SGI members are just plain angry and make no sense

"How dare you try to force your viewpoint down the throats of people of the same religious belief." -- SGI member

I would never try to force my viewpoint down the throat of people of the same religious belief. Would I try to force my viewpoint on myself? The reality is, I try to force my viewpoint on those with a different religious belief, particularly SGI members [for the sake of my own Buddhahood and theirs]. Mind you, like Nichiren, I have never resorted to violence to force my viewpoint down anyone's throat. I force my viewpoint through tenacity and reason.

Allegation, Rebuttal, and Response

Kempon Hokke Allegation: The Theme of "On Persecutions Befalling the Sage" is encouragement of the faithful in the wake of the Atsuhara Persecution. The reference to the "fundamental intention for coming forth in this world" has no connection with the so-called "Ita Mandala [Daigohonzon]," which is not mentioned in this letter at all. Taiseki-ji and SGI has used the date of this letter to back it claims for the date of the Ita Mandala. Nichiren Shonin's "fundamental intention", according to this letter was having fostered his disciples to the point where they gave up their lives for the Lotus Sutra. 

Nichiren Shoshu Rebuttal: What enabled the Daishonin to fulfill his fundamental purpose behind his advent in this world? At the expense of their lives, the Atsuhara farmers showed actual proof of their solid faith in the Daishonin's teaching. The establishment of their unshakable faith meant the establishment of Nichiren Daishonin's Buddhism. In other words, by witnessing their true faith, the Daishonin could decide upon the inscription of the eternal object of worship for all humanity. 

My Response: Let us look to the Kaimoku Sho and not the fairy tales of the SGI and Nichiren Shoshu for the answer to what was Nichiren Daishonin's "fundamental intention for coming forth in this world". "

The Great Teacher Chang-an interprets this story from the Nirvana Sutra in terms of the three obstacles. Observe how he does this. The fact that thewoman is called "poor" indicates that the person does not have the treasure of the Law. The fact that she is identified as a woman indicates that the person has a measure of tenderness. The "inn" signifies an impure land. The child shebears is the heart that has faith in the Lotus Sutra, or the wisdom that perceives one’s inherent Buddha nature. Being driven out of the inn by its master signifies that the person is exiled. The fact that the baby has just been born means that very little time has passed since the person began to have faith in the Lotus Sutra. The fierce wind the woman encounters is the imperial decree sentencing the person to exile. The mosquitoes, gadflies and other insects are the "many ignorant people who will curse and speak ill" of the votary of the Lotus Sutra. The fact that both mother and child are drowned indicates that, though in the end the person had his head cut off, he never renounced his faith in the Lotus Sutra. Being reborn in the Brahma heaven means being reborn in the realm of Buddhahood. 

The power of karmic rewards extends to all of the Ten Worlds, even to the realm of Buddhahood. Even though one might go around killing people throughout the provinces of Japan and China, if one does not commit any of the five cardinal sins or does not slander the Law, one will not fall into the hell of incessant suffering. Yet one must go through other evil paths for a period of numerous years. Even if one observes ten thousand precepts and performs ten thousand good deeds, if one does so with a mind only half intent, one cannot be reborn in any heaven of the world of form. To be born a king in the Brahma heaven of that world, one must add the spirit of compassion to one’s karma that goes with outflows and leads one in that direction. The poor woman in the sutra passage was reborn in the Brahma heaven because of her concern for her child. Her case is different from the nature of causality that is commonly known. Chang-an offers two interpretations of it, but in the end it is nothing other than the loving kindness with which the woman cares for her child that makes the difference. Her concern concentrates on one thing just like the Buddhist practice of concentration. She thinks of nothing but her child, which is similar to Buddhist compassion. That must be why, although she created no other causes to bring it about, she was reborn in the Brahma heaven. 

The path to Buddhahood is not to be found in the Kegon doctrine of the phenomenal world as created by the mind alone, in the eight negations of the Sanron sect, in the Consciousness-Only doctrine of the Hosso sect, or in the Shingon type of meditation on the five elements of the universe. Only the T’ien-t’ai doctrine of the three thousand realms in a single moment of life is the path to Buddhahood. Even in the case of this doctrine of the three thousand realms in a single moment of life, we do not possess the kind of wisdom and understanding to comprehend it fully. Nevertheless, among all the sutras preached by the Buddha during his lifetime, the Lotus Sutra alonecontains this jewel which is the doctrine of the three thousand realms in a single moment of life. The doctrines of the other sutras are merely yellow stones that appear to be jewels. They are like sand, from which you can extract no oil no matter how hard you squeeze it, or a barren woman who can never bear a child. Even a wise man cannot become a Buddha through the other sutras, but with the Lotus Sutra, even fools can plant the seeds that lead to Buddhahood. As the sutra passage I have quoted earlier puts it, "Although they do not seek emancipation, emancipation will come of itself." 

Although I and my disciples may encounter various difficulties, if we do not harbor doubts in our hearts, we will as a matter of course attain Buddhahood. Do not have doubts simply because heaven does not lend you protection. Do not be discouraged because you do not enjoy an easy and secure existence in this life. This is what I have taught my disciples morning and evening, and yet they begin to harbor doubts and abandon their faith. 

Foolish men are likely to forget the promises they have made when the crucial moment comes. Some of them feel pity for their wives and children and grieve at the thought of parting from them in this life. In countless births throughout many long kalpas they have had wives and children but parted from them in every existence. They have done so unwillingly and not because of their desire to pursue the way of the Buddha. Since they must part with them in any case, they should remain faithful to their belief in the Lotus Sutra and make their way to Eagle Peak, so that they may lead their wives and children there as well. " 

It is clear that the Gosho, the Persecutions Befalling the Sage, is teaching that the fundamental intention laid down in the Kaimoku Sho was finally realized through the Atsuhara martyrs. Nichiren had already been inscribing Gohonzon by this time [1279] and, as he teaches in the Real Aspect of the Gohonzon, the Gohonzon was Shakyamuni Buddha's intention, not Nichiren's. By examining the body of teachings such as those found in the Kaimoku Sho, we naturally come to an understanding of the Daishonin's teachings and intent without having to rely on the myths and fairy tales of the NST and SGI.

"My greatest pride of living is victories for my mentor"

Reality and Wisdom

"Is not the meaning of the sutra and the commentary that the way to Buddhahood lies within the two elements of reality and wisdom? Reality means the true nature of all phenomena, and wisdom means the illuminating and manifesting of this true nature. Thus when the riverbed of reality is infinitely broad and deep, the water of wisdom will flow ceaselessly When this reality and wisdom are fused, one attains Buddhahood in one’s present form.

The sutras expounded prior to the Lotus Sutra cannot lead to Buddhahood because they are provisional and expedient teachings that separate reality and wisdom. The Lotus Sutra, however, unites the two as a single entity. The sutra says that the Buddhas open the door of Buddha wisdom to all living beings, show it, cause them to awaken to it, and induce them to enter its path. By realizing this Buddha wisdom, one attains Buddhahood.

This inner enlightenment of the Buddha is far beyond the understanding of voice-hearers and pratyekabuddhas. This is why the “Expedient Means” chapter goes on to say, “Not one of the voice-hearers or pratyekabuddhas is able to comprehend it.” What then are these two elements of reality and wisdom? They are simply the five characters of Namu-myoho-renge-kyo. Shakyamuni Buddha called forth the Bodhisattvas of the Earth and entrusted to them these five characters that constitute the essence of the sutra. This is the teaching that was transferred to the bodhisattvas who had been the disciples of the Buddha since the remote past."

Would Nichiren approve "Nichiren Buddhist"?

http://www.sgi.org/news/interfaith/faith2012/world-interfaith-harmony-week-geneva.html

"The service included Christian psalms and prayers on the theme of breaking down walls which separate people and uniting in harmony, as well as the singing of hymns with an international flavor."

Nichiren's practice was aggressive shakubuku

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

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

Nichiren goes on to say:

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

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

Lastly, Nichiren teaches:

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

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

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

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

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

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

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

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

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

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

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

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

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

Nichiren writes in the Opening of the Eyes:

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

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

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

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

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

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

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

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

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

The Age for the Forceful Practices:

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

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

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

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

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

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

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

Next, Nichiren believed the second half of the Lotus Sutra (chapters 15 to 28) was his path. This is when the Eternal Buddha appears for the first time. The Buddha reveals in the essential teachings that the first half of the Lotus Sutra was preached by his "earthly manifestation" or trace Buddha, the historical Buddha Shakyamuni.

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

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

Also, Sariputra,

(1) to the proud, arrogant,

(2) lazy, and indolent,

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

Do not preach this scripture.

(4) To the ordinary fellow of shallow perception,

(5) Profoundly addicted to the five desires,

(6) Hearing yet unable to understand,

Also, do not preach.

(7) If a man not believing,

(8) Maligns this scripture

Then he cuts off all Worldly Buddha-seeds.

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

(10) Harbor doubts and uncertainties.

You are now to hear me tell

Of that man's retribution for his sins:

Whether the Buddha be in the world,

Or whether it be after his passage into extinction,

(11) There shall be those who malign

Such scriptures as this one

And who, seeing that there are readers and reciters,

And copiers, and keepers of this scripture,

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

And envy of them,

(14) Harbor grudges against them,

The retribution for these men's sins

You are now to hear:

These men, at life's end,

Shall enter the Avici Hell.

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

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

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

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

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

From the Sage and an Unenlightened Man:

"Now in widely propagating the Buddhist teachings and bringing salvation to all people, one must first take into consideration the teaching, the capacity of the people, the time, the country and the sequence of propagation."

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

"Shoju is to be practiced when throughout the entire country only the Lotus Sutra has spread, and when there is not even a single misguided teacher expounding erroneous doctrines."

"If, failing to understand this principle, one were to practice shoju or shakubuku at an inappropriate time, then not only whould he be unable to attain Buddhahood, but he would fall into the evil paths."

Merely encouraging others to chant Namu Myoho renge kyo is not the appropriate method of propagation in this degenerate age. "Arouse them to accept" is the appropriate teaching. Nichiren Daishonin's practice was not geshu. It was "aggressive shakubuku".

The Buddhism of the Sowing and the Buddhism of the Harvest

The Buddhism of the Sowing and the Buddhism of the Harvest

The original manuscript of the Kanjin Honzon Sho [True Object of Worship] is designated a National Treasure by the Japanese government and is kept in the treasure storehouse of the Hokekyoju Temple in Ichikawa City, Japan. The document is considered crucial to the understanding of Nichiren Daishonin. Nichiren refers to the treatise as being of the "utmost importance".

The Kanjin Honzon Sho from the Major Works of the SGI is translated from the Gosho Zenshu which is the modern Japanese translation of the original Chinese and medieval Japanese Gosho translated by Nichiren Shoshu priests. One should note that the Nichiren Shoshu and the SGI are the only Nichiren sects that advocate Nichiren as True Buddha and the only sects that rely on Gosho Zenshu. The Major Works translation reads:

"The “Teacher of the Law” chapter of the Lotus Sutra states, “Since hatred and jealousy toward this sutra abound even when the Thus Come One is in the world, how much more will this be so after his passing?” The “Treasure Tower” chapter states, “They [the Buddhas] make certain that the Law will long endure. . . . [The Thus Come One Many Treasures, I myself ], and these emanation Buddhas who have gathered here, surely know this is our aim.” Look at what the “Encouraging Devotion” and “Peaceful Practices” chapters state about the future. The theoretical teaching was preached for the people after Shakyamuni Buddha’s passing.

As regards the essential teaching, it was addressed exclusively to the people early in the Latter Day of the Law. On the surface, the Buddha seems to have preached this teaching for the enlightenment of the people of his day; he planted the seeds of Buddhahood in their lives in the remote past [numberless major world system dust particle kalpas ago] and nurtured the seeds through his preaching as the sixteenth son of the Buddha Great Universal Wisdom Excellence [major world system dust particle kalpas ago] and through the first four flavors of teachings and the theoretical teaching in this life. Then with the essential teaching he brought his followers to the stage of near-perfect enlightenment and finally to that of perfect enlightenment.

In actuality, however, the essential teaching bears no resemblance whatsoever to the theoretical teaching. The preparation, revelation, and transmission of the essential teaching are intended entirely for the beginning of the Latter Day of the Law. The essential teaching of Shakyamuni’s lifetime and that revealed at the beginning of the Latter Day are both pure and perfect [in that both lead directly to Buddhahood]. Shakyamuni’s, however, is the Buddhism of the harvest, and this is the Buddhism of sowing. The core of his teaching is one chapter and two halves, and the core of mine is the five characters of the daimoku alone." Kanjin Honzon Sho (SGI Major Works ) pp 169-170

The Kanjin Honzon from the NOPPA translation of the Nichiren Shu is translated directly from the Showa Tehon which is a copy of the original collection of Gosho written in Chinese and medieval Japanese. The NOPPA translation reads.

"It is stated in the tenth chapter of the Lotus Sutra, 'The Teacher of the Dharma': 'This sutra has aroused much hatred and jealousy even in the lifetime of the Buddha. How much more can this be expected after His death!' And in the eleventh chapter, 'Appearance of the Stupa of Treasures': 'Taho Buddha and the Buddhas in manifestation (funjin Buddhas) from all the worlds in the universe gathered together to make this dharma live forever....Buddhas in manifestation should remember My (the Buddha's) intention to keep on spreading the dharma forever.'You may find similar statements in the thirteen chapter, 'Encouragement for Upholding this Sutra', and fourteenth chapter, 'Peaceful Practices'. They show that the theoretical section of the Lotus Sutra is directed to those in the beginning of the Latter Age.

The essential section of the Lotus Sutra is preached solely for those living in the beginning of the Latter Age. At first glance it appears that the seed of Buddhahood was planted in them by the Eternal Buddha in the eternal past or 500 dust particle kalpa ago. The seed germinated and grew within them with the help of all the sutras from the Lotus Sutra preached by the sixteenth prince of Daitsuchisho Buddha in 3,000 dust particle kalpa in the past to all those preached by Sakyamuni in his life before the Lotus Sutra and the theoretical section of the Lotus Sutra. Finally the essential section of the Lotus Sutra enabled them to attain Buddhahood.

On closer examination, however, the essential section differs from the theoretical section. That is to say the essential section, all through the prologue, the main discourse, and the epilogue, was preached for those people in the beginning of the Latter Age of the Decadent Dharma. The teaching of the essential section during the lifetime of Sakyamuni Buddha and that which would spread in the beginning of the Latter Age are likewise absolutely perfect. However the former is for attaining enlightenment, whereas the latter is for sowing the seed of Buddhahood. While the former is crystallized in the sixteenth chapter, 'Duration of the Life of the Buddha', with half a chapter each preceding and following it, the latter is solely embodied in the five characters of Myo, Ho, Ren, Ge, and Kyo, the title of the Lotus Sutra." Kanjin Honzon Sho, Nichiren Shu (NOPPA 1991) pp 120 - 122;

What was referred to by Nichiren as "the teaching for attaining enlightenment" [MW - Buddhism of the Harvest] is the teaching by the historical Buddha during his lifetime, i.e., his spoken words to his disciples. In the Age of Mappo we can only rely on the Lotus Sutra but the manner of its faith, practice, and propagation in the Age of Mappo differs from that done by the historical Buddha during his lifetime. We rely on the Daimoku transmitted by the Buddha to the Bodhisattvas from underground who are commissioned to expound the Lotus Sutra in this Age of Mappo. In Chapter 15 of the Lotus Sutra, the various provisional Bodhisattvas from this and other worlds ask to expound the Lotus Sutra. However, the Buddha demurs saying, "I do not want you to uphold this sutra...." Kanjin Honzon Sho, Nichiren Shu (NOPPA 1991) p 124; MW p 172.

Nichiren, referencing Tien-tai, discusses this rejection: "After all, Sakyamuni Buddha could not reveal his innermost enlightenment, or the great dharma hidden in the lines of the Duration of the Life of the Buddha Chapter [Chapter 16] to those great bodhisattvas from other worlds who had been guided by the teaching of the theoretical section." Kanjin Honzon Sho, Nichiren Shu (NOPPA 1991) p 126; MW 173.

Nichiren continues, explaining that in this Age of Mappo, the essence of the Lotus Sutra, Myo Ho Renge Kyo is taught to the people by the Bodhisattvas from underground, who are the original disciples of Sakyamuni Buddha:

"Lands at the beginning of the Latter Age slander the true dharma and those who live there have poor capacity for comprehension and faith in Buddhism. Therefore, instead of relying on Buddhas from other worlds, the Buddha called out great bodhisattvas from underground to entrust them with the task of transmitting the five characters of Myo, Ho, Ren, Ge, and Kyo, the essence of the 'Duration of the Life of the Buddha' chapter, to the people in this world. It meant also that those guided by the teaching of the theoretical section were not the original disciples of Sakyamuni Buddha." Kanjin Honzon Sho, Nichiren Shu (NOPPA 1991) p 126; MW 173.

"Having thus manifested the ten divine powers, Sakyamuni Buddha transmitted the five characters of Myo, Ho, Ren, Ge, and Kyo to the original disciples of the Buddha since the eternal past, who had sprung up from underground." Kanjin Honzon Sho, Nichiren Shu (NOPPA 1991) p 140; MW 176.

"Tien-tai comments on this in his 'Words and Phrases of the Lotus Sutra': Following 'Thereupon Sakyamuni Buddha said to the host of bodhisattvas' is the third section of the chapter on the Divine Powers, summarizing the essence of the Lotus Sutra and transmitting it to the bodhisattvas from underground." Kanjin Honzon Sho, Nichiren Shu (NOPPA 1991) p 142; MW I:76.

"The manifestation of the ten divine powers in the 21st chapter on the 'Divine Powers' is for the sake of transmitting the five characters of Myo, Ho, Ren, Ge Kyo to the four bodhisattvas of Jogyo, Muhengyo, Jyogyo and Anryugyo, representing the host of bodhisattvas who had sprung from underground." Kanjin Honzon Sho, Nichiren Shu (NOPPA 1991) p 142; MW I:76-77.

Nichiren goes on to explain that the time had only just arrived for the bodhisattvas from underground to appear and propagate Myoho Renge Kyo, the excellent medicine for the Latter Age:

"Now we are at the beginning of the Latter Age of the Decadent Dharma, when Hinayana teachings strike down Mahayana teachings, provisional teachings destroy true teachings, east is taken for west and west for east, and heaven and earth are upside down. Under these circumstances, the four ranks of bodhisattva-teachers who preach the theoretical section of the Lotus Sutra remain in hiding. Gods desert the land which they are supposed to protect. Then, for the first time, those bodhisattvas from underground appear in this world to encourage ignorant people to take the five characters of Myo, Ho, Ren, Ge, and Kyo, the excellent medicine of the Latter Age. Many ignorant people would fall into hell by slandering the five characters, but they would be saved eventually. (NOPPA) pp. 143

The meaning of the Buddhism of the Sowing and the Buddhism of the Harvest is not that there are two different Buddhisms, the Buddhism of Shakyamuni and the Buddhism of Nichiren Daishonin. It means that this Latter Day is for sowing the seeds of Buddhahood, not for harvesting the seeds.

The Importance of the Character Mu

The Importance of the Character Mu

Only Namu Myoho renge kyo is correct because Namu Myoho renge kyo is the personal name of the Supreme Law. Neither Nam Myoho renge kyo, Namo Miao Fa Lien Hua Ching, Namas Saddharma pundarika sutra nor Devotion to the Scripture of the Lotus Blossom of the Wonderful Dharma is the name of the Supreme Law. 

Even were Nichiren to have written the Daimoku in brail, it is written Namu Myoho renge kyo. Nichiren never wrote Nam Myoho renge kyo, not once in thirty years, not on his Gohonzons nor in his writings.

“And when the two characters for Namu are prefixed to Myoho-renge-kyo, or the Lotus Sutra of the Wonderful Law, we have the formula Namu-myoho-renge-kyo.” -- The Opening of the Eyes

"The jewels of this jeweled vehicle are the seven precious substances which adorn the great cart. The seven jewels are precisely the seven orifices in one's head, and these seven orifices are precisely the [seven characters] na-mu-myo-ho-ren-ge-kyo, the essential Dharma for the Final Dharma Age." -- Recorded Lectures of Niko [Ongi Kikigakai]

Nichiren on discarding even a single character of the Lotus Sutra:

"A single character of the Lotus Sutra is like the great earth, which gives rise to all things. A single character is like the great ocean, which contains the water from all rivers. A single character is like the sun and moon, which illuminate all four continents.

“Now the Latter Day of the Law, is the time when the seven characters of Namu Myoho renge kyo-the heart of the twenty-eight chapters of the Lotus Sutra that Shakyamuni Buddha who had achieved enlightenment in the remote past, along with the bodhisattvas Jogyo, Muhengyo and the others is to propogate-will alone spread throughout the country.” 

"In the first five hundred years of the Former Day of the Law following the Buddha’s passing, only Hinayana teachings spread, while in the next five hundred years, provisional Mahayana teachings spread. The thousand years of the Middle Day of the Law saw the rise of the theoretical teaching. In the beginning of the Latter Day of the Law, only the essential teaching spreads, but even so, the theoretical teaching should not be discarded. Nowhere in the entire Lotus Sutra do we find a passage suggesting that we should discard the first fourteen chapters, which comprise the theoretical teaching. When we distinguish between the theoretical and the essential teachings on the basis of the threefold classification of the entire body of the Buddha’s teachings, the pre-Lotus Sutra teachings were to be spread in the Former Day, and the theoretical teaching, in the Middle Day, but the Latter Day is the time to propagate the essential teaching. In the present period the essential teaching is primary, while the theoretical teaching is subordinate. But those who therefore discard the latter, saying it is not the way to enlightenment, and believe only in the former, have not yet understood the doctrine of Nichiren’s true intention. Theirs is a completely distorted view."

"Thus a single word of this Lotus Sutra is as precious as a wish-granting jewel, and a single phrase is the seed of all Buddhas." 

"Again, a single character equals innumerable others, for the validity of the sutra was attested to by the Buddhas of the ten directions. The treasures bestowed by a single wish-granting jewel equal those bestowed by two such jewels or by innumerable jewels. Likewise, each character in the Lotus Sutra is like a single wish-granting jewel, and the innumerable characters of the sutra are like innumerable jewels. The character myō was uttered by two tongues: the tongues of Shakyamuni and Many Treasures. The tongues of these two Buddhas are like an eight-petaled lotus flower, one petal overlapping another, on which rests a jewel, the character of myō.

The jewel of the character myō contains all the benefits that the Thus Come One Shakyamuni received by practicing the six pāramitās in his past existences: the benefits he obtained through the practice of almsgiving by offering his body to a starving tigress and by giving his life in exchange for that of a dove;9 the benefits he obtained when he was King Shrutasoma who kept his word, though it meant his death, in order to observe the precepts;10 the benefits he obtained as an ascetic called Forbearance by enduring the tortures inflicted upon him by King Kāli;11 the benefits he obtained as Prince Earnest Donor and as the ascetic Shōjari, and all his other benefits. We, the people of this evil latter age, have not formed even a single good cause, but [by bestowing upon us the jewel of myō] Shakyamuni has granted us the same benefit as if we ourselves had fulfilled all the practices of the six pāramitās. This precisely accords with his statement “Now this threefold world is all my domain, and the living beings in it are all my children.” Bound as we common mortals are by earthly desires, we can instantly attain the same virtues as Shakyamuni Buddha, for we receive all the benefits that he accumulated. The sutra reads, “Hoping to make all persons equal to me, without any distinction between us.” This means that those who believe in and practice the Lotus Sutra are equal to Shakyamuni Buddha."

"Therefore, a single word from one of these kings can destroy the kingdom or insure order within it. The edicts handed down by rulers represent a type of pure and far-reaching voice. Ten thousand words spoken by ten thousand ordinary subjects cannot equal one word spoken by a king." 

"Similarly, though we gather together all the various sutras, such as the Flower Garland Sutra, the Āgama sutras, the Correct and Equal sutras, the Wisdom, Nirvana, Mahāvairochana, and Meditation sutras, they could never equal even a single character of the Lotus Sutra."

"Shakyamuni Buddha and the written words of the Lotus Sutra are two different things, but their heart is one. Therefore, when you cast your eyes upon the words of the Lotus Sutra, you should consider that you are beholding the living body of the Thus Come One Shakyamuni."

"The characters of this sutra are all without exception living Buddhas of perfect enlightenment. But because we have the eyes of ordinary people, we see them as characters. For instance, hungry spirits perceive the Ganges River as fire, human beings perceive it as water, and heavenly beings perceive it as amrita. Though the water is the same, it appears differently according to one’s karmic reward from the past."

The blind cannot see the characters of this sutra. To the eyes of ordinary people, they look like characters. Persons of the two vehicles perceive them as the void. Bodhisattvas look on them as innumerable doctrines. Buddhas recognize each character as a golden Shakyamuni. This is what is meant by the passage that says, “[If one can uphold this sutra], one will be upholding the Buddha’s body.”1 Those who practice with distorted views, however, are destroying this most precious sutra. You should simply be careful that, without differing thoughts, you single-mindedly aspire to the pure land of Eagle Peak. A passage in the Six Pāramitās Sutra2 says to become the master of your mind rather than let your mind master you. I will explain in detail when I see you.

“Now this Lotus Sutra of the Wonderful Law I have been speaking of represents the true reason why all Buddhas make their advent in the world and teaches the direct way to the attainment of Buddhahood for all living beings. Shakyamuni Buddha entrusted it to his disciples, Many Treasures Buddha testified to its veracity, and the other Buddhas extended their tongues up to the Brahmā heaven, proclaiming, ‘All that you [Shakyamuni] have expounded is the truth!’ Every single character in this sutra represents the true intention of the Buddhas, and every brushstroke of it is a source of aid to those who repeat the cycle of birth and death. There is not a single word in it that is untrue."

"Even if one were to prepare a feast of a hundred flavors, if the single flavor of salt were missing, it would be no feast for a great king. Without salt, even the delicacies of land and sea are tasteless."

“The Lotus Sutra of the Wonderful Law, before which I bow my head, in its single case, with its eight scrolls, twenty-eight chapters, and 69,384 characters, is in each and every one of its characters the true Buddha who preaches the Law for the benefit of living beings.”

"Every single character in this sutra represents the true intention of the Buddhas, and every brushstroke of it is a source of aid to those who repeat the cycle of birth and death. There is not a single word in it that is untrue."

"If one discards one word or even one brushstroke of the sutra, the offense is graver than that of one who kills one’s parents ten million times over, or even of one who sheds the blood of all the Buddhas in the ten directions." 

I can supply dozens more similar passages. 

Were believers to chant together, some chanting Namu Myoho renge kyo and others chanting Nam Myoho renge kyo, how discordant it would be. Some chanting Namu Myoho renge kyo and others chanting Nam Myoho renge kyo is one of the principle causes of Nichiren faith disunity. One may spout all the theoretical reasons in the world why Nam Myoho renge kyo is equally correct but reality and actuality trumps them all.

Throwing out the character Mu is to throw out a golden Buddha from the heart of the Lotus Sutra. Perhaps the SGI should remove the character Mu from their Gohonzons as they have from Nichiren's writings?

Great bodhisattvas who practice the teachings of the Flower Garland, Correct and Equal, or Wisdom sutras so thoroughly that they have reached the stage of near-perfect enlightenment are a hundred, a thousand, ten thousand times inferior to we ordinary people of this latter age who have formed even a slight bond with the Lotus Sutra

"Therefore T’ien-t’ai in his commentaries rates believers in ascending order as followers of non-Buddhist teachings, Hinayana believers, and those who follow the provisional Mahayana teachings, and stresses that the benefits enjoyed by the lowest group of Lotus Sutra believers are greater than those enjoyed by any of the other groups. The ascetic Agastya poured the Ganges River into one ear and kept it there for twelve years, and the ascetic Jinu drank the great ocean dry in a single day. But these ascetics of the non-Buddhist teachings with their supernatural powers were a hundred, a thousand, ten thousand times inferior to persons at the three stages of worthiness set forth by the Āgama sutras of Hinayana teachings, namely, persons at the stage of ordinary mortals who do not possess even one supernatural power. Likewise, Shāriputra, Maudgalyāyana, and the other Hinayana followers who had acquired the three insights and the six transcendental powers were a hundred, a thousand, ten thousand times inferior to those ordinary persons who practice even one verse or one phrase of the Mahayana sutras such as the Flower Garland Sutra, the Correct and Equal sutras, or the Wisdom sutras, although they have not yet cut off the three categories of illusion and do not possess a single supernatural power. And great bodhisattvas who practice the teachings of the Flower Garland, Correct and Equal, or Wisdom sutras so thoroughly that they have reached the stage of near-perfect enlightenment are a hundred, a thousand, ten thousand times inferior to those ordinary people of this latter age who have formed even a slight bond with the Lotus Sutra, although they have not yet cut off the three categories of illusion and have committed all manner of evil. All this is made clear in the commentaries written by the Great Teacher T’ien-t’ai."

Please bring up some of the points made here to your SGI Zone and above leaders

I will post their responses. I'm not really interested in what those beneath Zone Leader have to say because they [or others] can easily weasel out that their views do not represent those of the Soka Gakkai.

“Socrates…said that there is no greater misfortune for a human being than having an aversion to debate…” — Daisaku Ikeda

In light of these words by the leader of the Soka Gakkai, I renew my call for a formal debate with one or several senior representatives of SGI USA. I propose the following topics for the debate:

1). The identity and significance of the Original Eternal Buddha

2.) The nature of the Master/Disciple relationship in Nichiren Buddhism

3.) The significance of the Gohonzon

4.) The significance of the Lotus Sutra (Myoho renge kyo).

5.) The true meaning of a Votary of the Lotus Sutra.

6.) The true meaning of the Nichiren Faith

7.) Interfaith: Shakabuku versus Shoju in the Degenerate Age

The mind of faith and the faithless SGI

"The proponent of the Lotus school should then say, “Do you admit, then, that you do not put faith in the Lotus Sutra? Slandering means none other than this failure to have faith. For faith may be called the source of the way and the mother of blessings.” The fifty-two stages of bodhisattva practice have their basis in the first ten stages, the stages of faith. In these ten stages of faith, one begins by cultivating a mind of faith, for evil actions and earthly desires have their source in the lack of faith." -- Nichiren

Believing that a living mentor in the seat of the Law is the prime point of the Lotus Sutra is to lack faith. Practicing interfaith in this time of Mappo is to lack faith. Believing that a Nichiren inscribed Gohonzon is valueless because it has not been sanctioned by the Soka Gakkai is to lack faith. Teaching contrary to Nichiren regarding earthly desires is to lack faith. Throwing out a character of the Daimoku is to lack faith.

Then they will know the taste of the perfect cake

A hermeneutical revisioning of Nichiren’s key teachings or leaving Nichiren's key teachings unchanged is a fundamental question for those seeking the Way of the Buddha. By definition, "key teachings" can not be changed to obtain Buddhahood and the Buddha's Land if Nichiren's teachings do in fact lead to Buddhahood and the Buddha's land. Think of key ingredients for baking a perfect cake.: Were one to substitute crisco lard for butter or artificial fruit flavor for real fruit, you might fool a child or unsophisticated adult but you could never fool a gourmet baker. Likewise, the faith and practice of Ikedaism, might fool an ignorant person into believing that it leads to Buddhahood and Kosen Rufu but a Bodhisattva of the Earth who practices the Lotus Sutra teachings of Nichiren could never be fooled. Those who have a bad taste in their mouths while practicing Ikedaism are Bodhisattvas of the Earth who are not fooled by the SGI cake. Once they take up the faith and practice of Nichiren, they will know the taste of the perfect cake.

Nichiren reinvented or Nichiren reincarnated? Your choice!

SGI or we?

SGI or We?

SGI: A hermeneutical revisioning of Nichiren’s key teachings

We: Nichiren's key teachings unchanged

A good thing?

"Soka Gakkai is in fact secular and completely integrated with advanced modern society." -- Giuseppe Giordan

Of course, because advanced modern society is so beneficent and wonderful......NOT

Yes Nichiren

"In a country where non-Buddhist teachings have already spread, one should use Buddhism to refute them." -- Nichiren

Civil Society? She must be joking!

http://s-space.snu.ac.kr/bitstream/10371/68791/3/v.18_1.pdf

Komeito-LDP Buddhist-Shinto party

http://news.yahoo.com/japanese-cabinet-minister-visits-yasukuni-war-shrine-003833478.html

I guess SSA [Singapore Soka Association] hasn't yet heard: The DaiGohonzon is a fake

Only when we pray with the great wish to realize kosen-rufu are we truly living in accord with the spirit in which the Daishonin inscribed the Dai-Gohonzon for the sake of all humanity. When we do so, the immense life-state of the Buddha responds. That is why the faith upheld by the members of the Soka Gakkai yields boundless and infinite benefit.(The World of Nichiren Daishonin’s Writing, The Gosho is the Buddhist Scripture for the Latter Day of the Law)

Then why are they chanting Namu Myoho renge kyo [Namu Lotus Sutra] and not Namu Gosho?