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Saturday, April 30, 2016

Nichiren's way surpasses SGI's way

"The prophecies of the Thus Come One recorded in the scripture, when viewed in the light of the Buddha’s true intentions, never contain the slightest falsehood with regard to either secular or religious matters. Now, in the Lotus Sutra it is stated, “After I have passed into extinction, [one] should accept and uphold this sutra. Such a person assuredly and without doubt will attain the Buddha way.” It also says, “This way one will quickly attain the unsurpassed Buddha way.” 

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

Always thinking of the mentor in SGI, this way takes away from our thinking of the Gohonzon and the Lotus Sutra and experiencing the true joy of the Buddhist faith.

SGI's ruse

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

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

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

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

Sacrificing your life for the Lotus Sutra is like exchanging rocks for gold or dung for rice.

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

"Let us control the free speech rights of corporations"

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

Hmm. Is he also in favor of controlling the free speech rights of the billionaire Ikeda who controls the patterns of thinking of millions of his brainwashed followers? Does the globalist Hank Johnson oppose the SGI multi-national religious corporation's right to free speech and the stealing of the Japanese people's government or only the free speech rights of the far less dangerous Tyson foods?

Compare



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

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

My favorite drink

Cherry slushy

One should not look for any other way for becoming a Buddha.

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

Nichiren's ability to survive far exceeded other religious and secular figures

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

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

and

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

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

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


The merit of the Title (Daimoku) which one chants must be equal to the merit of Lord Shakya

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

The boy Snow Mountains

"Though old and young alike dwell in the realm of uncertainty, it is part of the natural order for the elderly to die first and the young toremain awhile. Thus, even as we grieve, we can find some cause for consolation. Sometimes, however, it is the old who remain and the young who die first. p.758No one feels more bitter resentment than a young child who dies before its parents. No one despairs more deeply than parents who see their child precede them in death. People live in this fleeting world where all is uncertainty and impermanence, yet day and night they think only of how much wealth they can amass in this life. From dawn todusk they concentrate on worldly affairs, and neither revere the Buddha nor take faith in the Law. They ignore Buddhist practice and lack wisdom, idling their days away. And when they die and are brought before the court of Yama, the lord of hell, what can they carry as provisions on the long journey through the threefold world? What can they use as a boat or raft to ferry themselves across the sea of the sufferings of birth and death to the Land of Actual Reward or theBuddha Land of Tranquil Light? When one is deluded, it is as if one were dreaming. And when one is enlightened, it is as if one had awakened. Thinking in this way, the boy Snow Mountains resolved to awake from the dream of the transient world and to seek the reality of enlightenment. So he secluded himself in the mountains and devoted himself to deep meditation, sweeping away the dust of delusion and befuddlement in his single-minded pursuit of the Buddhist teaching.

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

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

“For me to hear only the first half of p.759that verse,” said the boy, “is like seeing only half the moon, or obtaining half a jewel. It must have been you who spoke, so I beg you to teach me the remaining half.” The demon replied sarcastically, “You are already enlightened, so you should feel no resentment even if you don’t hear the rest of the verse. I’m dying of starvation, and I haven’t the strength to speak—say no more to me!”

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

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

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

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

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

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

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

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

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

What he worships is the Buddha Shakya; the Dharma he believes is the Lotus Sutra

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

Faith like fire and faith like water

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

The time when calamities will cease to exist

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

The fool must by necessity believe in the Lotus Sutra

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

SGI leaders should save their admonishments for themselves.

Only we follow in the footsteps of Nichiren Daishonin, rejecting interfaith and mentorism for the Lotus Sutra and teachings of Nichiren Daishonin. 
“…Rather one should cast away one’s body and lay down one’s life in an effort to save such a person. One will never grow weary of admonishing him, nor will there be limits to one’s grief….” (A Sage an Unenlightened Man)
 
“If, knowing the best path, one sees one’s parents or sovereign taking an evil path, can one fail to admonish them? If a fool, crazed with wine, is about to drink poison, can one, knowing this, not try to stop him? In the same way, if one understands the truth of the Buddhist teachings and knows the sufferings of fire, blood, and swords, can one fail to lament at seeing someone to whom one owes a debt of gratitude about to fall into the evil paths? Rather one should cast away one’s body and lay down one’s life in an effort to save such a person. ” (ibid.)
 
“Are persons such as these not slanderers of the correct teaching? One can never be too severe in condemning them, or admonish them too strongly.” (ibid.)
 
“How reassuring, that those who respect the monks of the correct teaching and admonish those who are evil and in error receive such blessings as these!” (ibid.)
 
“You should read again and again the previous letter in which I explained that one should of course obey one’s teacher, sovereign, and parents, but should they commit wrongs, admonishing them is in fact being loyal to them,” (The Three Obstacles and four Devils)
 
“How could I ever feel distantly toward any of you? Even in the case of the Nembutsu priests, the Zen priests, and the True Word teachers, and the ruler of the nation and other men of authority, all of whom bear me such hatred— I admonish them because I want to help them, and their hatred for me makes me pity them all the more.” (Reply to the lay Priest Takahashi)
 
“If rumor spreads that you appear to be a votary of the Lotus Sutra, both those who are close to you and those who are not will unexpectedly admonish you as if they were your true friends, saying, “If you believe in the priest Nichiren, you will surely be misled.” (The Workings of Brahma and Shakra)
“The Classic of Filial Piety states, “[In a case of moral wrong,] a son must admonish his father, and a minister must admonish his lord.” (The Letter of Petition from Yorimoto )
“The Great Teacher Dengyo states, “In general, where unrighteousness is concerned, a son must admonish his father, and a minister must admonish his lord.” (ibid.)
 
“Yet not only do they fail to remonstrate with them, but they criticize one who does confront the Nembutsu school, which is strange indeed! As for Daishin-bo, as I wrote you before, please strongly admonish him by letter.” (The third Doctrine)
 
“It stipulates that, no matter how learned one may be, if one sees an enemy of the Lotus Sutra but fails to admonish that person out of fear, one will fall into the hell of incessant suffering.” (Letter to Akimoto)
 
“What is more, it was through the Lotus Sutra that these bodhisattvas attained Buddhahood, and because the Buddha fervently admonished them concerning it, they took solemn vows in the presence of the Buddha.” (On Prayer0
 
“The high minister Pi Kan, seeing that the Yin dynasty was on the path to ruin, strongly admonished the ruler, though it cost him his head.” (Opening of the Eyes)
 
“The hermit regretfully replied, “It is my fault for not having admonished you enough beforehand.” (Letter to the Brothers)
 
”But Punyayashas admonished him, saying, “Ashvaghosha, do not behead yourself ! Use that head and mouth to praise Mahayana.” (On Curing Karmic Disease)
 
“But because Kuan Lung- feng remonstrated with King Chieh of the Hsia dynasty and Pi Kan admonished King Chou of the Yin dynasty, their names have been handed down in history as those of worthies.” (op cit. Letter of Petition to Yorimoto)
 
“For years, therefore, I have continually admonished myself that, even though I might lack food or clothing, or be rebuked by my parents, brothers, teacher, and colleagues, or be persecuted by the ruler and all the people, if I were going to waver even in the slightest on that account, I would have done better never to have spoken out in the first place. ” (Letter to Misawa)
 
“Nichiren, who admonishes them for their evil, is father and mother to the ruler, and the teacher of all living beings.” (The Royal Palace)
 
“Is not a person of wisdom one who admonishes the ruler when the country is endangered or corrects others’ mistaken views? But in your case, no matter what error you may see, you will no doubt refuse to correct it for fear of society’s reaction.” (op. cit. Yorimoto)
 
The Nirvana Sutra states, “Human life runs its course more swiftly than a mountain stream; the person here today will not likely be here tomorrow.” The Maya Sutra reads, “Imagine, for instance, a flock of sheep being driven by a chandala to the slaughterhouse. Human life is exactly the same; step by step one approaches the place of death.” The Lotus Sutra states, “There is no safety in the threefold world; it is like a burning house, replete with a multitude of sufferings, truly to be feared.”
 
In these passages from the sutras, our compassionate father, the World Honored One of Great Enlightenment, admonishes us, the ordinary people of the latter age; it is his warning to us, his ignorant children. Nevertheless, the people do not awaken for even one instant; nor do they conceive a desire to attain the way for even a single moment. In order to decorate their bodies, which, if abandoned in the fields, would be stripped naked overnight, they spend their time striving to pile up articles of clothing.
 
When their lives come to an end, within three days their bodies will turn into water that washes away, into dust that mixes with the earth, and into smoke that rises up into the sky, leaving no trace behind. Nevertheless, they seek to nurture these bodies and to amass great wealth.
 
This principle has been known since ancient times, but today the situation is pitiable. The country of Japan has been visited by continuous famine for the last several years, and supplies of food and clothing are exhausted. The domestic animals have all been consumed, and persons who eat human flesh are appearing. They tear flesh from the bodies of the dead, children, and the sick, mix it with fish or deer meat, and sell it. People purchase this mixture and eat it. Thus, this country has unwittingly become an abode of great evil demons.
 
Moreover, from the spring of last year through the middle of the second month of this year, epidemics have spread throughout the country. In five families out of ten, in fifty households out of a hundred, all the members have died from disease. Others have escaped illness but are suffering from great spiritual distress, and thus are in even greater agony than those who are ill. Even the people who managed to survive have lost the children who used to follow them as closely as shadows, or the spouses from whom they had been as inseparable as a pair of eyes, or the parents upon whom they had relied as they would upon heaven and earth. For them, what meaning does life hold? How could sensible people not abhor this world? The Buddha taught that there is no safety in the threefold world, but the current state of affairs seems excessively tragic.
 
Although I myself am only an ordinary person, I informed the ruler that the Buddha had left behind teachings predicting such a situation. However, he did not heed my admonitions, but rather began to persecute me even more harshly, so there was nothing further I could do. This country has already become a slanderer of the Law, and by turning into an enemy of the Lotus Sutra, it has also made itself an enemy of the Buddhas and the gods of the three existences and the ten directions.
 
Please consider deeply. No matter what grave crimes I, Nichiren, have been charged with, I am a votary of the Lotus Sutra. No matter what grave crimes a person who chants Namu Amida Butsu may be guilty of, it cannot be denied that he is a follower of the Nembutsu. Because I chant Nam-myoho-renge-kyo with my own mouth, I have been reviled, struck, exiled, and had my life threatened. However, in spite of all this, I have continued to exhort others to do likewise. Am I not then a votary of the Lotus Sutra?
In the Lotus Sutra, it is stipulated that those who bear a grudge against its votary are destined to fall into the Avichi hell. The fourth volume states that the offense of harboring malice toward a votary of the Lotus Sutra in the latter age is graver than that of reviling the Buddha for an entire medium kalpa.2 The seventh volume teaches that people who disparage the votary will suffer in the Avichi hell for a thousand kalpas.3 The fifth volume states that after the Buddha’s passing, when the Latter Day of the Law arrives, a votary of the Lotus Sutra will certainly appear, and that at that time, in that country, an immeasurably great multitude of monks who either uphold or violate the precepts will gather and denounce the votary to the ruler of the country, causing him to be banished and ruined.
These passages from the sutra all coincide precisely with what has happened to me. I am therefore convinced that I will attain Buddhahood in the future. I will speak in more detail when we meet” (No Safety in the Threefold World)
“Question: What eye of wisdom allows you to perceive that the Nembutsu, Zen, and other schools of our time are the enemies of the Lotus Sutra and evil companions who are ready to mislead all people?
Answer: I do not state personal opinions, but merely hold up the mirror of the sutras and commentaries so that the slanderers of the Law may see their ugly faces reflected there and perceive their errors. But if they are incurably “blind,” it is beyond my power.
 
In the “Treasure Tower” chapter in the fourth volume of the Lotus Sutra we read: “At that time Many Treasures Buddha offered half of his seat in the treasure tower to Shakyamuni Buddha . . . At that time the members of the great assembly [saw] the two Thus Come Ones seated cross-legged on the lion seat in the tower of seven treasures . . . And in a loud voice he [Shakyamuni Buddha] addressed all the four kinds of believers, saying: ‘Who is capable of broadly preaching the Lotus Sutra of the Wonderful Law in this saha world? Now is the time to do so, for before long the Thus Come One will enter nirvana. The Buddha wishes to entrust this Lotus Sutra to someone so that it may be preserved.’ ” This is the first pronouncement of the Buddha.
 
Again the chapter reads: “At that time the World-Honored One, wishing to state his meaning once more, spoke in verse form, saying: ‘This holy lord, this World-Honored One, though he passed into extinction long ago, still seats himself in the treasure tower, coming here for the sake of the Law. You people, why then do you not also strive for the sake of the Law? . . . In addition, these emanations of my body, Buddhas in immeasurable numbers like Ganges sands, have come, desiring to hear the Law . . . Each has abandoned his wonderful land, as well as his host of disciples, the heavenly and human beings, dragons, and spirits, and all the offerings they give him, and has come to this place on purpose to make certain the Law will long endure. . . . as though a great wind were tossing the branches of small trees. Through this expedient means they make certain that the Law will long endure. So I say to the great assembly: After I have passed into extinction, who can guard and uphold, read and recite this sutra? Now in the presence of the Buddha let him come forward and speak his vow!’ ” This is the second proclamation of the Buddha.
 
The passage continues: “The Thus Come One Many Treasures, I myself, and these emanation Buddhas who have gathered here, surely know this is our aim. . . . All you good men, each of you must consider carefully! This is a difficult matter—it is proper you should make a great vow. The other sutras number as many as Ganges sands, but though you expound those sutras, that is not worth regarding as difficult. If you were to seize Mount Sumeru and fling it far off to the measureless Buddha lands, that too would not be difficult. . . . But if after the Buddha has entered extinction, in the time of evil, you can preach this sutra, that will be difficult indeed! . . . If, when the fires come at the end of the kalpa, one can load dry grass on his back and enter the fire without being burned, that would not be difficult. But after I have passed into extinction if one can embrace this sutra and expound it to even one person, that will be difficult indeed! . . . All you good men, after I have entered extinction, who can accept and uphold, read and recite this sutra? Now in the presence of the Buddha let him come forward and speak his vow!” This is the third admonition from the Buddha. The fourth and fifth admonitions are found in the “Devadatta” chapter, and I will deal with them later.” (op. cit. Opening of the Eyes)
 
“Adherents of the various schools may attempt to attack you by citing the passage from The Treatise on the Great Perfection of Wisdom that states, “If one denounces the teachings others follow out of love for one’s own, then even if one is the practitioner who observes the precepts, one will never escape the pains of hell.” Ask them whether they know why Nagarjuna wrote this admonition, and if Nagarjuna could possibly have been ignorant of how serious an offense it is to slander the true teaching by clinging to provisional teachings. He stated, “The various sutras are not secret teachings; only the Lotus Sutra is secret.”30 He declared that the Lotus Sutra alone is the seed of enlightenment, likening it to a great physician who can change poison into medicine. Is it possible that he later regretted having said these things, and therefore wrote that, if one denounces the teachings others follow out of love for one’s own, one will be destined to fall into the evil paths? If so, he would have been directly contradicting the truthful words of the Lotus Sutra, in which the Buddha states, “Honestly discarding expedient means” and “Not accepting a single verse of the other sutras.”31 This is hardly conceivable. Nagarjuna was a bodhisattva who appeared in accordance with Shakyamuni Buddha’s prediction, as well as a scholar in the direct lineage of the Buddha’s teaching. He may well have written this admonition in his treatise because he foresaw that such priests as Kobo and T’an-luan would slander the Lotus Sutra, the teaching that befits this age of the Latter Day of the Law. You should scoff at your opponents for not knowing the meaning of the words they cite. Tell them: “Are you yourselves not followers of those destined to fall into the evil paths? How pitiful! Are you not to be counted among those who will suffer for countless kalpas to come?” (Teaching Practice and Proof)
 
“He agonized over what course to take, but in the end, fearful of violating the Buddha’s admonition, made known his views to Emperor Kammu.” (Selection of Time)
 
“The Nirvana Sutra states: “If even a good monk sees someone destroying the teaching and disregards him, failing to reproach him, to oust him, or to punish him for his offense, then you should realize that that monk is betraying the Buddha’s teaching. But if he ousts the destroyer of the Law, reproaches him, or punishes him, then he is my disciple and a true voice-hearer.”
 
This admonition urged me on, and I spoke out against slander in spite of the various persecutions I faced, because I would have become an enemy of the Buddha’s teaching if I had not.
Slander can be either minor or serious, however, and sometimes we should overlook it rather than attack it. The True Word and Tendai schools slander the Lotus Sutra and should be severely rebuked. But without great wisdom it is hard to differentiate correctly between their doctrines and the teachings that Nichiren spreads. Therefore, at times we refrain from attacking them, just as I did in On Establishing the Correct Teaching for the Peace of the Land.
 
Whether or not we speak out, it will be difficult for those who have committed the grave offense of slander to avoid retribution. Our seeing, hearing, and making no attempt to stop slander that, if we spoke out, could be avoided, destroys our gifts of sight and hearing, and is utterly merciless.
Chang-an writes, “If one befriends another person but lacks the mercy to correct him, one is in fact his enemy.”3 The consequences of a grave offense are extremely difficult to erase. The most important thing is to continually strengthen our wish to benefit others.” (The Embankments of Faith)
 
“The heart of all these passages is the admonition to embrace and believe in the Lotus Sutra in this Latter Day of the Law.” (The Embankments of Faith)
 
“Nevertheless, I was concerned that any admonition would be taken by the ignorant as mere jealousy of his wisdom, and so I refrained from speaking out.” (On Persecution Befalling the sage)
 
“Then the unenlightened man said: “Listening to the teachings and admonitions of a sage like you, I find that the misunderstandings I have labored under in recent days are all suddenly dispelled.” (op. cit. Conversations Sage)
 
“The third volume of the Nirvana Sutra says: ‘If even a good monk sees someone destroying the teaching and disregards him, failing to reproach him, to oust him, or to punish him for his offense, then you should realize that monk is betraying the Buddha’s teaching. But if he ousts the destroyer of the Law, reproaches him, or punishes him, then he is my disciple and a true voice-hearer.’
 
“The meaning of this passage is that, if a person striving to propagate the correct teaching of the Buddha should hear and see others propounding the teachings of the sutras in a mistaken manner and fail to reproach them himself or, lacking the power to do that, fail to appeal to the sovereign and in this way take measures to correct them, then he is betraying the Buddha’s teaching. But if, as the sutras direct, he is not afraid of others but censures these slanderers himself and appeals to the sovereign to take measures against them, then he may be called a disciple of the Buddha and a true priest.
 
“Being therefore determined to avoid the charge of ‘betraying the Buddha’s teaching,’ although I have incurred the hatred of others, I have dedicated my life to Shakyamuni Buddha and the Lotus Sutra, extending compassion to all living beings and rebuking slanders of the correct teaching. Those who cannot understand my heart have tightened their lips and glared at me with furious eyes. But if you are truly concerned about your future existence, you should think lightly of your own safety and consider the Law above all. Thus the Great Teacher Chang-an states, ‘ “[A royal envoy . . . would rather], even though it costs him his life, in the end conceal none of the words of his ruler”91 means that one’s body is insignificant while the Law is supreme. One should give one’s life in order to propagate the Law.’
 
“This passage is saying that, even if one must give up one’s life, one should not conceal the correct teaching; this is because one’s body is insignificant while the Law is supreme. Though one’s body be destroyed, one should strive to propagate the Law.” (ibid.)
 
“And what of these admonitions of mine? Because people regard them with suspicion and refuse to heed them, disasters such as those we now face occur.” (Three tripitak Masters Pray For Rain)
 
“Now this great evil True Word doctrine has spread to Kamakura, deceiving the members of the ruling clan and threatening to bring about the destruction of Japan. This is a matter of the gravest import, and I have not discussed it even with my disciples. Instead I have dissembled, pretending ignorance and filling their ears only with attacks upon Nembutsu and Zen. But since my admonitions continue to go unheeded, without begrudging even my life, I will also tell my disciples what the true situation is.
 
“When I do so, they will be even more perplexed, saying that, no matter how admirable or worthy of respect Nichiren may be, he can scarcely surpass Jikaku and Kobo. I fear I will never succeed in banishing all their doubts. How can I dispel them?” (op. cit. Takahashi)
“It is a grave offense to go against these admonitions, and though invisible to the eye, the error piles up until it sends one plummeting to hell.” (Fourteen Slanders)
 
“My admonitions have surpassed even those set forth in the yüeh-fu poems of Po Chüi, and my prophecies are not inferior to those of the Buddha.” (The Actions of the Votary of the Lotus Sutra)
 
“In ancient China, King Chou of the Yin dynasty refused to heed the admonitions of his loyal minister Pi Kan and instead cut out Pi Kan’s heart.” (ibid.)
 
“But just as a high wind creates great waves, or a powerful dragon brings forth torrential rains, so my admonitions called forth increasing animosity.” (ibid.)
 
“However, he did not heed my admonitions, but rather began to persecute me even more harshly, so there was nothing further I could do. (op. cit. no Safety Threefold World)
 
“I, Nichiren, fearing these admonitions of the Buddha, accordingly accused all those throughout the nation who were deserving of it, and more than once I was condemned to exile or to death.” (Letter to Akimoto)
 
“Thus, although Shan-wu-wei, Hsüantsang, Kobo, Jikaku, Chisho, and the others put forth a variety of clever arguments, they could produce no passage of scripture proving the Lotus Sutra to be inferior to the Mahavairochana Sutra. Their whole argument rests solely on the question of whether the sutra includes mudras and mantras. Rather than writing hundreds of volumes of argument, traveling back and forth between China and Japan with their unending schemes, and arranging for the promulgation of imperial edicts in order to intimidate people, they would have been better off producing some clear passage of proof in the sutras themselves. Who then could have doubted their assertions??
 
Dewdrops accumulate to form a stream, and streams accumulate to form the great ocean. Particles of dust accumulate to form a mountain, and mountains accumulate to form Mount Sumeru. And in the same way, trifling matters accumulate to become grave ones. How much more so in the case of this matter, which is the gravest of all! When these men wrote their commentaries, they should have exerted themselves in examining both the principles and documentary evidence of the two teachings, and when the court issued imperial edicts, it, too, should have delivered its admonitions after thoroughly investigating both sides and citing some clear passage of proof.
 
Not even the Buddha himself could repudiate his statement that, among all the sutras he has preached, now preaches, and will preach, [the Lotus Sutra stands supreme]. How much less, then, can scholars, teachers, and rulers of states use their authority to do so! This statement [of the Buddha] has been heard by Brahma, Shakra, the gods of the sun and moon, and the four heavenly kings, and duly recorded in their respective palaces.
 
So long as the people truly did not know of this statement, it seems that the false interpretations of the teachers I mentioned spread without anyone incurring retribution. But once a person of forceful character has come forward to make this sutra passage known in a bold and uncompromising fashion, then grave matters are certain to occur. Because people have looked down on this person and cursed him, struck him, sent him into exile, or attempted to take his life, Brahma, Shakra, the gods of the sun and moon, and the four heavenly kings have risen up in anger and become that votary’s allies. Thus unexpected censures have come down from heaven, and the people are about to be wiped out and the nation destroyed.
 
Though the votary of the Lotus Sutra may be of humble background, the heavenly deities who protect him are fearsome indeed. If an asura tries to swallow the sun or moon, its head will split into seven pieces. If a dog barks at a lion, its bowels will rot. And as I view the situation today, the same sort of retribution is happening here in Japan.
 
On the other hand, those who give alms and support to the votary will receive the same benefit as though making offerings to the Lotus Sutra itself. As the Great Teacher Dengyo says in his commentary, “Those who praise him will receive blessings that will pile up as high as Mount Calm and Bright, while those who slander him will be committing a fault that will condemn them to the hell of incessant suffering.”
 
The person who offered a humble meal of millet to a pratyekabuddha became the Thus Come One Treasure Brightness. He who offered a mud pie to the Buddha became the ruler of Jambudvipa. Though one may perform meritorious deeds, if they are directed toward what is untrue, then those deeds may bring great evil, but they will never result in good. On the other hand, though one may be ignorant and make meager offerings, if one presents those offerings to a person who upholds the truth, one’s merit will be great. How much more so in the case of people who in all sincerity make offerings to the correct teaching!” (The Bodies and Minds of Ordinary Beings)

"I wanted my life back"

Hi David,

"I do need to apologize for the typos in my previous comment. I was very tired and my proofreading skills were definitely suffering at nearly 3 am.

I don’t wish to engage in an NSA/SGI bashing episode, but upon further reflection of the reasons why I stopped practicing, I realized that it wasn’t just mere disillusionment. It was also frustration and the sobering realization that I was simply going through the motions of chanting, doing Gongyo, attending meetings, etc. My sense of excitement, enthusiasm, passion and maybe even my faith, had been lost somewhere along the way, and I just couldn’t recapture it.

I also couldn’t justify the pressures of constantly donating and doing Shakabuku, paying for other people’s World Tribune subscriptions, purchasing the latest books that would never get read, and spending my precious yearly vacation days doing activities such as preparing for some senior leader’s visit from Japan or visiting FNCC – in short, I wanted my life back.

I found that it was becoming increasingly difficult for me to hide the envy, jealousy and anger that I felt as some District, Chapter or Headquarters leader was lecturing me and other YWD on the vital importance of doing activities and Shakabuku, while this leader’s “fortune baby” daughter or son was going out on dates, attending college, taking trips that were totally unrelated to NSA/SGI activities, and simply having fun!

And I was especially tired of constantly hearing how “Gohonzon would give us this or give us that” relegating a beautiful object of worship down to some temperamental magical scroll.

I blame myself for not having the courage or the confidence to have said, “No!”. But like countless other members, I thought I was doing something noble and noteworthy and that at some point my benefits would rain down upon me in reward for my sincere devotion and dedication..." -- Anonymous

"Shoot through the DaiGohonzon straight to President Ikeda's heart!".

The "GREAT" Ted Osaki's guidance.

Why Shakyamuni Buddha? Why not Daisaku Ikeda? Why Not Amida Buddha? Why not the High Priest? Why not Many Treasures Buddha?

"Moreover, when I examined how long the various Buddhas had spent accomplishing the practice needed to become a Buddha and how long Shakyamuni had done so, I found that some of the other Buddhas had spent three asamkhya kalpas or five kalpas, but that Shakyamuni Buddha had been in the sahā world since major world system dust particle kalpas in the past, a great leader who made it possible for all people to establish the connections needed to attain Buddhahood. No one in this world who was in any of the six paths of existence was ever able to establish such a connection with any other bodhisattva of any other land.

The Lotus Sutra states, “The persons who heard the Law at that time are each in a place where there is one of these Buddhas.” T’ien-t’ai says, “The Buddha of the western land is different [from the Buddha of this sahā world], and those who form a relationship with him are also different. It is impossible to assert that the living beings of this sahā world are related to Infinite Life [Amida] Buddha in the way that the father and son are related.” Miao-lo comments on this, “Amida and Shakyamuni are two different Buddhas to begin with. . . . Moreover, the living beings who in past existences formed a bond with these two respective Buddhas represent two different groups, and the methods used to convert and guide them are not the same. Forming a bond with a Buddha represents the process of birth, while the maturing of one’s Buddhist practice represents the process of upbringing. If the Buddha with whom one forms a bond and under whom one’s practice matures is different [from the Buddha of this sahā world], then one cannot establish the father and son relationship with the Buddha.”

Nowadays all the people of Japan are waiting for Amida Buddha to come and take them to his realm. This is as absurd as to expect that one can feed mare’s milk to a calf, or to use a piece of tile as a mirror and hope to see the reflection of the moon in it!

Again, if we consider the question of how long it has been since these various Buddhas attained the fruit of Buddhahood, then we will find that there are some who became Buddhas ten kalpas ago, others a hundred kalpas or a thousand kalpas ago. But in the case of Shakyamuni Buddha, the lord of teachings, it has already been a period of numberless major world system dust particle kalpas since he became a Buddha of perfect enlightenment and complete reward. 

Thus Come One Mahāvairochana, the Thus Come One Amida, the Thus Come One Medicine Master, and all the other Buddhas of the ten directions are followers of Shakyamuni, the lord of teachings and our original teacher. He is like the moon in the sky that is reflected in ten thousand different bodies of water.

The Vairochana Buddha seated on the lotus pedestal with other Buddhas surrounding him in the ten directions, who is described in the Flower Garland Sutra, and the Thus Come One Mahāvairochana of theDiamond Realm and the Womb Realm, who is described in the Mahāvairochana and Diamond Crown sutras, are attendants who stand on the left and right of the Thus Come One Many Treasures, the Buddha described in the “Treasure Tower” chapter of the Lotus Sutra. They are like two high ministers in attendance on a worldly ruler. And this Many Treasures Buddha is a follower of Shakyamuni Buddha, the lord of teachings of the “Life Span” chapter."

Hitler finds out about Rep. Hank Johnson's comment on Guam tipping over


Friday, April 29, 2016

SGI couple insurance scam murders

http://ameblo.jp/0268160/entry-11879449560.html

Hank Johnson Congressman and proud SGI member, exactly like the Komeito party in Japan, vigorously supports the military industrial complex



Please go to 11:58

"So that they can understand us better."



These men are kidding themselves

"Our determination is to lay the foundation for the reformation of Soka."

"The present age is a defiled one.."

“In past times the world was honest, people were upright, and there were no erroneous teachings or erroneous doctrines. Therefore, one could behave in a proper manner and carry out one’s religious practices peacefully and amicably. There was no need to take up staves and berate others, no occasion to attack erroneous teachings.

But the present age is a defiled one. Because the minds of people are warped and twisted, and provisional teachings and slander alone abound, the correct teaching cannot prevail. In times like these, it is useless to practice the reading, reciting, and copying [of the Lotus Sutra] or to devote oneself to the methods and practices of meditation. One should practice only the shakubuku method of propagation, and if one has the capacity, use one’s influence and authority to destroy slander of the correct teaching, and one’s knowledge of the teachings to refute erroneous doctrines."

Thursday, April 28, 2016

Nichiren on having only the consideration of truth in mind

"Moreover, among the translators of the sacred texts there have been those who were not thoroughly versed in Sanskrit or in Chinese, or those who, accustomed to the provisional teachings from their previous lives, distorted the meaning of the sutras and treatises pertaining to the true teaching so that it would accord with that of the provisional sutras and treatises. Similarly, among the Buddhist teachers in China there were those who, because they were accustomed to the provisional teachings they had known in their past lives, found the provisional sutras and treatises most congenial to their ways of thinking and declined to accept the principles of the true sutras. If they came on passages that differed even slightly from their own views in the matter, they twisted the logic of the passage and distorted it in interpretation so that it would accord with their own principles. Even if they later came to realize the truth of the matter, because they had considerations of reputation or profit in mind or did not wish to go against the inclinations of their lay supporters, they did not abandon the schools that adhered to the provisional teachings and join those that advocated the true teaching."

Nichiren's clearest statement regarding his true identity

"These Three Great Secret Laws were unquestionably received by me, Nichiren, some two thousand and more years ago, when I was the leader of the Bodhisattvas of the Earth; they were passed on to me by oral transmission from the lord of teachings, the World-Honored One of Great Enlightenment. And these actions that I now take embody what I received in transmission on Eagle Peak, without the slightest deviation or alteration in form, the three great matters of the Law of the “Life Span” chapter." -- On the Three Great Secret Laws

A healthy spiritual diet is as important as healthy food diet since mind and body are one.

Depression leads to a multitude of somatic complaints. Physical illness leads to depression. The joy of the Law and having the same faith and practice as Nichiren is highly salutary. 

SGI performs a background check on their Bodhisattva-Buddhas.


Did Shakyamuni require a background check of Angulimala or Devedatta before they attained respectively to Arhat and Buddha? Did Nichiren perform a background check on the Samurai Shijo Kingo?

"Hello everyone are you happy?" Special SGI May Contribution Video

http://sgi-usa.org/memberresources/video/maycontribution/2013/contribution/?v=contribution

How to grow Sensei's precious SGI organization for all eternity

1). Lose your individuality.
2). Follow no matter what.
3). Lie a lot.
4). Employ ornate rhetoric and meaningless talk.
5). Abandon Shakyamuni Buddha for Sensei.
6). Abandon the Lotus Sutra for the Human Revolution.
7). Follow Sensei not Nichiren Daishonin.
8). Embrace the SGI teachings on interfaith not the exclusive faith and practice of the Lotus Sutra.
9). Abandon critical thinking.
10). Organization first, Law second, and Buddha, a distant third.

Why have the Three Calamities and Seven Disasters arisen in abundance?

“....because this era is ‘firm in struggle and the Pure Dharma is hidden and obscured’ [Daijikkyo 55 (“Embudai hon”) (T.13.363)], and, on top of this, there are only evil countries, evil kings, evil ministers, evil commoners and they turn against the True Dharma and revere perverted dharmas and perverted teachers, so evil demons enter into the land and the Three Calamities and Seven Disasters have arisen in abundance.” (STN, v. 1, 735)

"The three lesser calamities are warfare, pestilence, and famine. The three greater calamities are fire, water, and wind. The seven disasters (1) extraordinary changes of the sun and moon, (2) extraordinary changes of the stars and planets, (3) fires, (4) unseasonable floods, (5) storms, (6) drought, and (7) war, including enemy invasion from without and rebellion from within." --SGI dictionary

SGI''s "casserole lady" principle


The "casserole lady" principle sounds nice but it's less filling. There is neither protection nor faith support in the Gakkai because their faith is warped and their practice is lame. Better to tackle a serious problem on one's own with the Gohonzon and Nichiren as guide than to rely on the encouragement of one million SGI devils. Also, the truth of the matter is that during severe storms, the so-called "casserole ladies" [and gents], are nowhere to be found. When Nat Dames was well and threw a party, you practically couldn't get through the door to his apartment but when he was dying of colon cancer he had nary a visitor. They can spew their BS in the Huffington Post but they dare not come here to speak.

The way to evaluate any phenomena, philosophy or religion is through the Three Proofs.

The first proof is documentary proof. The phenomena, philosophy or religion must exist through matter, energy and/or ideas. An example of a phenomena is a rock, an example of a philosophy is the Critique of Pure Reason by Emmanuel Kant, an example of a religion is the religion based on the Lotus Sutra. We know that these phenomena, philosophies and religions exists. It has been documentated that they exist.

Theoretical proof means that the phenomena, philosophy or religion can be evaluated by reasoning or scientific evidence.  A rock has a certain weight, composition, structure etc. that can be measured. The Critique of Pure Reason can be evaluated through science and other philosophical works as to its classification(idealism), its structure(epistomology), its development etc.

Actual proof is the function of the rock, that it can be used in weights and measures, used to knock down an attacker, or ground up to become an abrasive. Reguarding religion and philosophy, actual proof is the measure that a philosophy or religion can change the individual or society.

The Chinese Gooseberry is a delectable fruit. It exists in the mid to southern latitudes. Its color varies from lime green to orange-yellow. It has a unique taste with hints of honey, ginger, cinnamon and coriander, strawberry and banana.

Can you imagine how it tastes? Let me give you some more information about this sublime fruit. It has 400 specialized enzymes that convert the nitrates, proteins and fats in the soil into various types of carbohydrates. The Chinese Goosebberry plant also uses photosynthesis to convert water and carbon dioxide into other sugars and carbohydrates that, thanks to this multitude of enzymes, are more varied and complex than in any other plant. The sugars and carbohdrates travel up and down the plants vascular system called the phloem and are concentrated in the fruit. The concentration of the various carbohydrates are 10.000% this and 12.567% that, 9.641% this and 49.210% that, and 1.879 % this… The Chinese Gooseberry is also chock full of phytonutrients and antioxidants like, flavins, tannins, lycopenes, Vit. A, C, and E. The Chinese Gooseberry tastes nothing like, rasberry, strawberry, blueberry, melon, apple, grapefruit, avocado, or the angostora bitter. These fruits too are composed principally of carbohydrates and are full of phytonutrients and vitamins but composed of vastly different types and in vastly different proportions. Can you now tell me how the Chinese Gooseberry tastes?

The Chinese Gooseberry is like the Lotus Sutra (Myoho renge kyo). It exists, this we know. We have abundant documentary proof of this. They both can be analyzed (see above for the Chinese Gooseberry). The Lotus Sutra contains the teachings of the Ten Worlds, Ten Factors, Three Realms, and 3000 Worlds in a Momentary Existence of Life. These teachings can be evaluated through science and through reason just as the gooseberry. Science and reason gives us a great deal of information as to the nature of the Chinese Gooseberry. Its form, it’s composition, its structure. However, as far as its taste, despite knowing all these things, our brains are too small to analyze all the data and experience the taste. Likewise, our brains are too small to analyze the data of 3000 Worlds in a Momentary Existence of Life to know exactly its ability to change the individual (become Buddha) and/or society (Buddha’s Land).

We must taste the Chinese Gooseberry, to know its taste (BTW, the Chinese Gooseberry is the Kiwi fruit). We can only taste the Lotus Sutra by chanting Namu Myoho renge kyo with one’s whole heart. We can only understand Nichiren Lotus Sutra Buddhism by practicing as the Lotus Sutra and Nichiren teach.

Wednesday, April 27, 2016

SGI is a mixture of Lotus Sutra Buddhism, provisional Buddhism, New Age, and Value Creation philosophy.

When the Bodhisattvas Never Despise of this era tell them, "you will all become Buddhas", SGI members say, "we are already Buddhas. We don't need your false predictions."

Cris Roman helped shape the doctrines of the SGI in the sixties and early seventies. His essay, Ethics and Morality in Nichiren Daishonin's Buddhism, for example, has numerous errors but it is not completely erroneous. That is the danger of the Soka Gakkai: It mixes the clean with the unclean and the correct with the incorrect. For this reason, SGI members are confused and fail to obtain the fruit of the Nichiren faith.

Cris begins: 

1). "Ultimately the goal, at least for me, is to arrive at a point where personal suffering is minimized so that more and more of my finite energy as a single human can be exerted in relieving the suffering of others."

Response:

In pre-Lotus Sutra or provisional Buddhism, suffering (specifically the Lower Six Worlds and generally, the Nine Worlds excepting Buddhahood) can be eliminated or 'minimized". On the other hand, the Lotus Sutra, Nichiren, and Tientai teach that the infinite and eternal Nine Worlds exist in the infinite eternal World of Buddhahood and visa versa.

Nichiren teaches, "In suffering awake to the nature of suffering; in joy rejoice. Realizing both suffering and joy as they really are [tathata], chant Namu Myoho renge kyo." and "relatively minor hardships, such as exile, imprisonment, torture and execution." One who is practicing the Lotus Sutra, yet trying to eliminate or diminish suffering (which is neither eliminable nor diminishable), is destined for a rude awakening and they may abandon their faith. Nichiren prepared his disciples for the best of times and the worst of times. There is also the matter of the eight winds. Of course, actual proof in the real world, as accomplished by Shijo Kingo, is important but his change in circumstance was a product of his striving ever more in faith and not his striving to diminish his sufferings. Nichiren Daishonin writes in the Kaimoku Sho which he entrusted to Shijo Kingo:

"You people, why then do you not also strive for the sake of the Law?"

He did not say "strive to end or diminish suffering."

In Letter to Yorimoto (Shijo Kingo) he writes:

"Even though I myself have been able to withstand attacks with sticks of wood or tiles and stones, vilification, and persecution by the authorities, how could people such as lay believers, who have wives and children, and are ignorant of Buddhism, possibly do the same? Perhaps they would have done better never to have believed in the first place. If they are unable to carry through with their faith to the end, and uphold it only for a short while, they will be mocked by others. So thinking, I felt pity for you. But during the repeated persecutions I suffered and throughout my two sentences of exile, you have demonstrated your resolve. Though that has been wondrous enough, I have no words sufficient to praise you for having written a pledge to carry through with your faith in the Lotus Sutra, in spite of your lord’s threats and at the cost of your two fiefs."

Hardly was Shijo Kingo striving to eliminate suffering or acquire new lands.

2). Cris continues:

"Buddhism does not promise the annihilation of all suffering. Sakyamuni's teachings began when he perceived suffering as an inevitable aspect of life. What Sakyamuni intended and what Nichiren perfected was a way to totally illuminate my Buddha nature, thereby providing me the wisdom and strength to eternally transform all the sufferings of life and death into fundamental joy. Daimoku provides the wisdom, strength and opportunity while the Bodhisattva ideal supplies the moral imperative."

Response:

The Lotus Sutra does not promise the annihilation of any suffering, not one iota. It promises Buddhahood. There is no transformation whatsoever. There is no human revolution. There is only awakening to the true nature of life and the joy derived from the Law. I'm not sure what he means by, "...the bodhisattva ideal supplies the moral imperative", so I won't say much except that, moral imperative is a Buddhist, Confucian and Christian concept of the World of Tranquility [Humanity], not the World of Bodhisattva. The Bodhisattvas imperative is faith in the Lotus Sutra, actions to put into practice the words of the Buddha and Nichiren Daishonin, and the vow to awaken all beings.

The SGI doctrines are so distorted that hearing them makes me realize the true meaning of suffering. If in fact, I am correct that Cris Roman was formative or even merely a vessel for the propagation of the erroneous SGI doctrines, then he should prostrate himself on the ground and apologize to those he hurt and continues to hurt. Also, like Vasubandu, he should write dozens of essays and thesis, both refuting their previous mistaken doctrines while praising and expounding the truth of the Lotus Sutra and Nichiren Daishonin's teachings.

Cris continues:

3). Through Buddhist practice, I can elevate my perspective to a place where I recognize my suffering as a lack of some sort of support from an infinite universe with which I am one and to which I am inextricably and eternally bound.

Response:

Here we see a mixture of Lotus Sutra Buddhism, New Age, and Value Creation philosophy. Suffering is not a lack of anyTHING. It is being attached to wrong views and things. It is the beginningless and endless Nine Worlds that is as much a part of us (and Buddhahood) as our heart and liver, the dying of a child and the blooming of a flower. The Lotus Sutra states:

"At that time the four groups
Were devoted to (material) things." (Chapter 20, Bunno)

"The Four types of devotees at that time
Were attached to [wrong views]" (ibid. Hurvitz)

Those delusional people who persecuted Bodhisattva Never Despise and who hadn't met the Buddha in India must have been reborn as SGI members in Mappo. Here they assert the very same thing as the "four groups", only they are more arrogant. When the Bodhisattvas Never Despise of this era tell them, "you will all become Buddhas", they say, "we are already Buddhas. We don't need your false predictions."

Cris continues:

[3). continued] "At this point, simple Newtonian physics would have me understand that if I wish energies to be directed toward my being, I need to create forces that emanate outward from my life. This is similar to the attitude of "do unto others as you would have them do unto you," which resonates with the Bodhisattva ideal."

Response:

Here he is mixing Buddhism with New Age and Christianity. Being a Bodhisattva is not "wishing energies" to us like selfish beggars but to follow the mandate of the Buddha of the 16th Chapter of the Lotus Sutra and Bodhisattva Jogyo (Nichiren).

Further down we read:

4)."Similarly, the concept of the Middle way is bound up in the determination of what the proper approach to a given situation may be. Just as an artist might draw the line in the pictogram at either end or in the middle, according to his or her individual propensity, so too does the finding of the Middle Way imply that, under certain circumstances, it may indeed involve going to an extreme."

and

"In seeking the Middle Way, the Buddhist invokes Nam-myoho-renge-kyo and uses the wisdom that naturally wells up within to make the appropriate causes at the appropriate times. Even our seeming mistakes are made so we can learn. The promise of the Lotus Sutra is that life will not end before we have realized our absolute power."

Response:

Here Cris mixes more New Age, Value Creationism, provisional Buddhism, and true Buddhism. The first paragraph directly above fails to go beyond the Hinayana view of precepts, the Mahayana practice of the paramitas, the conventional view of cause and effect, and the teachings according to the capacities of the people (rather than according to the teachings that befit the time). Strategy boils down to the faith and practice of the Lotus Sutra, not the faith and practice of proper approaches. That is why SGI members run around like cats chasing their tails, wasting precious time with the "proper approach" to promoting the World Tribune, the mentor disciple relationship, and employing every strategy other than the Lotus Sutra, statistics, for example. How can you strategize for an exile or an attempt on your life? Only through deep faith in the Lotus Sutra, the Gohonzon, and Shakyamuni Buddha are we neither influenced nor frightened by them. The character myo is endowed with all sorts of meritorious benefits. Nichiren states that the character Myo signifies perfect endowment. He also states it means to open and to revive.

In the second paragraph above, he somewhat corrects himself but then boasts:

"The promise of the Lotus Sutra is that life will not end before we have realized our absolute power."

Nichiren writes, however:

"Is any single great matter to be found in the other sutras? The Lotus Sutra contains twenty outstanding principles. Among those twenty, the most vital is the “Life Span” chapter’s revelation that the Buddha first attained enlightenment numberless major world system dust particle kalpas ago. People may well wonder what this revelation means. Explain that it teaches that common people like ourselves, who have been submerged in the sufferings of birth and death since time without beginning and who never so much as dreamed of reaching the shore of enlightenment, become the Thus Come Ones who are originally enlightened and endowed with the three bodies. That is, it reveals the ultimate principle of three thousand realms in a single moment of life. From this perspective, you should firmly establish that the Lotus Sutra is the most profound among all the Buddha’s teachings.

You may bring forth this point in an official debate, but not during personal discussions. Should you indiscriminately mention it to whomever you meet, on any occasion or at any time, you will certainly incur punishment from the Buddhas of the three existences. This is the doctrine that I have always referred to as my own inner realization."

In their ends justify the means marketing approach, they go around indiscriminately preaching, "We are Buddhas, you are a Buddha.", contrary to the guidance of Nichiren

Cris Roman's writing, Ethics and Morality in Nichiren's Buddhism, cites principally, one Writing of Nichiren Daishonin, On Attaining Buddhahood In This Very Life. Despite his few correct insights based on this writing, I would be remiss in failing to point out that this writing is a disputed text and at the very most, an early writing of Nichiren. We too, from time to time, use the disputed texts but such texts as The True Aspect of All Phenomena, On the Treasure Tower, and the Ongi Kuden for example, are the SGI's bedrock foundation. Why? Because their erroneous distorted doctrines such as, "Nichiren as True Buddha", "we are Buddhas just as we are", "the Lotus Sutra has lost its power in the Latter Age", etc., are not found in the authentic texts. You will notice that Cris relies heavily on the commentary of Mr. Matsuda. He would have done better relying on the Lotus Sutra itself and the commentaries of Nichiren Daishonin. There are additional commentaries on the Ethics and Morality of the Lotus Sutra that are more in depth and more in line with the Lotus Sutra and the writings of Nichiren Daishonin than this writing. For a further discussion of this topic, Google search is a good place to start.. One such article, Ethics in the Lotus Sutra, a collection of papers, states:

"As you will see on reading the papers, no consensus on any ethical issue was reached. There was not even an agreement on whether or not the Lotus Sutra taught an "ethics." In discussion, Gene Reeves argued that "ethics" could be understood in three ways. First, in the philosophical sense of the word, it is the systematic study of the principles of right and wrong, and in this sense, is absent from the Lotus. The second sense of "ethics" as a list of moral principles to be followed is also lacking. However, Reeves argued, the Lotus Suutra does contain "ethics" in the third sense of a telos or a guide for doing good.

Damien Keown countered that none of the three senses captures the essence of the Lotus. Keown suggests that it focuses on the nature of the Buddha and his Dharma, and only touches on ethics tangentially. There is no ethical analysis or discussion in the text, and it would miss the point to derive an ethics from it. The parables cannot support such an effort. In my view, Reeves is probably right. At any rate, followers of the Lotus Sutra, like members of Rissho Kosei Kai, certainly look to it as a practical guide to ethical life."

Cris continues:

4)."With the Daishonin's Buddhism, people who do not have the capability for such reflection -- the vast majority -- need simply to chant daimoku in order to manifest the reality of the ultimate life entity. This makes Buddhism infinitely more accessible, and rather than indulging in only internal, reflective, somewhat selfish meditative behaviors, the Buddhist can make real causes for the creation of global peace and harmony."

Response:

The SGI would be a much less slanderous organization if all they promoted was the chanting of the daimoku. But they say daimoku isn't enough, you have to follow the living mentor, Daisaku Ikeda, "The prime point of the Lotus Sutra", according to these heretics. Worse, they go around slandering the other practitioners who chant the daimoku. They don't meditate but the leaders rigorously promote "reflective behaviors". For example, if one disputes a leader or asks too many questions, one is apt to hear from a leader, "You lack faith. You should reflect upon it, chant Daimoku about it" (about disputing the leader or the act of asking too many questions). This promotes a trivializing of the daimoku, making it into all those things Cris criticizes about meditation. Finally, here, he equates accesability with making the causes for global peace and harmony. Certainly the SGI has made Nam(u) Myoho renge kyo accesable but there is no more disruptive organization of Nichiren believers in the past, present, and probably the future. Why? Because the daimoku they chant is the daimoku of the Lotus Sutra in name only. Even a parrot can chant the daimoku. It is not merely the mouth that chants the Daimoku that accrues merit but the heart and one's behavior as a human being.

He then goes on to say:

5)."I want to reiterate that Middle Way does not mean that you seek the middle. It refers to the entity of life at the center or core of all existence that projects the light which we see -- as well as the shadow we do not -- upon the movie screen of our daily lives."

Response:

It is bad enough that the SGI has turned the Lotus Sutra into some new age philosophy. Worse, they promotes the Buddha as the Law (Dharma) Body, misunderstanding and misappropriating the teaching of the Three Buddha Bodies stating that, "the entity of life at the center or core of all existence that projects the light which we see -- as well as the shadow we do not -- upon the movie screen of our daily lives." Where can we find this doctrine? In the Avatamsaka (Flower Garland or Kegon) and the Buddha of Universal Life Sutras, not in the Lotus Sutra and the teachings of Nichiren. 

Nichiren writes:

"The sutras which came before the Lotus Sutra taught that all phenomena derive from one's mind. The mind is like the earth, and phenomena are like the plants growing in the earth. But the Lotus Sutra teaches that the mind is one with the earth and the earth is one with its plants. The provisional sutras say that a tranquil mind is like the moon and a pure heart is like a flower, but the Lotus Sutra states that the flower and moon are themselves heart and mind." (A Gift of Rice)

Nothing is "projected". We are the earth, moon and plants.

In conclusion, Cris writes: 

6). "So what of homosexuality, abortion, capital punishment, infidelity, gun control and all the other issues that have become buzz words in our national obsession to define morality?"

Buddhism would say each man and woman must determine for him or herself what the proper take on each of these subjects may be, and encourage people to make their decisions based on the deepest wisdom they find within.

Response:

He goes on to do the very thing he rails about, he promotes various agendas. As long as homosexuals [or heterosexuals] chant the daimoku, "they will surely attain Buddhahood". However, according to Nichiren, those who chant the daimoku but destroy it's intent do not attain Buddhahood in this life.

Nichiren on berating slanderers and attacking erroneous teachings

“In past times the world was honest, people were upright, and there were no erroneous teachings or erroneous doctrines. Therefore, one could behave in a proper manner and carry out one’s religious practices peacefully and amicably. There was no need to take up staves and berate others, no occasion to attack erroneous teachings.

But the present age is a defiled one. Because the minds of people are warped and twisted, and provisional teachings and slander alone abound, the correct teaching cannot prevail. In times like these, it is useless to practice the reading, reciting, and copying [of the Lotus Sutra] or to devote oneself to the methods and practices of meditation. One should practice only the shakubuku method of propagation, and if one has the capacity, use one’s influence and authority to destroy slander of the correct teaching, and one’s knowledge of the teachings to refute erroneous doctrines."

Trust in me






Few possess good roots

"If, failing to understand this principle, one were to practice shoju or shakubuku at an inappropriate time, then not only would one be unable to attain Buddhahood, but one would fall into the evil paths. This is firmly laid down in the Lotus and Nirvana sutras, and is also clearly stated in the commentaries by T’ien-t’ai and Miao-lo. It is, in fact, an important principle of Buddhist practice." (pg. 126)

"Some people criticize me, saying, 'Nichiren does not understand the capacities of the people of the time, but goes around preaching in a harsh manner—that is why he meets with difficulties.' Other people say, 'The practices described in the "Encouraging Devotion" chapter are for bodhisattvas who are far advanced in practice; [Nichiren ought to follow the practices of] the "Peaceful Practices" chapter, yet he fails to do so.' Others say, 'I, too, know the Lotus Sutra is supreme, but I say nothing about it.' Still others complain that I give all my attention to doctrinal teachings. I am well aware of all these criticisms against me. But I recall the case of Pien Ho, who had his legs cut off at the knee, and of Kiyomaro (Pure Man), who was dubbed Kegaremaro (Filthy Man) and almost put to death. All the people of the time laughed at them with scorn, but unlike those two men, those who laughed left no good name behind them. And all the people who level unjust criticisms at me will meet with a similar fate. The 'Encouraging Devotion' chapter says, 'There will be many ignorant people who will curse and speak ill of us.' I observe my own situation in this passage. Why should it not apply to all of you as well? 'They will attack us with swords and staves,' the passage continues. I have experienced this passage from the sutra with my own body. Why do you, my disciples, not do likewise?" (pg. 209)

Question: "How should one practice if one takes faith in the Lotus Sutra?" (pg. 125)

Answer: "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." (pg. 126) 

"The methods of shoju and shakubuku are also like this. When the correct teaching alone is propagated and there are no erroneous doctrines or misguided teachers, then one may enter the deep valleys and live in quiet contentment, devoting one’s time to reciting and copying the sutra and to the practice of meditation. This is like taking up a writing brush and inkstone when the world is at peace. But when there are provisional schools or slanderers of the correct teaching in the country, then it is time to set aside other matters and devote oneself to rebuking slander." (126 & 127)

"Therefore, we must look at the world today and consider whether ours is a country in which only the correct doctrine prevails, or a country in which erroneous doctrines flourish." (pg. 127)

"One should practice only the shakubuku method of propagation, and if one has the capacity, use one’s influence and authority to destroy slander of the correct teaching, and one’s knowledge of the teachings to refute erroneous doctrines."(127)

"Question: Then it would be wrong to say that faith in any sutra or any Buddha of the expedient and provisional teachings equals faith in the Lotus Sutra. But what of those who believe only in the Lotus Sutra and carry out the five practices set forth in the sutra or follow the practices described in the 'Peaceful Practices' chapter? Could we not say that their practice accords with the Buddha’s teachings?

"Answer: Anyone who practices Buddhism should first understand the two types of practice—shoju and shakubuku....

"In this age, the provisional teachings have turned into enemies of the true teaching. When the time is right to propagate the teaching of the one vehicle, the provisional teachings become enemies. When they are a source of confusion, they must be thoroughly refuted from the standpoint of the true teaching. Of the two types of practice, this is shakubuku, the practice of the Lotus Sutra. With good reason T’ien-t’ai stated, 'The Lotus Sutra is the teaching of shakubuku, the refutation of the provisional doctrines.'

"The four peaceful practices [in the 'Peaceful Practices' chapter] correspond to shoju. To carry them out in this age would be as foolish as sowing seeds in winter and expecting to reap the harvest in spring. It is natural for a rooster to crow at dawn, but strange for him to crow at dusk. Now, when the true and the provisional teachings are utterly confused, it would be equally unnatural for one to seclude oneself in the mountain forests and carry out the peaceful practice of shoju without refuting the enemies of the Lotus Sutra. One would lose the chance to practice the Lotus Sutra.

"Now, in the Latter Day of the Law, who is carrying out the practice of shakubuku in strict accordance with the Lotus Sutra? Suppose someone, no matter who, should unrelentingly proclaim that the Lotus Sutra alone can lead people to Buddhahood, and that all other sutras, far from enabling them to attain the way, only drive them into hell. Observe what happens should that person thus try to refute the teachers and the doctrines of all the other schools. The three powerful enemies will arise without fail. 

"Our teacher, the Thus Come One Shakyamuni, practiced shakubuku during the last eight years of his lifetime, the Great Teacher T’ien-t’ai for more than thirty years, and the Great Teacher Dengyo for more than twenty." (pg. 394, “On Practicing the Buddha's Teachings")

“Although few people slander the Lotus Sutra with actual words of abuse, there are none who accept it. Some appear to accept the sutra, but their faith in it is not as deep as their faith in the Nembutsu or other teachings. And even those with profound faith do not reproach the enemies of the Lotus Sutra. However great good causes one may make, or even if one reads and copies the entirety of the Lotus Sutra a thousand or ten thousand times, or attains the way of perceiving three thousand realms in a single moment of life, if one fails to denounce the enemies of the Lotus Sutra, it will be impossible to attain the way.” (WND p. 78)

“The Great Teacher Nan-yueh has stated, ‘If one sees a foe of the Lotus Sutra and yet fails to censure him, one becomes a slanderer of the Law and will fall into the hell of incessant suffering.’ Even a man of great wisdom, if he sees such a person and fails to speak out, will fall into the depths of the hell of incessant suffering, and as long as that hell shall endure, he will never escape.” (pg. 1021-1022)

"But the men of the Tendai school [who do not refute misleading teachings] are all great enemies of the people. [As Chang-an has noted,] 'One who rids the offender of evil is acting as his parent.'" (pg. 287)

“For persons of the Tendai Lotus school to chant Namu-myoho-renge-kyo themselves and yet give their approval when others repeat the Nembutsu would be strange enough. Yet not only do they fail to remonstrate with them, but they criticize one who does confront the Nembutsu school, which is strange indeed!” (pg. 856)

"The question, however, is not whether one lives in the Former, the Middle, or the Latter Day of the Law, but whether one bases oneself upon the text of the true sutra. Again, the point is not who preaches a doctrine, but whether it accords with truth." (pg. 168)

“A good believer is one who does not depend upon persons of eminence or despise those of humble station; who does not rely on the backing of superiors or look down on inferiors; who, not relying on the opinions of others, upholds the Lotus Sutra among all the sutras. Such a person the Buddha has called the best of all people.” (pg. 880)

“In both secular and religious realms, as is plain to see, good persons are rare while evil persons are numerous. Why, then, do you insist upon despising the few and favoring the many? Dirt and sand are plentiful, but rice and other grains are rare. The bark of trees is available in great quantities, but hemp and silk fabrics are hard to come by. You should put the truth of the teaching before everything else; certainly you should not base your judgment on the number of adherents.” (pg. 125)

“To ignore the supremacy of the Lotus Sutra and assert that other sutras stand on a par with it is to commit the worst possible slander of the Law, a major offense of the utmost gravity.” (pg. 61)

“Among my disciples, those who think themselves well versed in Buddhism are the ones who make errors. Namu-myoho-renge-kyo is the heart of the Lotus Sutra. It is like the soul of a person. To revere another teaching as its equal is to be like a consort who is married to two emperors, or who secretly commits adultery with a minister or a humble subject. It can only be a cause for disaster.” (pg. 903)

“Our seeing, hearing, and making no attempt to stop slander that, if we spoke out, could be avoided, destroys our gifts of sight and hearing, and is utterly merciless.

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

“Many such examples of slander are also found among Nichiren’s disciples and lay believers.” (pgs. 625-626)

"Now, in the Latter Day of the Law, who is carrying out the practice of shakubuku in strict accordance with the Lotus Sutra? Suppose someone, no matter who, should unrelentingly proclaim that the Lotus Sutra alone can lead people to Buddhahood, and that all other sutras, far from enabling them to attain the way, only drive them into hell.Observe what happens should that person thus try to refute the teachers and the doctrines of all the other schools. The three powerful enemies will arise without fail." (pg. 394) 

"The Lotus Sutra is the teaching of shakubuku, the refutation of the provisional doctrines." (pg. 392)

"If, failing to understand this principle, one were to practice shoju or shakubuku at an inappropriate time, then not only would one be unable to attain Buddhahood, but one would fall into the evil paths. This is firmly laid down in the Lotus and Nirvana sutras, and is also clearly stated in the commentaries by T’ien-t’ai and Miao-lo. It is, in fact, an important principle of Buddhist practice." (pg. 126)

"‘Rely on the Law and not upon persons.’ Even when great bodhisattvas such as Universal Worthy and Manjushri, men who have returned to the stage of near-perfect enlightenment, expound the Buddhist teachings, if they do not do so with the sutra text in hand, then one should not heed them. 

"The Great Teacher T’ien-t’ai states, ‘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.’ Here we see that one should accept what is clearly stated in the text of the sutras, but discard anything that cannot be supported by the text." (pg. 109)

"A sutra says: 'Rely on the Law and not upon persons. Rely on the meaning of the teaching and not on the words. Rely on wisdom and not on discriminative thinking. Rely on sutras that are complete and final and not on those that are not complete and final.' The meaning of this passage is that one should not rely upon the words of the bodhisattvas and teachers, but should heed what was established by the Buddha." (pg. 872)

"If we merely rely upon the commentaries of various teachers and do not follow the statements of the Buddha himself, then how can we call our beliefs Buddhism? To do so would be absurd beyond description!

"Therefore, the Great Teacher Chisho stated that, if one claims that there is no division of Mahayana and Hinayana among the sutras and no distinction of partial and perfect among revelations of the truth, and therefore accepts all the words of the various teachers, then the preachings of the Buddha will have been to no purpose.

"T’ien-t’ai asserted, 'That which has a profound doctrine and 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.' He also said, 'All assertions that lack scriptural proof are to be branded as false.' How would you interpret such statements?" (pg. 56)

"The learned authorities in the world today suppose that there is no harm in mixing extraneous practices with the practice of the Lotus Sutra, and I, Nichiren, was once of that opinion myself. But the passage from the sutra [that I have just quoted] does not permit such a view." (pg. 1014 &1015)

"Therefore, the Great Teacher Chisho stated that, if one claims that there is no division of Mahayana and Hinayana among the sutras and no distinction of partial and perfect among revelations of the truth, and therefore accepts all the words of the various teachers, then the preachings of the Buddha will have been to no purpose." (pg. 56)

“In a country where non-Buddhist teachings have already spread, one should use Buddhism to refute them. For example, the Buddha appeared in India and defeated the non-Buddhists; Kashyapa Matanga and Chu Fa-lan went to China and called the Taoists to task; Prince Jogu was born in the country of Japan and put Moriya to the sword." (pg. 80)

"This passage from the Nirvana Sutra recounts the evil words that the various non-Buddhists spoke against Shakyamuni Buddha because he refuted the scriptures preached by their original teachers, the two deities and the three ascetics....In other words, persons who show no desire to hear or believe in the Lotus Sutra or who say that it does not match their capacity, though they may not actually slander it in so many words, are all to be regarded as persons of hatred and jealousy." (pg. 206)

"Our own age is not unlike theirs. The Taoists Ch’u and Fei of China, and Moriya in Japan, by relying on the major and minor deities of their respective countries, became enemies of Shakyamuni Buddha.

"There is a difference between the Taoists and Moriya on the one hand and our contemporary priests on the other in that the former preferred gods to a Buddha while the latter have replaced one Buddha with another. However, they are alike in that they all abandoned Shakyamuni Buddha." (pg. 838)

"But in ancient times, before the Buddhist teachings were introduced to this country, people knew nothing about either the Buddha or his teachings. It was only after the battle between Moriya and Prince Jogu that some people took faith in Buddhism, though others did not.

The situation was similar in China. After Matanga had introduced Buddhism to China, he held a debate with the Taoists. When the Taoists were defeated in debate, then for the first time there were people who put their faith in Buddhism, though there were many more who did not." (pg 514)" 

"According to the above passage of the Great Teacher T'ient-t'ai, in this latter age the persons who are lacking in good roots are many, and those who possess them are few. Therefore, many people are doubtless destined for the evil paths in their next existence. And if they are destined for the evil paths in any case, then one should preach the Lotus Sutra to them forcefully and thereby allow them to create a 'poison-drum relationship' with the sutra. Hence there can be no doubt that this latter age is the proper time in which to preach the Lotus Sutra to all people, thus enabling them to create a reverse relationship to it by slandering it." (pg 394)