life, is still worthy of being called a person who observes the precepts
and brings benefits to both himself and others.’” -- Opening of the Eyes
Daisaku Ikeda slanderously teaches that faith in the Daimoku alone is INSUFFICIENT to attain Buddhahood.
https://groups.google.com/forum/#!topic/alt.religion.buddhism.nichiren/-inspxaiLT4
Nichiren clearly spoke out and challenged all the Buddhist sects of his time. He left his teacher and his school and went against their doctrines. The disciples and believers of Nichiren, predominantly ex Soka Gakkai members who claim that the SGI teachings have fallen into error and confusion, can also NOT be accused of breaking the disunity of the Buddhist order, since there is no Buddhist order.
Be well :)
Sangha - Before Chas get too carried away...
Chas argues that leaders (rather than correct faith) hold a sangha together.
He
also claims I'm setting up my own sangha. And of course, Chas loves the
notion that disrupting the sangha is one of the big no, no's in
Buddhism (well unless it's his organisation, his leaders and his
erroneous teachers who are doing the disrupting, in which case it's OK).
He uses this theme a lot in his attempts to frighten and scare SGI
members who might be reading this forum, into compliance. Rather like
his current SGI masters he uses the same tactic.
But
before Chas gets carried away with his new word, "sangha", lets just
pause to reflect on whether it's use by Chas and his SGI masters in this
way, is correct in terms of Nichiren's teaching. And also, consider the
use by WND Translators and Gosho committee of the term "Buddhist
Order", which is used as an alternative for sangha
First
the latter "Buddhist Order". In the Major Writings Series, which SGI
used up until just after it's excommunication, in the On Repaying Debts
of Gratitude, the phrase "treasure of the priesthood" is used.
In
the new translation (WND), "priesthood" was replaced by "Buddhist
Order", suggesting that SGI WND translation commitee saw an equivalence
between the term "Priesthood" and the phrase "Buddhist Order".
In this latter Gosho, "What It Means to Slander the Law", the
term "Buddhist Order" is again used. In the NOPPA translation, this
term is also used and later in that passage, "samgha" (sangha) is used
as an alternative term for Buddhist Order.
But this is what Nichiren tells us about sangha (buddhist order)...
"As
to the causes that condemn one to this hell, it may be said that those
who commit any of the five cardinal sins will fall into this hell. The
five cardinal sins are killing one’s father, killing one’s mother,
killing an arhat, causing a Buddha to shed blood, and causing disharmony
among the members of the Buddhist Order. In our present age, however,
since there is no Buddha now living, it is impossible to cause a Buddha
to shed blood. Likewise, since there is no Buddhist Order, it is impossible to cause disharmony among its members."
He goes on to say...
(Ibid)
"Thus
the only offenses possible are those of killing one’s father or killing
one’s mother. And since the laws of the sovereign are so strict in
their prohibition of the killing of a parent, it is rare to find anyone
who commits such an offense. Hence in our present age, one would expect
that very few people would fall into the Avīchi hell."
"However,
there are offenses that are similar in gravity to the five cardinal
sins. There are many persons who burn the wooden or painted images of
Buddhas or Buddhist halls and pagodas, who appropriate the lands donated
to such Buddhist images, who hack down or burn the stupas, or who kill
wise men. Such persons will fall into the sixteen separate places that
are attached to the Avīchi hell. Thus we may be certain that many of
those living in the world today will fall into these sixteen separate
places, and those who slander the Law will also fall into this hell."
He is explicit. "Disrupting the Buddhist Order is not possible in this age", at least according to Nichiren.
The
point of this Gosho, is to focus on the offenses that will cause one to
fall into Avinci Hell, that of slandering the True Law Dharma. It's all
about faith.
So
disrupting the mind of faith, leading believers down an erroneous path
away from Gohonzon and a belief in the power of faith in the Daimoku
alone as the only way to attain Buddhahood, is a grave offense.
Disrupting the Buddhist Order per se, is not, especially since Nichiren
states that this offense is impossible in the Latter Day.
Nichiren clearly spoke out and challenged all the Buddhist sects of his time. He left his teacher and his school and went against their doctrines. The disciples and believers of Nichiren, predominantly ex Soka Gakkai members who claim that the SGI teachings have fallen into error and confusion, can also NOT be accused of breaking the disunity of the Buddhist order, since there is no Buddhist order.
But
he didn't and wasn't able to because it was impossible to commit that
sin in this age. And the same is equally true today with the SGI and its
members, well, according to Nichiren.
What is a sin is slandering the true Law?
It
is not OK to teach people that there is a transmission through the
"mystic bond of mentor-disciple" and that if one does "follow the way of
mentor-disciple one cannot attain Buddhahood." Entry is through faith
in the Lotus Sutra alone and the attainment of Buddhahood through
embracing and sustaining faith in the Daimoku. So says Nichiren.
To
teach otherwise as the SGI and it's leaders do, to teach that embracing
and sustaining faith alone is insufficient, is a direct slander to the
True Law, totally inconsistent with Nichiren's teaching.
That
is what your "Mentor" is teaching Chas. One of the supposed "three
eternal mentors for kosen rufu" is teaching that faith in the daimoku
alone is insufficient to attain Buddhahood. That is the faith that SGI
is now spreading around the globe.
Nichiren goes on...
Ibid
"Question:
I understand now that the sin of slandering the Law is even graver than
the five cardinal sins. But just what does it mean to slander the
Law?"
Answer:
The Great Teacher T’ien-t’ai Chih-che in his commentary on the Brahmā
Net Sutra says, “‘To slander’ means to turn against.” Thus one who turns
against the Law is slandering the Law. Vasubandhu in his Treatise on
the Buddha Nature says, “To hate a thing is to turn against it.” The
meaning of this passage is that one who hates the Law and causes others
to reject it is slandering the Law."
Do
you not hate the Law with you words and actions when you teach that
embracing and sustaining faith alone is insufficient to inherit the
Law?
Do
you not hate the Law, when you falsely assert that the only way to
attain Buddhahood is by following the way of mentor-disciple?
Do
you not hate the Law, when you promote an unclear teaching based on
unclear and ill defined labelling, which you know is unnecessary and is
confusing (as a means to further your organisation and promote your
brand), and which results in people turning thier backs on the very
clear and very simple principle that entry is through faith alone and
that this is all they is need to attain Buddhahood?
If
I'm to fall into Avinci Hell, it won't be because I didn't follow your
"Mentor" Chas, or follow current SGI teaching, it will be solely because
I didn't have enough faith in the Law or was unable to sustain that
faith.
I have repeatedly drawn attention to the priority that Nichiren set. 1) Sutra, 2) latter commentators.
Nichiren
tells us that this priority should always be used. He also tells us
that it is unacceptable to use latter commentary when the meaning of the
Sutra is clear and that if there is a conflict between commentary and
Sutra, the commentary should be rejected and the Sutra accepted.
Applying
this principle to Nichiren's own work, is it acceptable to publish
lectures amd guidance when Nichiren's meaning is clear? For sure,
bringing in relevant context, for example when the writing's timeline
and relationship to other related Gosho or main themes is unclear. That
is helpful, so long as it's aim is to elucidate understanding, if
necessary and if accurate .
Inventing
an "SGI Teaching" of "mentor-disciple" and reinterpreting the Gosho to
support the new "sutra" you have invented is not.
Make
no mistake, SGI leaders, its study department and its "Mentor" concept
is all tertiary commentary on Nichiren's Gosho and the Sutra.
The priority is clear, Sutra, Nichiren's commentary, and lastly, anyone else.
Current
SGI mentor-disciple teaching, its lectures and guidance, it value
creation pedagogy, it's Human Revolution, it's supposed Buddhist
Philosophy are collectively, the SGI's "sutra" or teaching.
As
far as these accord with Nichiren's teaching and to the extent they
lead to correct faith and do not block the path to correct faith, they
are to be judged good/ bad, erroneous/accurate.
What
is not appropriate is that SGI's provisional teachings are used to
refute the True Law. When this occurs, one has slandered the True Law.
As Nichiren puts it...
Ibid
"If
we consider this fact, then we can see that, although one may simply be
following the teachings of the sutra that one believes in, if one
attempts to use that sutra to refute a sutra that is superior to it,
then one will be slandering the Law. And if this is the case, then those
persons who put their faith in provisional Mahayana sutras such as the
Meditation Sutra and the Flower Garland Sutra, though they may carry out
the practices prescribed in the text of the sutra, if they fail to set
aside such sutras and put their faith in the sutras that are superior to
them, or if they dare to assert that their own sutras are superior,
then they will in effect be slandering the Law. Thus, for example,
though one may understand the teachings as they are taught in the
Meditation and the other sutras, if a sutra appears that refutes those
teachings and yet one fails to accept that sutra, then one is slandering
theLaw. The principle here is the same as in the case of the Hinayana
sutras discussed above."
Does SGI "...dare to assert that their own sutras are superior..."?
If they do, "then they will in effect be slandering the Law."
By accepting, promoting and defending a teaching and fallacious intellectual framework, that states, "if
one forgets the way of mentor-disciple one cannot attain Buddhahood",
they dare to suggest that faith in the Daimoku alone is insufficient for
the attainment of Buddhahood.
You
assert the superiority of SGI's sutra over the Lotus Sutra and use the
teaching of the former to refute the latter. That is direct slander, no
good can come of it, for you, for the SGI, for it's leaders, for it's
mentors or for it's members or it's supporters.
SGI published that "it alone is responsible for its teachings and how it teaches.
Can
you understand the problem, the confusion SGI is creating by
mislabeling the teachings? Rather, it should be directing it's members
back to Gosho and set a clear and consistent priority between it's
guidance and Gosho. This would ensure that its members always understand
the latter is superior and encouraging them to reject and challenge
erroneous guidance.
It
can change its tack, focussing less on its leaders and the supposed
glories and achivements if Daisaku Ikeda and discouraging tendencies
towards idealisation and idolotry of this man.
This
stance, by the way, is entirely consistent with gus teaching on this
matter. He argues repeatedly that the tendency to idolise, idealise and
mythologise spiritual leaders is chatacteristic if false religions, The
results of doing this is that people end up existing to serve the
religion rather than the religion existing to serve the people.
Given
Daisaku Ikeda's utterances in this natter, it should be quite a simple
matter for the SGI to make this change and actively work against it's
members developing this unhealthy and counter productive ideation of
Daisaku Ikeda.
That
strategy will protect the SGI and it's members while censurinf any
corrupt leaders (which would be beneficial to the organisation and it's
members).
One
doesn't want corruption in such an organisation. The SGI's power and
wealth make it a very attractive target for people who have a veneer in
promoting a correct understanding of Nichiren's Buddhism, with little
care for its members and every care for using the organisation for their
own selfish gain. These people will fight and typically they will do so
using guile. The defense against such tactics? Clarity, openess,
transparency, challenge and accountability.
The
question is, has the SGI for all it's rhetoric about religion in the
21st Century and Buddhist Humanism, built an organisation that reflects
enlightened values in its structure, culture, and care for past members?
Gratitude for the many who built it, past and present and enlightened
conduct towards those it disagrees with, and an openness to outside
scrutiny?
I
leave others to consider how much say they had in the decision to
change the prayers. How much say they have in the building of yet
another Culture Centre for an organisation that has had a drop of 40% in
it's global membership, from 20 million to 12 million since 1988 and at
a time when the world, it's leaders and corporations should be doing
everything possible to reduce carbon emissions, pollution and
environmental impact in an effort to mitigate the risks to future
generations. Is investing money and organisational focus the best way to
do this? Has that debate even been started by the SGI leaders?
In
Rissho Ankoku Ron, Nichiren argued that embracing erroneous teachings
and slandering the True Law leads to internal strife and external
attack. The calamities that result from the three poisons of Greed,
Anger and Stupidity naturally play out in a nation so wrongly based. And
so with organisations that are likewise wrongly based. SGI is one such
organization. Can it find a way back? Part of me hopes so but the other
part says that it has gone too far down the wrong path.
For
the life of me I don't understand how the likes of Mr Harada, Mr Wada,
Mr Kaneda were able to turn the SGI UK leaders, who were firm and
crystal clear about The Buddhism of Nichiren Daishonin and who had
created such a glorious, effective organisation, into gushing,
incoherant Ikeda promoters, willing to teach something other than faith
in the Daimoku as the sole route to Buddhahood.
If
it wasn't buddhism, it could easily be the plot line from Star Wars as
members are turned from the light side to the dark, through trickery and
by stoking their anger in a perceived and widely promoted external
enemy.
The
result is the same, authoritarinism, tight central control, propaganda
and indoctrination of its faithful "storm troopers" and the loss of
their individuality for the "greater good" and the glory of their
"supreme leader"...lool come back Luke, the SGI needs you... ;)
Be well :)
Soka Gakkai refuses to meet in formal debate. Nichiren has this to say....
"You must not allow the towering pride of your present lifetime to plant the seeds of deluded wandering for endless kalpas to come. Let us make all haste to appeal to the authorities, make haste to meet face-to-face before them, and to put an end to these erroneous views!"
When a good monk sees someone trying to destroy the teachings
"Answer:
Your lack of understanding is great indeed! I am reminded of the words
of clear warning that the Scholar Manoratha gave to his disciple,
Bodhisattva Vasubandhu, as is written [in The Record of the Western
Regions]. “Manoratha said, ‘Do not attempt to argue over important
principles with the supporters of the various cliques; do not try to
define what is doctrinally correct when dealing with bands of deluded
persons!’ After he had delivered these words, he died.”
Your
lack of understanding is like that of the groups he mentions. But as it
happens, the Buddha, the World-Honored One, when he was preaching the
Lotus Sutra, in the course of that one sutra twice gave instructions
regarding its transmission.
Moreover,
when preaching another sutra, the Nirvana Sutra, he indicated how the
Lotus Sutra was to be transmitted. Thus in the Nirvana Sutra he stated:
“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.” The two Tripitaka masters, Shan-wu-wei and
Chin-kang-chih, and the two great teachers, Jikaku and Chishō, were
doing just that, using the Mahāvairochana Sutra, which is one of the
sutras embodying the provisional teachings, to destroy the Lotus Sutra, a
sutra of the true teaching.
Therefore
if I, Nichiren, fearful of the world, should fail to speak out, I would
be the enemy of the Buddha. Hence the Great Teacher Chang-an has
delivered his warning to students of the latter age, saying: “One who
destroys or brings confusion to the Buddha’s teachings is betraying
them. If one befriends another person but lacks the mercy to correct
him, one is in fact his enemy. But one who reprimands and corrects an
offender . . . is acting as his parent.”
I
have taken these words of Chang-an’s commentary thoroughly to heart,
and therefore I risk my life to speak out in reprimand. I remember that
Āryadeva, the fourteenth successor to Shakyamuni’s teachings, was
murdered, and Āryasimha, the twenty-fifth successor, had his head cut
off."
Josei Toda declared life itself Buddha contrary to the teachings of Nichiren..
Question:
The Zen school teaches that “the mind itself is the Buddha, and the
body is none other than the Buddha.” [What is your opinion on this?]
Answer:
A sutra states: “The mind is the utmost enemy, and this enemy works the
greatest evil. This enemy can bind persons and send them to the place
of King Yama. When you are burning alone in the fires of hell because of
the retribution for your evil deeds, you cannot hope to save the wife
and children you cherished, your brothers, or your kin.” And the Nirvana
Sutra says, “May I be the master of my mind and not let my mind become
my master!”
Deluded
and shameless as the mind is, to declare that “the mind itself is the
Buddha” is to be a person who supposes he has attained what he has not
attained, who supposes he has understood what he has not understood, is
it not?
"Question: What is the view of the Lotus school?
Answer:
The Lotus Sutra states, “If you are endowed with the thirty-two
features, then this will be true extinction.” And it says that [living
beings] “quickly acquire the body of a Buddha.”
But
the Zen school, revering the Buddha, which is the essential nature of
phenomena, supposes that the self and [Shakyamuni] Buddha are equal,
which is to fall into the error of overbearing arrogance. Surely a
person who does so will be condemned to the Avīchi hell. Hence the Lotus
Sutra says, “The monks who are overbearingly arrogant will fall into a
great pit.”
The Zen school says, “Go trampling on Vairochana’s head.” But who is this Vairochana?
Do
they mean the Dharma body that exists everywhere throughout the entire
realm of phenomena? If so, then the mountains and rivers, the great
earth itself, are all the body ground of Vairochana. This is Vairochana
as the essential nature of phenomena. This body ground is trampled on by
dogs and foxes and such like—it is surely not the property of the Zen
school alone.
Or
do they mean actually trampling on the head of the Buddha [Shakyamuni]?
But even the god Brahmā cannot see the top of the Buddha’s head, so how
could it be possible for ordinary mortals of an inferior level to
trample on it?
In
his relation to all living beings, the Buddha manifests the three
virtues of sovereign, teacher, and parent. To trample on the head of a
loving father whose kindness and virtue are so vast is to behave as an
extremely stupid and wicked person, one perversely sinful and void of
filial respect.
Even
the sacred texts of Confucius condemn such behavior, to say nothing of
the correct teaching of the Thus Come One! Could there be anyone so
foolish as to praise such wrong behavior, such an erroneous teaching,
and thereby incur immeasurably weighty blame?
When
the Buddha was in the world, we are told that Mahākāshyapa “bowed his
head in respectful obeisance.” But now that he has passed into nirvana,
these benighted Zen believers say they will trample on the Buddha’s
head—what fearful words! -- Nichiren
Josei
Toda and SGI too, are those who suppose they have attained what they
have not. Taking a chapter out of the Zen playbook, Josei Toda declared
life itself Buddha, contrary to the teachings of Nichiren.
Correcting a Soka Gakkai leader's poor understanding of the teachings
Originally Posted by PassTheDoobie
The
Unanimous Declaration by the Buddhas of the Three Existences regarding
the Classification of the Teachings and Which Are to Be Abandoned and
Which Upheld(originating from post 1657; continued on post 1686)
WNDII / pg. 835
Written by Nichiren
Therefore
The Profound Meaning of the Lotus Sutra says, “The nine worlds
represent the provisional, the world of Buddhahood represents the
true.”(3)
The
nine worlds that are provisional are the teachings set forth in the
first forty-two years. The world of Buddhahood that is true is that
which was preached in the last eight years, namely, the Lotus Sutra.
Therefore the Lotus Sutra is called the Buddha vehicle.
The
births and deaths occurring in the nine worlds exemplify the principles
underlying a realm of dreams, and hence they are called provisional
teachings. The eternally abiding nature of the world of Buddhahood
exemplifies the principles of the waking state, and hence it is called
the true teaching.
Therefore
we may say that the teachings set forth over a period of fifty years,
the sacred teachings of the Buddha’s lifetime, or all the various
scriptures, are made up of the provisional teachings preached in the
first forty-two years, which are designed for the instruction and
conversion of others, and the true teaching set forth in the last eight
years, which pertains to the Buddha’s enlightenment. Together the two
make up a period of fifty years. These two terms, provisional and true,
thus provide a mirror in which one may perceive the real nature of the
teachings without doubt or misunderstanding.
Therefore,
if one practices the Tripitaka teaching, thinking that after three
asamkhyas and a hundred major kalpas, one may in the end become a
Buddha, then one must generate fire from one’s body, “reducing the body
to ashes and entering extinction,” and thus destroy oneself. If one
practices the connecting teaching, thinking to become a Buddha after
seven asamkhyas and a hundred major kalpas, then likewise, as in the
previous case, one must reduce the body to ashes and enter extinction,
and thus destroy oneself, leaving no trace or form behind.
And
if one practices the specific teaching, thinking to become a Buddha
after twenty-two great asamkhyas and a hundred, a thousand, ten thousand
kalpas, this is to become a Buddha of the provisional teachings in the
dream realm of birth and death. Seen in the light of the waking state of
the original enlightenment of the Lotus Sutra, the Buddhahood of the
specific teaching is not true Buddhahood but a goal achieved in a realm
of dreams. Thus the path outlined in the specific teaching can never
lead to true Buddhahood.
In
the path to enlightenment set forth in the specific teaching, when one
reaches the first of the ten stages of development, one for the first
time to a certain degree cuts off ignorance and begins to gain
understanding to a certain degree into the principle of the Middle Way.
But when one does so, one realizes that the specific teaching presents
the three truths as separate entities not fused together. One thereupon
shifts to the perfect teaching, becoming a believer in the perfect
teaching, and thus no longer remains in the category of those who
embrace the specific teaching.
"So
what does the above say? It clearly states that the Nine Worlds of
Hell, Hunger, Animals, Asuras, Human Beings, Heavenly Beings,
Voice-Hearers, Cause-Awakened Ones, and Bodhisattvas are provisional
states of being. They are not what they appear or are generally
perceived to be. They are not a state that can be regarded as true." --
Thomas Pass the Doobie
RESPONSE: Nichiren
says nothing of the sort. The Nine Worlds are always mutually possessed
and the Three Bodies of the Buddha, including the Manifestation Body,
are all eternal. The Nine Worlds as taught in the Lotus Sutra are also
absolutely true.
Were
it true what Thomas Pass the Doobie asserts, then we who are a
collection of the "Skandas" or "Aggregates" [body and mind], would be
unable to realize Buddhahood in this very body and in this very life. If
the temporary collection of aggregates too are not true and manifested
eternally [recurrently] the Lotus Sutra teaching of eternal Buddhahood
would be false. In other words, the truth of the Lotus Sutra, the truth
that separates the Lotus Sutra from all the Buddha's other teachings,
would be false [that the Buddha possesses all Ten Worlds, without having
to eradicate the Worlds of Hell, Hunger, Animality and Anger]. It is
precisely because the Buddha eats, sleeps, smiles, cries, and thinks
that he is able to save the masses of beings. The State of Buddhahood
can only be realized through faith in the Lotus Sutra. The beings of the
Nine Worlds possess the World of Buddhahood but they only become
Buddhas when they have absolute faith in the Lotus Sutra.
The Ongi Kuden, the bedrock of the Ikedaism, is not only just plain wrong, it makes no sense.
The Ongi Kuden states:
"This
Myoho-renge-kyo (Lotus Sutra) is not Shakyamuni's Mystic Law, because
at the time this chapter was preached, he had already entrusted it to
Bodhisattva Jogyo. (Gosho, p. 1783)
But the Kanjin Honzon Sho (The True Object of Worship) states:
"Having
thus manifested the ten divine powers, Sakyamuni Buddha transmitted the
five characters of Myo, Ho, Ren, Ge, and Kyo to his original disciples
since the eternal past, who had sprung up from under ground." Kanjin
Honzon Sho, pp 122 to 140, NOPPA 1991.
and the Lotus Sutra:
"At
that time the Buddha spoke to Superior Practices and the others in the
great assembly of bodhisattvas, saying: "The supernatural powers of the
Buddhas, as you have seen, are immeasurable, boundless, inconceivable.
If in the process of entrusting this sutra (Myohorengekyo) to others I
were to employ these supernatural powers for a measurable, boundless
hundreds, thousands, ten thousands, millions of asamkhya kalpas to
describe the benefits of the sutra, I could never finish doing so. To
put it briefly, all the doctrines possessed by the Thus Come One, the
storehouse of all the secret essentials of the Thus Come One - all these
are proclaimed, revealed, and clearly expounded in this sutra (Myoho
renge kyo). -- Lotus Sutra Chapter 21
Daisaku Ikeda double-speak
"History
is created by people. Each individual is a key protagonist in that
endeavor. Instead of relying on others, we must enact our own great
drama of creativity. Then we can break through the shell of our limited
self, advancing and improving ourselves day after day." -- Ikeda
"If
one veers from the path of mentor and disciple, then even if one
upholds the Lotus Sutra, one will fall into the hell of incessant
suffering." - Ikeda
"When President Ikeda passes away, he will still be our mentor." - SGI-Australia
Friday, October 5, 2018
The Buddha's impartial wisdom and compassion
Impartiality is one aspect of Buddhahood. The Buddha rebukes all who alter the teachings of the Lotus Sutra and Nichiren Daishonin whether they be handsome, ugly, glib, tongue-tied, illiterate, or the author of four hundred books. We who enjoy the "Merits of Joyful Acceptance" and the "Merits of the Preacher" [Chapters 18 and 19 of the Lotus Sutra] are also impartial. Nichiren writes, referring to these two chapters of the Lotus Sutra:
"Moreover, as life does not go beyond the moment, the Buddha expounded the blessings that come from a single moment of rejoicing [on hearing the Lotus Sutra]. If two or three moments were required, this could no longer be called the original vow of the Buddha endowed with great impartial wisdom, the single vehicle of the teaching that directly reveals the truth and leads all living beings to attain Buddhahood." (Questions and Answers About Embracing the Lotus Sutra)
and
"If a vessel is free of these four faults of overturning, leaking, being defiled, and being mixed, then it can be called a perfect vessel. If the embankments around a moat do not leak, then the water will never escape from the moat. And if the mind of faith is perfect, then the water of wisdom, the great impartial wisdom, will never dry up."(Akimoto Gosho)
Question: Then, why do you single out SGI and Daisaku Ikeda for rebuke?
Answer: I will let Nichiren Daishonin supply my answer:
"At the time of his extinction, the World-Honored One of Great Enlightenment lamented, 'Now I am about to enter nirvana. The only thing that worries me is King Ajatashatru.' Bodhisattva Kashyapa then asked him, 'Since the Buddha’s mercy is impartial, your regret in dying should stem from compassion for all living beings. Why do you single out only King Ajatashatru?' The Buddha replied, 'Suppose that a couple has seven children, one of whom falls ill. Though the parents love all their children equally, they worry most about the sick child.' T’ien-t’ai, commenting on this sutra passage in his Great Concentration and Insight, said, 'Even if the parents of seven children are never partial, they are still particularly concerned about the sick one.' In essence, the sutra is saying that, even if there are many children, the parents’ hearts are with the child who is ill. To the Buddha, all living beings are his children. Among them, the sinful man who slays his own parents and becomes an enemy of the Buddha and the sutras is like the sick child." (Winter Always Turns to Spring).The Buddha's impartial wisdom and
The Soka Gakkai is a disgrace!
We will not compromise Nichiren Daishonin's teachings....not for converts, not for a peaceful and secure existence in this lifetime, not to appease the authorities, and not to make friends nor to influence people.
Shakyamuni Buddha is not mentioned at all and Nichiren Daishonin is mentioned once in SGI's document for internal consumption in Brazil http://www.bsgi.org.br/. Are they embarrassed by Shakyamuni Buddha and the real Nichiren? Is that why the foundation of their religion is Daisaku Ikeda's Human Revolution rather than the Lotus Sutra and writings of Nichiren Daishonin? Is that why they emphasize the questionable writings of Nichiren, those most likely authored by those with the same appeaser mentality?
Shakyamuni Buddha is not mentioned at all and Nichiren Daishonin is mentioned once in SGI's document for internal consumption in Brazil http://www.bsgi.org.br/. Are they embarrassed by Shakyamuni Buddha and the real Nichiren? Is that why the foundation of their religion is Daisaku Ikeda's Human Revolution rather than the Lotus Sutra and writings of Nichiren Daishonin? Is that why they emphasize the questionable writings of Nichiren, those most likely authored by those with the same appeaser mentality?
Nichiren was correct about the nature of the Lotus Sutra in Mappo. The Rissho Kosekai, HBS, NST, Nichiren Shu, and especially the SGI is wrong. Many so-called Nichiren priests and members, possibly a majority, especially in the Nichiren Shu and in the Kempon Hokke are wrong. The way to establish the Buddha's land is to transmit the teachings exactly as laid down by Nichiren Daishonin. The Dharma, the truth of the teachings is what is important. We see how the SGI teachings on the Third Great Secret Law (the Sho Hondo) culminated...in abject ruin. The Dharma they propagate is not the Lotus Sutra for Mappo. They are a disgrace.
Social programs too were eschewed by Nichiren Daishonin who believed in personal liberty, the ultimate responsibility of the individual, and the belief that the Buddhist gods would absolutely protect those who embrace the True Dharma. There are no exceptions. The Buddhist gods in the form of family members or rulers will protect those who are disabled. All others must fend for themselves which is as easy as spreading honey on bread for those who embrace the Right Law. The Lotus Sutra promises that none of those who embrace the True Law will want for food, clothing, and shelter. Nichiren Daishonin also promises that a great collection of believers will activate all the protective functions of the universe and the Buddha's land will manifest as the Land of Eternal Quiescent Light.
Soka Gakkai personality cult member's New Years prayer for a family member.
"Please let him come to understand the greatness of Sensei. He can not be happy if he rejects Sensei and the SGI"
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