wo Questions for Sgi-usa Endowment "among america's worst charities"

America's Worst Charities

NON PROFIT SUMMARY

"Sgi-usa Endowment is a non profit corporation located in Santa Monica, California. Charitable donations to this organization are deductible. This organization benefits international, foreign affairs, and national security, focusing specifically on single organization support programs. The organization IRS foundation code is a 509(a)(3) organization, operated solely for the benefit of and in conjunction with organizations described in 10-16 above. The technical IRS classification for Sgi- usa Endowment is a charitable organization.

Categorized under Social Services (Unclassified). Our records show it was established in 2009 and incorporated in California. Current estimates show this company has an annual revenue of 2,200,000 and employs a staff of approximately 5 employees, including Danny Nagashima as President and Adin Strauss as chief administrator." 

Question: What are their salaries?

Question: "Since 2009, Sgi-usa Endowment has been providing Social Services"and what might these be?

What's wrong with Ikedaism?

http://sokagakkailies.wordpress.com/ 

It is completely true and accurate, based on his [and mine] experience with the organization

1. Authority without accountability. Soka Gakkai claims to have absolute authority with regard to Nichiren Buddhism; Nichiren Buddhism can only be correctly practiced if one is a member of SGI. Daisaku Ikeda is promoted by SGI to be the foremost authority on Nichiren Buddhism for the modern age. But SGI provides no accountability — members have no control over their leaders and have no mechanism by which to affect the policies and procedures of their organization.
2. No tolerance for questions or critical inquiry. There are no opportunities to publicly question or critique the teachings of SGI in organizational publications. Critiquing SGI at small discussion meetings may be tolerated to a degree, but this behavior is called “negativity” and is discouraged.
3. No meaningful financial disclosure and no independently audited financial statement. Media reports and property tax records confirm that Soka Gakkai is a multi-billion dollar religious corporation. SGI refuses to disclose its finances even to members and donors who request this information. SGI has publicly maligned members who have pressed for financial disclosure.
4. Unreasonable fear about evil conspiracies and persecutions. Ikeda and his followers have denounced as “evil” a rival group called Nichiren Shoshu, and urged SGI members to fight this so-called devilish influence. SGI has sponsored prayer vigils focused on the destruction of Nichiren Shoshu and the demise of its leader, Nikken. SGI has also assigned at least one paid staff member to follow and spy on Nichiren Shoshu priests. Why? SGI claims that Nichiren Shoshu is out to destroy SGI.
5. The belief that former members are always wrong in leaving SGI. Former members often relate similar stories of being pressured to embrace certain beliefs, to say only positive things about SGI and to participate in fund raising, recruitment and public relations campaigns. Former members have a similar grievances regarding SGI: too much emphasis on the “evil” of Nichiren Shoshu, too much adulation of Daisaku Ikeda and too little emphasis on the teachings of Nichiren Buddhism. SGI leaders tell members that former members are deluded, cannot be trusted and should be avoided.
6. Dependence upon SGI guidance and activities for problem solving, solutions, and definitions without meaningful reflective thought. When SGI members are confronted with a problem, they are urged to seek “guidance” from local SGI leaders or to read guidance from Ikeda. Members are urged to recruit more members and participate in more SGI activities in order to have a “breakthrough” and solve their problems. If the problem is resolved, leaders are quick to claim that participation in SGI activities provides mystical benefits. If the problem is not resolved the member is often advised to make a greater commitment to SGI and “connect” with Ikeda’s heart.
7. Anything that SGI does can be justified, no matter how questionable or harmful. SGI members are good at making excuses for the shortcomings of their organization. “We’re still in our infancy — we’ve only been in America for a little over 30 years — mistakes are to be expected,” they say. “We are only human. Of course we make mistakes.” “We are fulfilling an important mission, so even if people are hurt by our activities, it will all work out for the best in the end.” “If people are hurt by our organization it is due to their karma, not ours.” “People are afraid of SGI not because we are deceptive and manipulative, but because we represent a real challenge to the status quo. People can’t handle the truth and justice we represent.” The list of excuses for bad behavior goes on and on.
8. SGI members are afraid. SGI members have been indoctrinated with a litany of fears: fear of visiting temples or investigating other forms of Buddhism, fear of not chanting enough or skipping gongyo, fear of contradicting the SGI, fear of listening to or entertaining criticism of the SGI, fear of chanting to the “wrong” Gohonzon, fear of leaving the SGI. SGI members fear that these things will invite severe “mystical” punishment such as financial hardship, illness, family strife, loss of a romantic relationship, getting fired from a job or a horrible, agonizing death.
9. SGI doctrines run contrary to those of Nichiren.

SGI cult's weird manifesto:The Importance of Mentor in Our Life

"Through encountering a mentor in faith, responding to their call, struggling alongside them and engraving their courage and wisdom in our lives, we can break through the shell of our small self."

· Having a mentor in life is the greatest blessing.

· A mentor recognizes our potential, understands our circumstances and helps us in discovering our unique mission.

· A mentor through his wisdom and actions, raises us into truly capable people, the culmination of what we could ever be - happiest & strongest.

· A mentor displays both in spirit and in action how to live a profound life, rebuking all slander.

· A mentor is the truest friend in the face of hardships and dire circumstances. He supports us like no one can, shares all our pains and joys, and lifts us up, higher, ever higher!

· A mentor is our true comrade, always striving alongside us, never stopping or retreating even a single step.

· A mentor in faith, awakened to the true cause can be a ferry to help us cross the sea of suffering and delusion.

· A mentor through his strict fatherly love and embracing motherly love is our true parent. When we go wrong, he admonishes us; when we achieve, he praises us; when broken, he embraces us; The bond of mentor and disciple is the most profound.

· The mentor with his infinite wisdom helps us perceive reality in its true form, breaking all delusion and resolving all our doubts.

· In Nichiren Daishonin’s Buddhism, a mentor helps us connect to the original Buddha Nichiren and make his resolve of Rissho Ankoku our own.

· A mentor shows us the path by walking on it himself, being the first one to face all the obstacles and then awakens us about them and efficiently coaches us to unfailingly triumph over them.

· When we follow the correct teaching, devils and great obstacles will invariably arise.

· > The Devil's motive is to defeat the votary of the LS, by breaking his resolve through various means. But the mentor never lets his disciple lose by inspiring and guiding him through his own wisdom.

· > There are many people who study Buddhism, but only a handful become Buddhas. The reasons :

· + they do not find the correct teacher

· + they get defeated by the devil king

· Without a mentor, we cannot defeat the deadly devil king of the 6th heaven.

· Mentor & Disciple are one in ND’s Buddhism. The victory of the Mentor is the Victory of the disciple.

· Just as in cloth, there are vertical threads and horizontal threads. The vertical running threads show the bond of mentor and disciple. Without them the horizontal threads cannot be held. Thus a mentor has the potential to guide innumerable disciples together cohesively.

Together, a True Mentor & a True Disciple are victorious over Eternity!

A tale of two Tobas [memoral tablets]

Soka Gakkai Toba [Memorial Tablet]

 

Nichiren Buddhist Toba [Memorial Tablet]

Nichiren explains the Mutual Possession of the Ten Worlds

"Answer: In Chapter II, the Buddha declares, 'The Buddhas appear in this world in order to open the eyes of all beings to their Buddha-wisdom.' It means that all beings are endowed with Buddha-wisdom, for otherwise the Buddhas could never open their eyes to it. In other words, the nine realms below the Buddha-land contain the Buddha-land. In Chapter XVI the Buddha says: 'A long time has passed since I attained Buddhahood. The duration of my life is, indeed, immeasurable, countless, everlasting, interminable. Good people, apart from my eternity, the duration of my life secured by fulfillment of the Bodhisattva conducts has not yet expired, but will last twice as long as the above-mentioned time.' Here we see that Bodhisattvahood is part of Buddhahood in that the Buddha was once a Bodhisattva. The fact that Bodhisattvas are found among the beings below the buddhas convinces us that the nine realms including that of Bodhisattva are contained in the Buddha-land." -- The True Object of Worship

"They do not know the existence of the Eternal Buddha who is their father."

Nichiren Daishonin teaches in his most important work, A Treatise Revealing the Spiritual Contemplation and the Object of Worship for the First Time in the Fifth 500-year Period after the Death of Sakyamuni Buddha ["by Nichiren a Buddhist Monk in Japan"]:

"Compared to this Eternal Buddha and His teaching preached in the essential section, those preached in the theoretical section, the pre-Lotus Sutra sutras, the Sutra of Infinite Meaning, and the Nirvana Sutra, namely all the sutras preached prior to, at the same time as, and after the Lotus Sutra, are easy to believe in and understand. It is because they are provisional teachings adjusted to meet the faith and comprehension of the unenlightened, while what is preached in the essential section transcends them all and is difficult to believe in and comprehend because it adheres to the true intent of Sakyamuni Buddha....

Compared to the sixteenth chapter of the Lotus Sutra, the second half of the preceeding chapter, and the first half of the following chapter, that which comprises the main discourse according to this division, all other teachings may be called Hinayana teachings, false teachings, teachings that do not lead to Buddhahood, or teachings in which the truth is not revealed Those who listen to these "expedient" teachings have little virtue and much illusion; they are immature in thinking, poor in heart, and solitary; like birds and beasts, they do not know the existence of the Eternal Buddha who is their father."

Jerry, Mark, and Greg, excommunicated by the Kempon Hokke

In good company with Nikkyo the excommunicated martyr and his followers.

Mark and YMD senior leader Soka Lion Debate

Mark and YMD senior leader Soka Lion Debate

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

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

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

Lion: What does Mark mean here?

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

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

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

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

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

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

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

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

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

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

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

Lion: Nichiren said this but meant that

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

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

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

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

Has SGI added a new silent prayer?...

“We respectfully pray that Daisaku Ikeda the Original Holy One revealed in the Chapter of the Measure of Life of the Original Doctrine of the Lotus Sutra may be present.” [Tsutsushinde Daisaku Ikeda kanjo shitatematsuru Hommon Juryo no Honzon]

We invite aloud, the Original Eternal Buddha, to join us. The name that Nichiren Daishonin gives to this ancient Buddha is Shakyamuni Buddha. You invite Daisaku Ikeda to join you. I suggest you think deeply about the SGI faith and practice and what it is doing to the people who take faith in and practice it.

The SGI KYOGAKU-BU REPORT ("Study Department Report") repudiating the DaiGohonzon

The SGI KYOGAKU-BU REPORT ("Study Department Report")

AnonymousJanuary 25, 2016 at 2:33 AM

http://6027.teacup.com/situation/bbs/37225

<<<<<<<<<<<<

What is the KYOGAKU-BU REPORT ("Study Department Report")?

Before the completion of Daiseido (Hall of Great Vow for Kosen-rufu) in November 2013, some of the Soka Gakkai's powerful executive leaders were working behind the scenes -- to imprudently change the teachings and to enact the new Soka Gakkai Charter and its Rules & Regulations.

The KYOGAKU-BU REPORT is the document that has recorded in detail how the Study Department opposed to stop their schemes and tried to denounce their mistakes. The writer of this Report has described the accurate dates and content of their speeches. It was written with composure, showing a full of a sense of justice and sincerity.

Schemes to Change Teachings Planned by Some Powerful Executive Leaders:

Upon completion of Daiseido they intended to totally depart from the Dai-Gohonzon that was inscribed in 1279 and that is located at the Nichiren Shoshu head temple. They tried to signify the wooden Gohonzon of the Soka Gakkai Headquarters (which was transcribed by Nichiren Shoshu's 64th High Priest Nissho) to replace it as the Dai-Gohonzon. In order to do so, they needed to firstly reject the position of the Dai-Gohonzon. They tried to make use of the Study Department to build up the grounds of the teachings to place the Nissho Gohonzon as the Dai-Gohonzon. However, the Study Department strongly opposed to proceed the hasty change of such an important teaching issue within a short period of time. The careless change may give rise to great confusion within the organization, at the same time, it will cause to contradict the history of the Three Founding Presidents.

The Study Department was fully aware that the Dai-Gohonzon issue should be solved and overcome in the future, but the risk to carelessly proceed the matter within a short period of time was too great to take. They also calmly judged that they could not construct the new teachings with an inconsistent idea to replace the Nissho Gohonzon as the Dai-Gohonzon. It was one of the reasons they opposed the executive leaders when they tried to enforce adoption of their idea. (There is a premise that all the Gohonzons are the transcription of the Dai-Gohonzon. When you consider it logically, It does not make any sense to choose the transcription "copy" and to deny the Dai-Gohonzon "original")

However, the top executive leaders applied great pressure on the Study Department who had been opposing them with reasons. They finally told them that "this is the will of President Ikeda" to enforce the change. Later, the Study Department discovered it was nothing but a false, make-up story.

There was another issue -- it was the start of a newly created organization, the "Nichiren World School Soka Gakkai" and to enact its Charter and its Rules and Regulations. Some of the top executive leaders planned to make the new organization which would come on top of the SGI's. They were proceeding to enact the "Charter" to control all the SGI's of the world under an absolute power of the top executive leaders by placing the president of the Soka Gakkai as the top (president) of this organization.

The plan to act on their own authority, even using the name of SGI President Ikeda, was brought to a standstill due to a strong resistance from the Study Department and some of the SGI general directors. So, they could not accomplish their plan for the November 18, 2013 Daiseido project. Thereafter, key leaders of the Study Department who were involved in this matter and some of the Soka Gakkai leaders who have supported the Study Department were reshuffled and ousted. Their plan had to be carried over to this year.

On the surface it seems to be the issue of the teachings; however, it deeply involves for Mr. Tanigawa, Chief Vice President, to take office as the next president of the Soka Gakkai. At the same time, it is strongly connected with the absolute power structure they intend to establish when and after SGI President Ikeda passes away.

This letter was written in 2014

On authentic and dubious writings attributed to Nichiren by Graham Lamont

1) Those Gosho still extant in Nichiren Shonin's (goshinseki) handwriting are clearly authentic.

2) Those goshinseki destroyed in the Minobu fire of 1876' No one questions most of these works, e.g. the Kaimoku sho. however, one of these, the Shuju Ofurumai gosho, a partially autobiographical work, is still debated. Nevertheless, since a very early Fuji-ha biography of the Patriarch cites two key passages from this work, it seems likely to be genuine, for the original copy was at Minobusan.

3) Copies by Nikko and other first generation disciples. Also a few copies by slightly later disciples

4) Works with no early copies but doctrinally and stylistically close to the above works

5) Works that have no early copies and have doctrinal and stylistic differences with the above 1-4 categories. These are clearly dubious.

The San Dai Hi Ho Sho is a widely debated work with some relying on a computer study of its vocabulary to assert its genuineness but it is clearly close to the Fuji-ha. Nikko does not mention it when discussing the Three Great Secret Laws.

The Shoho jisso sho, in the opinion of many. is a forgery in its first two or three pages (STN, v. 1, 723-725) which was supposedly written a short time after the Kanjin honzon sho. These pages expound a form of medieval Tendai original emlightenment [hongaku] without mentioning "hongaku" as such: It asserts the bombu or unenlightened worldling as the real Buddha. Thereafter, however, it returns to a more conventional view that is close to the genuine works of Nichiren Shonin (classes 1-3 above); on the other hand even parts of the more authentic-looking part (page 725 on) appear to be pasted together by a later copyist and there are different modern versions of this section in part. I still think the part from p. 725 on maybe a fusion of two or more real letters of the Patriarch.

The Issho jobutsu sho has some genuine-looking passages but also some slightly hongaku passages; this might be explained as the remnants of Nichiren Shonin's Tendai training and so scholars date it to 1255 (relatively early). On the other hand its advanced exposition of the Daimoku faith points to a time after 1260. These facts lead me to be very suspicious.

Please note that some of the dubious works attributed to Nichiren Shonin contain passages that summarize genuine ideas of the Patriarch BUT we must be aware that they do not have the same certainty found in authentic works.

I hope this is useful.

''Faith is the basis for entering the Buddha Way.”

Deluded Nichiren Shoshu priest: 

". . . the Mystic Law is so deep that ordinary people are unable to fathom it. As a result, the full meaning of the teaching can only be transferred through the Heritage of Successive High Priests." [Jiho Takahashi of Seiganzan Myoshinji Temple, Editorial, Myodo, Oct. 27]

Nichiren in The Opening of the Eyes: 

Great Concentration and Insight says: “If one lacks faith [in the Lotus Sutra], one will object that it pertains to the lofty realm of the sages, something far beyond the capacity of one’s own wisdom to comprehend. If one lacks wisdom, one will become puffed up with arrogance and will claim to be the equal of the Buddha.”

Nichiren, in the Hokke Daimoku Sho” (Treatise on the Recitation of the Title of the Lotus Sutra) :

“Question: If someone did not know the real meaning of the Lotus-Sutra and did not understand its import, but merely recited the words “Namu Myoho renge kyo” once a day or once a month or once a year or once in ten thousand years or once in a lifetime, without being tempted by evil deeds, great or small, would that person not only avoid the four evil realms but also achieve the stage which there is no return? 

Answer: He would.” 

Another passage from the same Gosho: 

“Question: Fire does not burn unless you touch it. Water does not quench thirst unless you drink it. How can recitation of the Daimoku, ‘Namu Myoho renge kyo’, without understanding exempt you from the evil destinies? 

Answer: If you pluck a lute string made from the sinews of a lion, all other strings are silenced. If you hear of the refreshing fruit of the plum, saliva moistens your mouth. These are mysteries of the world. How much more mysterious the Flower of the Law! The parrot which chirped the four noble truths was reborn in heaven. Those who remembered the Three Treasures escaped the whale. How much more miraculous is the Title of the Lotus Sutra, the essence of the eighty thousand holy teachings, the eye of all the buddhas! In the Lotus Sutra, where the Buddha dispenses with expedient devices, are the words: By faith you can enter. The Nehangyo, the last sutra preached in the grove of sala trees, says: 'Enlightenment has many causes but all are united in a faithful heart. 'Faith is the basis for entering the Buddha Way.”

SGI, a shallow mechanistic approach to Buddhism

Jim, an SGI senior leader has posted that nothing is ceded from the Gohonzon (power of the Buddha and power of the Law) to the believer because the only powers derive from the faith and practice of the believer.

There are several ways to look at this to demonstrate Jim's error and they derive from the timeless principles of Buddhism called Dependent Origination and Ichinen Sanzen or Three Thousand Worlds in a Momentary State of Existence. 

These principles demonstrate that everything in the universe is inextricably connected to everything else. Therefore, not only does one's thoughts words and deeds affect ones own being but all beings both sentient and insentient and all phenomena equally affect us. This is the rational for chanting for other people's welfare, those dead and alive, praying for rain, good weather, lack of accidents etc. The environment equally has the power to influence us. Rainy days are gloomy or cause our joints to hurt, for example.

When examining one's own power compared to the power of the Buddha and Law, it is impossible to fail to acknowledge that our power alone is indeed limited. Whether in the religious or in the secular realm, a team can accomplish more than an individual and an individual with a tool can accomplish more than one without a tool. Were our power not limited, we could, by our own power, obtain Buddhahood but according to Nichiren Daishonin, we require both the help of others [the Buddha, the Law, and good friends in the dharma] and the hindrances of others [those who obstruct our faith and practice]. Believing that we can utilize our power alone to attain Buddhahood is a shallow mechanistic approach to Buddhism, denying others assistance and the utility of a tool. It also deprecates the Gohonzon thinking that the paper and ink of the object of devotion is inferior to the flesh and bones of the human being. In the secular realm, millions have given their lives for the sake of ink and paper, ie: for the Constitution of the United States. How much more so in the realm of Buddhism where, "Since the Law is supreme, the Person is worthy of respect; since the Person is worthy of respect, the Land is sacred.", not the other way around.

The Wahhabis

Scriptural Muslims, the Wahhabi's take the words of the Q'uran as ultimate authority and guide. Unfortunately, there are so many violent and violence inducing words in the Q'uran that taken to its logical conclusion, we have ISIS and the 911 terrorists. There are upwards of 50 million Salafists. The world would be a better place were Wahhabism outlawed and Wahhabi/Salafists thrown in jail.

My wife is alive and well because we left the SGI

"Didn't you lose your wife? Not trying to be mean by saying this, but didn't your wife die or almost die? I have seen many people in ALL religions lose CLOSE relatives, but when it happens OVER and OVER you have to wonder why! -- cmk

My wife is alive and well because we left the SGI and began to practice Nichiren Daishonin's Lotus Sutra Buddhism. Could I overcome cancer through my faith and practice? Probably. But even if I were to die today, the Buddhas and Bodhisattvas of the universe could never accuse me of purposely distorting the Lotus Sutra and Nichiren Daishonin's teachings.

Yes Dee, one has to wonder why so many top SGI leaders, including President Ikeda, have lost their first born sons or die horrible untimely deaths. For anyone thinking of joining the SGI or already SGI but having their doubts, I would bring this up in the next discussion meeting. The Lotus Sutra and Nichiren teach that disciples and believers are able, as a general rule, to avoid both individual and collective punishment. Why then isn't this true for Daisaku Ikeda and his foremost disciples and believers?

The sunk-cost fallacy

"Yes, in retrospect, I couldn't believe that I had gotten drawn into this SGI thing for so long. As you said, it's a very complex phenomena that draws in many otherwise-intelligent people. One part of that phenomena that I'm aware of is the sunk-cost fallacy. Once you've sunk a great deal of time or money into something, it's so much easier to just try it for one more day than to admit your mistake and cut your losses. This fallacy can apply to many other things (such as relationships) but the nature of religions make them especially susceptible, I think" -- Bodhisattva on Reddit SGI Whistleblowers

Tina Turner is just another confused SGI member

"But Tina Turner is different. She grew up in the American South, was raised by grandparents in a strict Baptist church, and in adulthood has rather publicly embraced Buddhism, even saying that this new faith helped her through difficult times, of which she seems to have had more than her share. Actually, she has called herself a “Buddhist-Baptist” and says that, when she prays, she prays in both a Baptist and Buddhist style which, I have to say, makes me all the more curious." -- The Importance of Being Famous

"After releasing her 1999 album, "Twenty Four Seven," and the subsequent major tour in support of the record, Tina Turner retired from music to her Swiss chalet.

After 15 years, the 74-year-old self-described Buddhist-Baptist has reemerged to lend her voice to three songs on an album of Hindu prayers, traditional Indian music and Christian hymns, according to Noise11.

Turner sings "Amazing Grace," "The Lord's Prayer" and the old spiritual, "Motherless Child" on the album, "Beyond: Love Within," which will be released in August. Of the album, Turner said: "Personally, it's something I'm very proud of. Hopefully, this project will teach people how to use what they're born with to help themselves and help the world - and therefore there will be more world peace." -- from Steve Smith: New music expected from Eagles, Tina Turner and Bob Dylan  

"Do not put faith in traditions handed down orally.”

“That which accords with the sutras is to be written down and made available. But put no faith in anything that in word or meaning fails to do so.” The Great Teacher Dengyō said, “Depend upon the preachings of the Buddha, and do not put faith in traditions handed down orally.” The Treatise on the Great Perfection of Wisdom of Nāgārjuna says that one should rely on treatises that are faithful to the sutras, but not rely on those that distort the sutras. And Shakyamuni, the lord of teachings, said, “Rely on the Law and not upon persons.”

"We are all [SGI] Buddhas"

In 2001, SGI member Takuma Mamoru showing brilliant actual proof stabbed eight children to death at the Ikeda elementary school in Osaka.

Gorbachev loves cults

Can you pick out the unhappy demeaned child?