Kempon Hokke

February 08, 2010

Clown on Nichikan [of Course without a citation but no matter) part 1

Clown?:

In Nichiren's teaching, this is the practice for "observing the mind," i.e., observing one's own mind and seeing Buddhahood in it...

Me:

Nichiren says, "seeing the Ancient Buddha Shakyamuni within the mind" but Nichikan throws out this ancient Buddha so what is seen in the minds of the Soka Gakkai members who embrace Nichikan's Gohonzon, is not the mind of the Buddha. It is the mind of the slanderer Nichikan..

Clown::

For this reason, his teaching is summarized in the phrase "embracing the Gohonzon is in itself observing one's mind" or "embracing the Gohonzon is in itself attaining Buddhahood."

Me:

"If you confuse the general with the specific, even in the slightest, you will fail to attain Buddhahood" -- Nichiren Daishonin

Nichiren Daishonin says a lot of things regarding the Gohonzon, for example in one of his most important works in which he reveals the Three Great Secret Laws, he states,

"Answer: 'One; Japan and so on to the whole of Jambudvipa should uniformly take the Master of techings Lord Shakya of the Original Doctrine as the Object of Worship." -- Repaying Debts of Gratitude.

Nichikan was too conceited to have any gratitude whatsoever for the Master of Teachings who he called, a "husk Buddha."

Clown?:

"He states in a 1273 letter known as Reply to Kyo'o, "I, Nichiren, have inscribed my life in sumi ink, so believe in the Gohonzon with your whole heart. The Buddha's will is the Lotus Sutra, but the soul of Nichiren is nothing other than Nam-myoho-renge-kyo"

Me:

Let us look at the SGI translation in context and then compare it to another translation to see if we can come to understand the truth of Nichiren Daishonin's teachings.

SGI Major Works:

"...I, Nichiren, have inscribed my life in sumi ink, so believe in the Gohonzon with your whole heart. The Buddha’s will is the Lotus Sutra, but the soul of Nichiren is nothing other than Nam-myoho-renge-kyo. Miao-lo states in his commentary that the heart of this sutra is the revelation of the Buddha’s original enlightenment and his immeasurable life span.

Kyo’o’s misfortune will change into fortune. Muster your faith, and pray to this Gohonzon. Then what is there that cannot be achieved? There can be no doubt about the sutra passages that say, “This sutra can fulfill their desires, as a clear cool pond can satisfy all those who are thirsty,”3 and “They will enjoy peace and security in their present existence and good circumstances in future existences.” I will write you again.

Kempon Hokke /Nichiren Shu translation

"I, Nichiren have indeed written it by letting my soul (tamashii) dipped in ink flow forth. The very intention (heart) of the Buddha is the Lotus Sutra; the soul of Nichiren is nothing other than Namu Myoho renge kyo. Chan-jan explains, 'It takes [the Buddha] of Far-reaching Lifespan revealed as the Original Buddha to be its life' For Lady kyoo, misfortunes will into fortune. By all meansput forth your mind of faith and pray to and think on this Gohonzon. What can not be accomplished? There can be no doubt that 'fulfilling those vows will be like a clear, cool pond satisfying the thirsty' and there will be 'peace and security in the present world and a good place in the next."

Which translation is consistent with the teachings in Repaying Debts of Gratitude, the Opening of the Eyes, and the Object of Devotion for Observing the Mind? The SGI not only puts together quotes any which way to make their point but they alter the translations, substituting honesty for cunning, fiction for truth. We can support our doctrines through the Lotus Sutra and the Five and Ten Major Works and the entire body of works. What the Daishonin teaches in Reply to Kyoo, is the very same thing taught in the Lotus Sutra and the Five and ten Major Works and the entire body of teachings: He has put his heart and soul into this Object of Worship which is the life of the Original Buddha of the Lifespan Chapter, Shakyamuni Buddha.

Posted by markrogow at 11:03 PM | Comments (0)

February 07, 2010

Joy, True Self, Purity, Eternity

Question: What does it take to experience Joy, True Self, Purity, and Eternity?

Answer: Faith

Question: How long does it take to develop these qualities?

Answer: One moment [of faith].

Question: Do you mean to tell me, it doesn't take years of practicing meditation, millions and millions of Daimoku, chanting one Daimoku with every ounce of your being, precepts, donations, following a mentor, forbearance, assiduousness, or obtaining wisdom?

Answer: Yes

Question: I don't believe it. It is incredible!

Answer: All the merits and virtues of Shakyamuni Buddha are contained in the Daimoku. One moment of faith and True Self, Purity, Joy, and Eternity emerge as a cave that has never seen the light is instantaneously illuminated by a lantern. Faith is the light that illuminates the darkness.

"But if, in contrast to all these, the ordinary people in the evil world of the latter age, those who do not observe a single one of the precepts and who appear to others to be icchantikas, firmly believe, as the sutra states, that there is no path to Buddhahood outside of the Lotus Sutra, which surpasses all other sutras preached before, at the same time, or after it— then such people, though they may not have a particle of understanding, are a hundred, thousand, ten thousand, million times superior to those great sages who uphold the other Sutras." -- Selection of the Time

Question: What does the Lotus Sutra say?

Answer: "A person who can accept and uphold this sutra is likewise foremost among all living beings.”

The Kempon Hokke members may spread the faith in the Lotus Sutra as they see fit, bestowing the Gohonzon for the Transmission of the Dharma on others who have strong faith and are performing the Essential Services of the Kempon Hokke.

Posted by markrogow at 03:54 PM | Comments (4)

What Cruel Parents Are the Salaried Soka Gakkai Senior Leaders

Have they ever given, even once, the children of the Buddha an allowance? What stingy parents are Daisaku Ikeda and his top lieutenants! He is a billionaire and nearly every last Vice President [and there are more than 200] is a millionaire. I bet all the Youth Division don't even get donuts and Koolaid after their grueling Rock the Era for Sensei practices [except maybe two weeks before the big event]. Those behind the scenes and doing heavy labor might get a rice ball or a baloney sandwich to go with their iced tap water. I wonder if Ikeda will take all those billions with him to the Pure Land of Eagle Peak. I wonder if he will offer Shakyamuni Buddha and Nichiren Daishonin a big fat donation to forget his transgressions? Probably they will make him eat baloney on white with mayo for several kalpas. Hopefully that is what his lieutenants will be eating..... in the Japanese Federal pen.

Posted by markrogow at 02:42 AM | Comments (4)

How Not To Close Out One's Life

1) Having turned Buddhism into a losing political party.

2). Having turned the Lotus Sutra and Nichiren Daishonin into a cult and laughingstock of the greater Nichiren community.

3). Turning out one shameful leader and disciple after another.

4). Turning people away from Shakyamuni Buddha and towards yourself.

5) Having destroyed the faith in the Mystic Law of hundreds of thousands of Americans by virtue of your megalomania and bizarre interpretation of the Lotus Sutra and teachings of Nichiren Daishonin.

6). Fostering co-dependency instead of leaders of the multitude.

7). Raising instead of capable leaders, sycophants stained with the Three Poisons.

8). Spreading not only the anti-value creation teachings of the Soka gakkai but the downright slanderous teachings of Nichikan and his mandala.

9). Causing millions of people to hate the real Nichiren Daishonin while trying to rewrite the history of the Great Man and his core beliefs.

10). All the sufferings of an entire lifetime descending upon you like a plague of locusts.

Posted by markrogow at 01:05 AM | Comments (4)

February 06, 2010

A Few Recent Letters From New Kempon Hokke Members

WE HAVE GIVEN OUT QUITE A FEW SUTRA'S AND HAD A FEW TALKS WITH SOME SGI MEMBERS THAT WE KNOW. I HAVE A FEW PEOPLE DOING THE ESSENTIAL SERVICES AND I HOPE THEY WILL CONTINUE IN THE RIGHT DIRECTION. WE HAVE HAD SOME THAT DON'T WANT TO TALK WITH US ANYMORE. I THINK THEIR LEADERS HAVE GOTTEN TO THEM IF YOU KNOW WHAT I MEAN. ITS DISCOURAGING TO SEE HOW CO-DEPENDENT AND BRAINWASHED THESE SGI MEMBERS ARE. I FIND THAT MOST SGI MEMBERS OR LEADERS DON'T REALLY KNOW ANYTHING ABOUT THIS BUDDHISM AND WHATS WORSE IS THAT THEY DON'T SEEK TRUE ANSWERS. I'VE PRETTY MUCH ALWAYS THOUGHT THE GAKKAI WAS SIDEWAYS EVEN EARLY ON BUT NOW THEY ARE A THOUSAND MILES WORSE. I ALSO FIND PEOPLE ARE RESISTANT TO ANYONE SAYING " THIS IS THE ONE TRUE WAY" . MOST SGI GENERAL MEMBERS MIX ALL KINDS OF STUFF WITH THEIR BUDDHIST PRACTICE. I THINK THEY DON'T EVEN LIKE NICHIREN FOR BEING SO DIRECT, SO THEY SAY "HIS WAS A DIFFERENT TIME". THEY WANT THE EASY WAY AND ARE SUSPICIOUS OF KHS. THE GAKKAI IS TRULY POISONOUS. I PRAY EACH DAY FOR THEIR EYES TO OPEN . I DON'T KNOW WHAT ELSE TO DO. I HOPE THE GUARDIANS OF THE LOTUS WILL PUNISH THEM SEVERELY SO THEY CAN WAKE UP. I DON'T WISH THEM HARM BUT I AM VERY CONCERNED ABOUT THIS BUDDHISM. XXXX AND I ARE PLANNING TO HAVE MEETINGS SOON AT MY HOUSE. EVEN IF ITS JUST THE TWO OF US WE WILL MOVE FORWARD AND TRY TO TEACH THE TRUE DOCTRINE.

My name is YYYY. I was recommended to you by XXXX as someone who is very knowledgeable about the changes and growth of Buddhist practice in the United States through the practice of Kempon Hokke Buddhism.

I had started my practice with SGI in 19XX and had heard of Nam Myoho Renge Kyo 13 years prior to that but was not aware of a formal organization or the existence of the Gohonzon. It was like wandering alone in the desert but every once in a while I would get benefits and probably more than that. Then SGI welcomed me to the organization and introduced me to Nichiren Daishonin's Buddhism. I've learned a lot about the practice and how it benefited my life. I gained a lot of friends in the organization and at the same time I introduced a lot of new members of which I am grateful. Throughout that time I also had lots of questions from which I felt uncomfortable about actions in the organization that were not just and compassionate. In the more recent years, I came to see them as more political and controlling rather than spiritual in nature. Without saying anymore, I was driven by some of the actions to back away from the organization and reassess my original reason for beginning this practice.

I've been searching for quite a few years and for the last year and a half I decided I would practice on my own. I had become very ill with XX flare up that I hadn't experienced in years. This is one of the reasons why I started my practice and that's when I chanted seriously to the Gohonzon for guidance. Shortly after that I received a call from XXXx and he told me about Kempon Hokke Buddhism. He was kind enough to loan me some materials and the book "The Tradition of Nichiren Doctrine" by Rev. Tetsujo Kubota. I am much better now since I started chanting Namu Myoho Renge Kyo seriously. I started reading, studying and crying, so many of the answers were coming from all those years of questions I had. And now I know I am a follower of Shakamuni and Nichiren Daishonin. I feel the veil has been taken off my face and I have evolved.

Please direct me to the correct material for study and to help others learn the true way. I am already practicing "The Essential Services". I would like to get more reading materials to educate myself and share with others which I am able to pay for the cost of such.

I look forward to your response and friendship.

こんにちは。 My name is MMMM. I hope you are doing well!

I'm writing because I have been practicing Nichiren Buddhism, through Kempon Hokke, for just under three months. I really enjoy the practice and I am very satisfied with the doctrines of the Lotus Sutra specifically, as well as the authentic writings of Nichiren Shonin, compared to the provisional (Pure Land and Ch'an/Zen) teachings I was following before. I have been doing the daily essential services of the Kempon Hokke and chanting daimoku and feel like I have gained something I never had before. Since I have been practicing and am very confident that I will remain following the Lotus Sutra for the rest of my life, I was wondering if it would be possible to receive a Kempon Hokke Gohonzon. I have never had a gohonzon before, so I do not have a previous one to trade in at all. Out of all of the gohonzons inscribed by Nichiren, my favorite is the Gohonzon for the Transmission of the Dharma, which is the one featured on the front page of your website. I have heard that is also the Gohonzon that Kempon Hokke distributes?

In any case, if you would be able to send any information concerning how I would be able to receive such a Gohonzon, that would be highly appreciated. どもありがとうございます。

南無妙法蓮華経

Hello. My name is CCCC and I live and work in London, UK. I decided to write to you after reading a book called 'The tradition of nichiren doctrine by reverent tetsujo kubota translated by Hamilton Graham Lamont after which I had a very intense spiritual experience whilst chanting Daimoku this morning. My story is very unusual in some way and in some others it is not. Like many people in 19XX I was introduced to Nichiren and Daimoku by Soka Gakkai in Rome where I was born and lived until 19XX. I chanted the soka way until I moved to London where I started to feel unease about a lot of things. Whilst reading the writings of Nichiren and the Lotus Sutra I realised that the Soka Gakkai totally rejected an important aspect of Nichiren's doctrine. That is Shakyamuni Buddha of the Juryo chapter as father, teacher and sovereign of all. In addition after realising that Nichiren never spoke of a super gohonzon and that his doctrine was in antithesis with the whole idea of a super mandala for all since the gohonzon should be found first and foremost in our mortal flesh I also started researching about the so called ita mandara and found evidence of a fraud. All started to make new sense. I wanted to continue reciting Daimoku and have faith so I contacted an organization called Rissho Kosei Kai where I was at first relieved to be leaving the Soka Gakkai behind me.

After a while I realised that Rissho Kosei Kai could not be called a Nichiren school. They do not consider Nichiren their founder but only an important person in Buddhism plus they seemed to get too much closer to other schools like for example the Vatican itself which I thought of as an absurdity since the catholic church and its teaching should be rebuked not encouraged or supported. I did leave them too and tried recite Daimoku with Nichiren Shu unti I noticed that they too are too much of a broad school. They seem to mix other practices with the Daimoku and the recitation of the Juryo, the rest of the Honmon section and the Hoben. They spend a lot of time doing auxiliary practices and seem to be a little mixed up with regards to the true teaching of Nichiren Daishonin. So I left them and although disillusioned continued to recite Daimoku and hope that one day I would meet the right school.

One day a friend introduced me to Honmon Butsuryushu which in theory seemed to be ok at the beginning but then I realised that the daily service was taken up by performing lots of prayers dedicated to the teachings, Nichiren and their founder and this prevented the main practices to be performed. A lay person above all does not have a long time during the day for prayer and must stick to the primary practice. There is no point in saying we follow Nichiren if we do not practice as he did. Nichiren said first the Daimoku then the hoben and Juryo chapters and then if you have time recite the rest of the sutra and not the other way round. I did not feel in the right school either and really depressed I left them too but still continue to recite daimoku and hoben and juryo. I was without a buddhsit sangha in a way but did not give up. I knew that one day I would find it.

I started a new life and continue to work and recite Daimoku as Nichiren said. I felt it was somehow the evidence that as the Lotus Sutra says the Buddha is our father, teacher, and sovereign and as long as one leads a life in accordance with his teachings one can still gain enlightenment and honor the three treasures. Whilst in the hospital I had a very strong religious experience during one of my surgeries during which a golden figure of Shakyamuni appeared to me above my operating bed and although he did not speak I felt his love and compassion embracing me and I knew that I was protected and would be ok.

In 2008 I returned to XXXX and found myself alone and with no faith companions around me so unfortunately when I met Soka Gakkai I started to recite with them again. Needless to say very soon I found myself totally out of place and unhappy about my practice. Soka Gakkai worship Ikeda, denies Shakyamuni Buddha, and even its own doctrines since after the split from Taiseki-ji they have not even clarified their 'new' relationship' with the ita mandara. So I felt I had to leave them again. I still chant in front of the Nichikan Mandala (which I read SGI even modified...Is it true?) and last night after reading Rev Kubota book I started reciting Daimoku slowly and pronouncing the seven characters again like our teacher Nichiren used to and had a profound religious experience again. I felt at peace and safe and happy just to exist and be lucky enough to have been able to study and go thorugh all these experiences and felt that Kempon Hokke's teachings were exactly those of Nichiren Daishonin. I did some internet research and found this email contacts and hope that this email will get to you. I tried to find H. G. Lamont's contact but I could not. I wanted to know if you could let me have a booklet of your daily practice and maybe put me in touch with someone of Kempon Hokke faith and wanted to ask you some advice on the Gohonzon I have and what to do. In the meantime I have decided to put a statue of Shakyamuni Buddha in front of the Nichikan SGI Gohonzon that I chant to and that I had received in 2008 to repent of the wrong teaching and return to the Eternal Buddha of the Juryo chapter and to Nichiren's true teaching.

Thank you for reading my letter and may the eternal Buddha embrace you in His rays of wisdom.

Namu Myoho Renge Kyo

Posted by markrogow at 04:41 PM | Comments (1)

The Difference of Opposition and Retribution

"There is opposition and there is retribution, and it's hard to tell the difference sometimes, but I have found in my life that opposition takes the form of outside influences trying to affect your job or circumstances while retribution comes in the form of direct effect. Wreck your truck, that is retribution. Someone tries to get you in trouble, that is opposition." -- MarkP

Posted by markrogow at 02:17 PM | Comments (1)

February 05, 2010

Tariq Hassan: "Prime Point Daisaku Ikeda Video"

"Favorite activity of City Bank top executive is seeing President Ikeda's videos". No wonder the crook in City Bank is in awe of the billionaire Ikeda, the Soka Gakkai never loses money and doesn't have to pay even a dime in taxes. They do have one thing in common, getting rich off the little guys. At the same time, is there any doubt why Citi Bank lost so many billions and billions of dollars thanks to faulty investments? With heads of the company like this, it was a matter of course.

Tariq Hassan also stated that you are not worthy of being a disciple of Sensei if you don't feel inspired to bring many people to see the Sensei videos.

Another Ikedabot stated that the prime point of the national meeting in Guam, "was the VERY large picture of Sensei placed in the middle of the room."

Literally, in the latest audio of the Men's Division meeting, among the five speakers, especially those of Tariq Hassan and the earlier speakers, "Sensei" and "President Ikeda" were mentioned many dozens of time and Nichiren Daishonin, maybe once. Danny Nagashima quoted the Daishonin several times but the script was the same old, same old.

http://www.sgimedia.net/audio/nationalconferences/md2/

Posted by markrogow at 07:48 PM | Comments (0)

The Billionaire and his Multimillionire Lieutenants

http://sudati.iinaa.net/ikeda/ikeda080919.html（理事長）森田　一哉

平成5年度　4442万円　（納税額　1387万円）
平成6年度　4850万円　（納税額　1550万円）

（副会長）八尋　頼雄
平成5年度　5377万円　（納税額　1761万円）
平成6年度　3812万円　（納税額　1135万円）

（副会長）上田　雅一
平成5年度　4235万円　（納税額　1304万円）
平成6年度　3587万円　（納税額　1045万円）

（副会長）青木　亨
平成6年度　3635万円　（納税額　1024万円

Posted by markrogow at 06:38 PM | Comments (0)

A Refutation of the Soka Gakkai's Teachings on Slander and Religious Tolerance Part 4

shin Yatomi:

What is shakubuku then? Is it not to strictly refute erroneous teachings? Shakubuku may be defined from a number of perspectives. For example, A Dictionary of Buddhist Terms and Concepts explains that shakubuku is “a method of propagating Buddhism by refuting another's attachment to heretical views and thus leading him to the correct Buddhist teaching. The term is used in contrast to shoju, or leading another to the true teaching gradually without refuting his misconception” (pp. 376–77). Ultimately, however, shakubuku is to speak the truth of the Lotus Sutra—the universal potential of enlightenment possessed by all people. So shakubuku is not simply a matter of using harsh words or roundly refuting other religious beliefs.

Me;

The "universal potential of enlightenment possessed by all people" is the prime point of the Theoretical Section of the Lotus Sutra. It is not the final truth of the Lotus Sutra:

"When we come to the essential teaching of the Lotus Sutra, then the belief that Shakyamuni first obtained Buddhahood during his present lifetime is demolished, and the effects of the four teachings are likewise demolished. When the effects of the four teachings are demolished, the causes of the four teachings are likewise demolished. Thus the cause and effect of the Ten Worlds as expounded in the earlier sutras and the theoretical teaching of the Lotus Sutra are wiped out, and the cause and effect of the Ten Worlds52 in the essential teaching are revealed. This is the doctrine of original cause and original effect. It reveals that the nine worlds are all present in beginningless Buddhahood and that Buddhahood is inherent in the beginningless nine worlds. This is the true mutual possession of the Ten Worlds, the true hundred worlds and thousand factors, the true three thousand realms in a single moment of life."

Then, several passages down we read;

"Having pondered this, I am of the opinion that, though the Lotus Sutra teaches that persons of the two vehicles can attain Buddhahood, this view tends to be overshadowed by the opposite view propounded in the sutras that precede the Lotus. How much more so is this the case with the doctrine that the Buddha attained enlightenment in the remote past! For in this case, it is not the Lotus Sutra as a whole that stands in contradiction to the earlier sutras, but the essential teaching of the Lotus Sutra that stands in contradiction both to the earlier sutras and to the first fourteen chapters of the theoretical teaching of the Lotus. Moreover, of the latter fourteen chapters of the essential teaching, all of them with the exception of the “Emerging from the Earth” and “Life Span” chapters retain the view that the Buddha first attained enlightenment in his present lifetime."

Therefore whether it is is shoju or shakabuku that the Soka Gakkai practices it is, at best, the shoju and shakabuku of the Theoretical Teachings of the Lotus Sutra. It is hardly the shoju and shakabuku of the true teachings. How could it be? Were it the true teachings of shoju and shakabuku, there would be no reliance on a living mentor in the seat of the Law, by virtue of the immeasurable lifespan of the Tathagata.

Shin Yatomi:

T'ien-t'ai in his Hokke Gengi (Profound Meaning of the Lotus Sutra) explains that since the Lotus Sutra expounds the truth, it naturally refutes the provisional teachings (i.e., to teach it is to practice shakubuku) while the Nirvana Sutra, which was taught after, and serves to confirm the validity of the Lotus Sutra, accepts the provisional teachings (i.e., shoju).

Put simply, shakubuku is to speak the truth of the supremacy of the Lotus Sutra while shoju is to accept other religious teachings while teaching the benefit of the Lotus Sutra's teachings.

Me:

This is precisely why we [the Kempon Hokke] read the Lotus Sutra in light of the Lotus Sutra itself and in light of Nichiren Daishonin. Tientai read the Lotus Sutra [and the Nirvana and other sutras] in light of the Theoretical Section of the Lotus Sutra. Tientai's practices included, reciting the name of Amida and Shikan style meditation. Nichiren teaches:

Having pondered this, I am of the opinion that, though the Lotus Sutra teaches that persons of the two vehicles can attain Buddhahood, this view tends to be overshadowed by the opposite view propounded in the sutras that precede the Lotus. How much more so is this the case with the doctrine that the Buddha attained enlightenment in the remote past! For in this case, it is not the Lotus Sutra as a whole that stands in contradiction to the earlier sutras, but the essential teaching of the Lotus Sutra that stands in contradiction both to the earlier sutras and to the first fourteen chapters of the theoretical teaching of the Lotus. Moreover, of the latter fourteen chapters of the essential teaching, all of them with the exception of the “Emerging from the Earth” and “Life Span” chapters retain the view that the Buddha first attained enlightenment in his present lifetime.

The forty volumes of the Mahaparinirvana Sutra, preached by the Buddha in the grove of sal trees just before his passing, as well as the other Mahayana sutras except the Lotus Sutra, have not one single word [to say about the fact that the Buddha attained enlightenment in the remote past]. They speak of the Dharma body of the Buddha as being without beginning and without end, but they do not reveal the true nature of the other two bodies, the reward body and the manifested body.55 How, then, can we expect people to cast aside the vast body of writings represented by the earlier Mahayana sutras, the Nirvana Sutra, and the major portion of the theoretical and essential teachings of the Lotus Sutra, and put all their faith simply in the two chapters “Emerging from the Earth” and “Life Span”?"

Cast aside NOT Accept.

Shin Yatomi:

Because we communicate the Daishonin's teachings based on our firm belief in the universal potential of enlightenment possessed by all people as expounded in the Lotus Sutra, and we hold these principles to be supreme, our method of communicating the Daishonin's Buddhism is basically shakubuku. The distinction between these two methods, however, may not be always clear-cut. Sometimes it is more appropriate to adopt shoju based on the spirit of shakubuku...

Me:

Ornate rhetoric and meaningless talk.

Shin Yatomi:

...Nichiren Daishonin stated: “T'ien-t'ai declared that the practice should 'accord with the times.' His disciple Chang-an interpreted this to mean, 'You should distinguish between shoju and shakubuku and never adhere solely to one or the other.? The Lotus Sutra represents a single truth, but its practice and propagation vary according to the people and the time” (MW-1, 175)...

Me:

From he perspective of the immeasurable lifespan of the Tathagata, this, the Latter Day, is the very time for shakabuku. Nichiren Daishonin only practiced shoju among those who had already taken faith in the Supreme Law, his beloved disciples. The Soka gakkai pratices more shakabuku against their own disciples than they do those of the provisional teachings or non-Buddhist teachings. . Even towards his teacher Dozenbo, Nichiren practiced shakabuku but not towards his beloeved disciples.

Shin Yatomi:

...Instead of being overly concerned about which method to choose, what is most important to keep in mind is the goal of propagation—people's happiness. RELIGION is inextricably bound with culture. Even if we recognize a need to examine the value and philosophical correctness of various religious doctrines, it is very difficult to justify being critical of another culture.

Me:

Practicing as the Soka Gakkai teaches one will never realize the promise of the Lotus Sutra, Supreme and Perfect Enlightenment nor will one encounter the Three Obstacles and Four Devils, particularly the King Devil of the Sixth Heaven [persecutions by the Government]. If the culture is a culture based on the belief in a creator and the saving power of Jesus Christ, Allah or Brahma, it must be thoroughly refuted in light of the immeasurable lifespan of the Tathagata and the Law of Myoho renge kyo [the simultaneity of cause and effect[, and the ultimate responsibility of the individual for both weal and woe. The Time and not the country, sequence of propagation, or capacity of the people is the most important consideration in the propagation of the supreme Law. The Soka Gakkai has become complicit in slander of the Suprme Law by accepting rather than casting aside inferior teachings. Honest and upright is the way of a votary of the Lotus Sutra not to defeat an enemy through stealth and cunning.

Shin Yatomi:

In countries with little relation to Buddhism, and where religious values and cultural values are deeply intertwined, to disrespect or denounce a religious belief is tantamount to disrespecting and denouncing the culture.

Me:

Nichiren Daishonin would love baseball, football, and basketball, he might even love the music of the Eagles and Michael Jackson and he would be playing poker instead of Go. Somehow, I don't believe he would have much use for the mega churches and phony preachers who suck the life and money out of their congregations. Had he found himself in a Muslim country he would be known as the Aryasinha of Mappo.

Shin Yatomi:

...Buddhism makes clear that its teachings should be spread while showing respect for and taking into consideration the culture and traditions of the place where it is being propagated...

Me:

Ornate rhetoric and meaningless talk. Nichiren Daishonin showed no consideration of the provisional teachings of his own country. Would he have accepted the provisional teachings of another? He was highly critical of Confucianism, Brahmanism, Taoism, Shintoism, and provisional Buddhism, wherever and whenever it was found. The ends justifying the means philosophy of the Soka Gakkai is what has watered down the religion of the Lotus Sutra and Nichiren Daishonin and were it to continue to advance, it would destroy the Mystic teachings of Buddhism.

Shin Yatomi.

Although the basic attitude of the Daishonin?s propagation was shakubuku, his writings indicate that he exercised flexibility in his method of propagation. He states: “It is natural for a rooster to crow in the morning but strange for him to crow at dusk. Now when the true and provisional teachings are utterly confused, it would be equally unnatural for one to seclude himself in the mountains, carrying out the easy practice of shoju, and avoid refuting the enemies of the Lotus Sutra. He would lose all chance to practice the Lotus Sutra”(MW- 1, 105). In this passage, the Daishonin refers to a situation in which the true and provisional teachings of Buddhism are confused. In such a case, the Daishonin suggests that a clear distinction be made between what is a true Buddhist teaching and what is a provisional Buddhist teaching through the method of shakubuku.

THIS situation, however, may not represent today's American society where the majority of people are unfamiliar with Buddhism. In this regard, the Daishonin states: “When the country is full of evil persons without wisdom, then shoju is the primary method to be applied, as described in the Anrakugyo [Peaceful Practices] chapter. But at a time when there are many persons of perverse views who slander the Law, then shakubuku should come first, as described in the Fukyo chapter”(MW-2, 183).

Shin Yatomi:

Yatomi conveniently left out the next paragraph that goes on to explain his contention;

"In the Latter Day of the Law, however, both shoju and shakubuku are to be used. This is because there are two kinds of countries, the country that is passively evil, and the kind that actively seeks to destroy the Law."

Me:

Muslim, Hindu and Christian countries are, in fact, countries that actively seek to destroy the Law. The SGI of course has nothing to worry about in this regard. It is hardly based on the Law of Namu Myoho renge kyo [in principle]. China too, for limiting the freedoms of speech and religious expression may be counted among the actively evil countries. America is not a monolithic society. it is composed of states, some secular that are only passively evil and others like the bible belt states that are actively evil. The SGI always practices shoju except against other Nichiren sects. How perverse is that?!

Me:

The Daishonin explains that when a society is ignorant of Buddhism, shoju, the tolerant way of propagation, may be a better approach...

Me:

Nichiren doesn't say that at all. A society may be ignorant of Buddhism and be actively evil in trying to destroy Buddhism and the Law. And the Brahmans are not ignorant of Buddhism. We see how well the tolerant approach has worked in the United states, all those hundreds and thousands of Bodhisattvas abandoning their faith in Namu Myoho renge kyo thanks to the tolerant approach [shoju] of the Soka Gakkai.

Shin Yatomi:

However, when confusion in the realm of Buddhism is the chief concern, shakubuku, the method of strictly refuting error and directly revealing the truth, may be the primary method. The strict stance the SGI has taken toward the errors and abuses of the Nichiren Shoshu priesthood accords with this idea.

Me:

The criticisms of the orthodox sects, however, are totally unwarranted and a cause for the Soka Gakkai members for falling into the Lower Realms of existence. Just look at Clown and CL.

Shin Yatomi:

In another writing, the Daishonin said: “However, slander can be either minor or serious, and there are times when we should overlook it rather than attack it. The adherents of the Tendai and Shingon sects slander the Lotus Sutra and should be refuted. But without great wisdom it is very difficult to differentiate correctly between their doctrines and the teachings which Nichiren expounds. Therefore, at times you might be well advised to refrain from attacking them, just as I did in the ?Rissho Ankoku Ron?”(MW-1, 158). In the “Rissho Ankoku Ron,” the Daishonin refutes the teachings of the Pure Land sect, but does not refer to the teachings of the Shingon or Tendai sects. Here the Daishonin explains that although other religious sects, such as the Shingon and Tendai sects, contradict the Lotus Sutra, if the timing and condition of people are not appropriate, it is wise not to refute them.

Me:

Within eleven years of the writing of the Rissho Ankoku Ron however, the Daishonin was revealing that the evils of the Tendai and Shingon are a thousand, a hundred thousand, ten billion times more evil than the Nembutsu. The Soka Gakkai teachings are far worse than the Tiendai and Shingon becuase it has brought confusion to the teachings of the Great Pure Law of Namu Myoho renge kyo. Just as the Nembutsu was far easier to refute than Tiendai and Shingon, the Soka Gakkai is far easier to refute than the Nichiren Shu. When the time is right, we of the Kempon Hokke will turn our attention to the Nichiren Shu's aberrant religious practices.

Shin Yatomi:

In a letter written to a believer who had previously practiced the Pure Land sect and chanted the Nembutsu incantation, the Daishonin writes as follows: “Women who put their faith in the Lotus Sutra should chant Nam-myoho-renge-kyo sixty thousand, a hundred thousand, or even ten million times a day, and after that, if they still have some time to spare, they may now and then murmur to themselves the name of Amida or one of the Buddhas”(MW-3, 26–27). Of course, if you chant daimoku one hundred thousand times a day, you would not have time to even sleep, let alone to chant the Pure Land sect's incantation. In this letter, although the Daishonin clarifies the erroneous teachings of the Pure Land sect, he does not tell her to stop chanting the name of Amida Buddha. The Daishonin simply tells the recipient to chant Nam-myoho-renge-kyo. Once again, we can see the Daishonin's flexible stance toward communicating his teaching to others. Had this believer been told never to chant the name of the Amida Buddha, she may have been unable to accept the Daishonin?s teaching. Religious beliefs and attitudes are deeply rooted in people?s minds; our sensitivity and understanding toward those to whom we are communicating are therefore critical, as the Daishonin demonstrates.

Me:

If Nichiren Daishonin taught the above to any man or woman of even a modicum of faith and understanding, that person would get the message. Certainly, he didn't say they may now and then genuflect before the cross, lay twillum, or face Mecca and offer a prayer.

Shin Yatomi:

THE ultimate purpose of communicating Buddhism to others is to help them become happy, not to prove the superiority of Buddhism over other religions. As we can see in the Daishonin's examples, he was always concerned about how to lead people to the truth revealed in the Lotus Sutra—to their inherent enlightened potential. The Daishonin's views transcended narrow, religious sectarianism. He wrote, “I, Nichiren, am not the founder of any sect, nor am I a latter-day follower of any older sect” (MW-5, 195).

Me;

The strawman reveals his ugly self, yet once again. It is impossible to become Buddha failing to embrace the exclusive faith and practice of the Lotus Sutra, having absolute faith in the superiority of the Lotus Sutra. What teachings is Shin Yatomi propounding? the provisional teachings, at best.

Shin Yatomi:

He did not try to spread his teachings to prove his own greatness; his sole concern was people's happiness, as he states: “Nichiren has been trying to awaken all the people of Japan to faith in the Lotus Sutra so that they too can share the heritage and attain Buddhahood”(MW-1, 24). Based on his clear sense of purpose in propagation, he exercised a great deal of flexibility, while not compromising in proclaiming what constitutes the true essence of Buddhism.

Me:

To Shin Yatomi, "murmur a few Nembutsu now and then after chanting ten million Daimoku", is a great deal of flexibility. He is as phony as a three dollar bill and is not a disciple of Nichiren Daishonin. He is [was] a disciple of Ikeda. This is precisely why he was unable to lessen his karmic retribution.

Posted by markrogow at 11:26 AM | Comments (13)

February 03, 2010

Dog Pack and Bonobo Group Behavior, Our Models of Behavior?

Two posters here, Nancy and Chris have argued for a model of Buddha behavior based on an animal model. Is there any merit to this? Is there any utility to this way of thinking and acting? Are there precedents in the Lotus Sutra or the writings of Nichiren Daishonin that might confirm or deny such a view? Certainly, we should not model our behavior on those in the World of Humanity, humans are too cruel, violent, selfish, and self centered. Animals share these less than noble qualities. A lion will kill the cubs of another when taking over a pride. Even the Bonobo has been observed to cannibalize its dead infant.

The Lotus Sutra, Nirvana Sutra, and Nichiren Daishonin are very clear. "If they have eyes, they should examine the sutra texts and compare their own behavior with them." We should, by all means model ourselves on the behavior, not of humans or animals, but on the Buddha and those who defend the correct teachings of the Lotus Sutra.

Posted by markrogow at 09:41 PM | Comments (18)

A Refutation of the Soka Gakkai's Teachings on Slander and Religious Tolerance Part 3

Shinsuke Yatomi

This interpretation of slander is consistent with the Daishonin's perspective. He criticized major Buddhist sects of his day as slanderous of the Lotus Sutra. His was not merely a criticism of doctrine, however. For example, the Daishonin criticized the Pure Land (Nembutsu) sect not just for denying the Lotus Sutra's validity on a doctrinal level. The Pure Land sect views this world itself as defiled and detestable; it teaches believers that they can only be happy in the afterlife if they are reborn in the Pure Land through reciting the name of the Amida Buddha. What lies at the core of the Pure Land teaching is despair and an escapist attitude.

The Daishonin stated: “If you chant the Nembutsu incantation often, you will come to feel like injuring yourself” (Gosho Zenshu, p. 1509). The Daishonin denounced the Pure Land sect because it denied people's potential to overcome their suffering and thus diminished the inherent dignity of their lives. Historically, the Pure Land sect was often manipulated by the authorities as a tool to oppress and control people. This is in complete opposition to the ideal of the Lotus Sutra, which is to empower people through awakening their inner potential.

Me:

Nearly in every paragraph that he writes we see the subtle and advanced persuasive "lies are truth and truth is lies" techniques of the Soka Gakkai. The Soka Gakkai denies the ability of the people to awaken their inner potential by making the people dependent on the mentor and the Soka Gakkai itself. In a sense, they are no different than the Nembutsu, exchanging not Amida for Shakyamuni Buddha but the mentor of the Soka Gakkai and the Soka Gakkai itself for shakyamuni Buddha.

Of course too, several vital points of the Daishonin's refutation of the Nembutsu is not even touched upon. There is no saving power in Amida Buddha, a Buddha who never set foot in this Saha world, unlike Shakyamuni Buddha. Another vital point in the Daishonin's refutation of the Nembutsu is that the Amida Sutras teach that Amida will accept all people into his Pure Land, except those who have committed the Five Cardinal Sins and those men, like the men of the Soka Gakkai, who are of incorrigible disbelief. The concluding Sutra of the Lotus Sutra, the Fugen Sutra, proclaims that those who commit the Five cardinal Sins and incorrigible disbelievers against the Dharma, are the very ones who are saved by the Lotus Sutra. If you are really interested in a refutation of the Nembutsu I have a thesis in three parts by Graham Lamont.

Shin Yatomi:

THE Daishonin's criticism was also directed toward the Shingon sect, not merely because it proclaimed its doctrinal superiority over the Lotus Sutra. The Shingon sect was essentially an esoteric teaching in which believers relied on priests to perform rituals so that they might receive blessings from the transcendental Dainichi Buddha; it promoted people's dependence upon an imaginary superior being and diminished their ability to reason. Such an idea fundamentally contradicts the ideal of the Lotus Sutra, which asserts the importance of self-reliance by pointing out the existence of Buddhahood within each person.

Me:

"Self reliance" in the Soka Gakkai is an oxymoron. Leaving this aside for a moment, I have already proven the Shingon concept of Master [Lama] and the Gakkai's, are one in substance or are your memories as poor as your illumination? Again and again we see the Gakkai's ends justifying the means, east is west, and lies are truth philosophy. They are a "True sect" who has adopted the provisional teachings. They are as bad as the Shingon, a false sect who has adopted the teachings of Ichinen Sanzen. They get me sick. Were Nichiren alive he would refute them far more vigorously than I.

Shin Yatomi:

As we see in those two instances of the Daishonin's criticism of other Buddhist sects, slander of the Law is more than just vilifying the Lotus Sutra; it is to deny the sutra's underlying humanistic principle. For example, if a child speaks ill of the Lotus Sutra or its practitioners while completely ignorant of what he or she is doing and of what the essence of the sutra is about, should we admonish this child as a slanderer of the Law? While maybe in need of some schooling in manners, that child should certainly not be taken to task as a slanderer. On the other hand, what if a government official or a doctor superficially praises the Lotus Sutra or the Daishonin's teachings, but is led by corruption to give tacit approval to the use of contaminated blood supplies while knowing their potential for spreading disease' Some people, although though not directly critical of the Law, act counter to the Sutra's teaching about the inherent dignity of all people.

Me:

Non Sequitor. The example of the child hardly follows from the Daishonn's life and death struggles to refute the Nembutsu and Shingon. By the same token, we should not praise the child and believing that the child is incapable of understanding the Supreme Law of Cause and Effect, is to disbelieve Myo Ho Ren Ge kyo. The Dragon King's daughter was but a child. Nichiren much better explains these concepts. Yatomi is grasping at straws in order to shoehorn the broad and deep teachings of the Lotus Sutra into the narrow shoe of the Soka value creation p.hilosophy.

Shin Yatomi:

WHAT if a Christian minister in your neighborhood church were to ask for your cooperation in a neighborhood watch program to prevent crime or a community cleanup? Is lending this Christian minister your support considered to be a slander of the Law? Of course, it is not. In this case, discussing the safety of your community with those who embrace religions other than Buddhism has nothing to do with slandering the Law.

Me:

I would tell the preacher that I already watch out for my neighbors welfare and the cleanliness of my community by chanting Namu Myoho renge kyo. I would also tell him that he should abandon the shallow and embrace the profound and chant Namu Myoho renge kyo if you are really interested in protecting the community.

Shin Yatomi:

What is most important is to promote the happiness and peace of all humanity.

Me:

Which is impossible, according the Lotus Sutra and Nichiren, were one complicit with slander or failing to utter the lion's roar.

Shin Yatomi:

Since Buddhism exists for us to achieve this goal, it is only natural to have dialogue and cooperate with those of different religious beliefs in the process of bringing such a Buddhist ideal to reality.

Me:

Only in the Soka Gakkai ends justify the means philosophy [which is antithetical to the teachings of the Lotus Sutra and Nichiren Daishonin] does one abandon the principles of the Lotus Sutra and Nichiren Daishonin in order to realize the Lotus Sutra's goal. This is so absurd as to be incomprehensible. It is teachings like these that will destroy Buddhism and the reason that Shin Yatomi destroyed his own castle from within. To me, it is not even sad. It is instructive.

Shin Yatomi:

From this viewpoint, Article 7 of the SGI Charter declares that we “respect other religions.” This is not to say that we compromise our religious beliefs and abandon the Daishonin's spirit of shakubuku. The concept of “respecting other religions” is easier to comprehend if we understand its intention, which is to respect the people who practice those religions. It must be pointed out that showing respect to other human beings, regardless of their religious beliefs, is different from accepting or advocating their belief.

Me:

The Oneness of Person and Law only functions in the Kempon Hokke believers who embrace the Lotus Sutra and not in the lives of the Muslim, Jew, Christian, and Soka Gakkai blasphemers? The Soka Gakkai abandons the Lotus Sutra's concept of the oneness of person and Law ["Since the Law is Supreme the person is worthy of respect"]. There is no distinction between the Law [teachings one embraces] and the person who we are. If the Law is inferior, so is the person according to Nichiren Daishonin.

Posted by markrogow at 12:52 AM | Comments (7)

February 02, 2010

A Refutation of the Soka Gakkai's Teachings on Slander and Religious Tolerance for Cloud Hidden Part 2

Shin Yatomi:

IT seems a long time has passed since the priests at Taiseki-ji told the members of SGI that they could not sing Beethoven's “Ode to Joy” in German. To do so, they announced, is tantamount to praising Christianity and thus a “slander” of Nichiren Daishonin's Buddhism. This argument seemed rather ominous then, but now such a narrow, dogmatic approach to this Buddhism seems quite laughable. Over the last eight years, we have learned to look at the Daishonin's Buddhism from the standpoint of its essential humane spirit, reason and common sense. And we have come to grasp more deeply a simple yet important truth: religion exists for the sake of people, not vice versa.

Me:

Can you sense the Creator, world?
Seek him above the starry canopy.
Above the stars He must dwell.

Be embraced, Millions!
This kiss for all the world!
Brothers!, above the starry canopy
A loving father must dwell.

Can you sense the Creator, world?
Seek him above the starry canopy.
Above the stars He must dwell. -- From the Chorus of Ode to Joy

Dengyo the Great and Nichiren Daishonin disagree with the late Shin Yatomi. They assert that we prove the validity of the religion, it is we who make the religion great, not the religion that makes us great. The human being is central in Buddhism.

Shinsuke Yatomi:

Me:

In the SGI's topsy turvy ends justify the means world, win is lose, lies are truth, and evil is good. You can be sure that if an SGI member or leader asserts that the SGI has demolished Japanese ethnocentric, esoteric religious culture, that SGI has exported Japanese ethnocentric, esoteric religious culture. First of all, SGI Japan calls all the shots and even in America, who is the General Director of the Soka Gakkai? A Japanese. Is the mentor Disciple relationship the prime point of the Lotus Sutra or of the Zen Bushido tradition? If you have any questions about this I will gladly answer them for you.

Shin Yatomi;

For decades the Nichiren Shoshu priesthood endeavored to impose this culture upon the SGI's efforts to spread the Daishonin's Buddhism as a world religion. This atmosphere—characterized by a tradition of absolute priestly authority and emphasis on formalities—did have a shackling effect. Nevertheless, we were able to maintain our conviction that the Daishonin's Buddhism is a religion that can offer the universal values of humanism to all people of all nations, cultures and ethnicities. It is based on this perspective that we have been deepening and refreshing our understanding of how best to practice and communicate the Daishonin's Buddhism in today's world.

Me:

The "Master Professor of the Soka Gakkai" sounds more like any Group Leader of the Youth Division than a Master Professor of Buddhism. SGI is all about conformity of thought [cult]. The doctrines and talking points of the Soka Gakkai are formulated above by people like Shin Yatomi and then it is drummed into the heads of every member, repeating the same messages over and over again. That is why every Group Chief from Japan to the Netherlands to Brazil, spews these very same Gakkai talking points, almost word for word. There is nothing remotely close to the Soka Gakkai conforming to the cultures of the countries it has invaded [Zuiho Bini]

Shin Yatomi:

Me;

More of the east is west, up is down lies of the Soka Gakkai. SGI will respect freedom of religion, and other religions? Then why the never ending war against the Nichiren Shoshu, the Nichiren Shu, and the Kempon Hokke" The true teachings of the Soka Gakkai are only taught to the highest leaders:

"Our enemies are the evil religions. Evil religions drive people to hell. True Buddhism makes Buddhas out of all people. Nichiren Daishonin said the source of all unhappiness and misfortunes of people is evil religion. It was our teacher, Mr. Josei Toda, who repeated this great saying."-- Daisaku Ikeda

We of the Kempon Hokke are honest and upright. We don't make a show in public of respecting and tolerating all religions and then in private teach that all other religions and practices, save for the Daimoku of the Lotus Sutra, lead to hell. We rain down the Law equally to all persons.

The SGI as the Pearl Harbor of "Buddhism" comes to mind. The very heart and soul of the Kempon Hokke is Establishing the Correct Teaching for the Peace of the Land. It is the fifth and final principle of our American charter:

5). Uphold the principles of Establishing the Peace of the Land Through the Propagation of the True Law (Rissho Ankoku Ron).

Shin Yatomi:

Some have raised the question: Isn't “respecting other religions” a slander of the Law? Aren't we abandoning the Daishonin's spirit of shakubuku—to lead people to a correct understanding by refuting erroneous teachings' To answer directly, respecting other religions, or those who practice them, does not in itself constitute slander of the Law, nor does it go against the Daishonin's spirit.

Me:

Yet, in their top leaders meeting they scheme and plot how to destroy the Nichiren Shoshu, the Nichiren Shu, the Kempon Hokke, and all other religions.

The Daishonin says about all other religions and philosophies:

"On the other hand, even if one does not commit a single evil deed throughout one’s entire lifetime, and observes the five precepts, the eight precepts, the ten precepts, the ten good precepts, the two hundred and fifty precepts, the five hundred precepts, or countless numbers of precepts; even if one learns all the other sutras by heart, makes offerings to all the other Buddhas and bodhisattvas, and accumulates immeasurable merit, if one but fails to put one’s faith in the Lotus Sutra; or if one has faith in it, but considers that it ranks on the same level as the other sutras and the teachings of the other Buddhas; or if one recognizes its superiority, but constantly engages in other religious disciplines, practicing the Lotus Sutra only from time to time; or if one associates on friendly terms with priests of the Nembutsu, who do not believe in the Lotus Sutra but slander it; or if one thinks that those who insist the Lotus Sutra does not suit the people’s capacity in the latter age are guilty of no fault, then all the merit of the countless good acts one has performed throughout one’s life will suddenly vanish."

Nichiren also teaches very clearly that Confucianism, Brahmanism [Hinduism], and Taoism are shallow evil religions.

Shin Yatomi:

In order to shed light on the meaning of Article 7 of the SGI Charter, we must examine in a little more detail what is meant by “slandering the Law.” Prior to 1991, under the influence of the priesthood, the meaning of slander as it applied to our religious faith was ambiguous, and was often misinterpreted and misused. We often heard: “It's a slander to point your feet at the Gohonzon.” Or, “It's a slander to put a gongyo book on the floor.” We were also told that criticizing a priest constituted inexcusable slander, and that even “singing 'Ode to Joy' in German is a slander.”

IN fact, the priesthood's tendency has been to use the term slander to describe any act that displeased them. This might be compared to a religious authority with a dogmatic belief in a Western religion promising his critics that they are “going to Hell” because of their criticism of him. To preserve their authority, the Nichiren Shoshu priesthood used the concept of slandering the Law as a tool to intimidate believers and often to defend their view of certain Japanese cultural traditions as essential Buddhist practice.

Me:

That is why we members of the Kempon Hokke go directly to the source, the Lotus Sutra and the writings of Nichiren Daishonin to determine what is and what isn't a slander and who is and who isn't a slanderer. This is known as the Transmission Through the Scrolls of the Sutra. The Soka Gakkai just replaced one person [Nichiren Shoshu High Priest] for another [Three Presidents] in following persons rather than the Law. We in the Kempon Hokke follow the Law and not persons. We ARE as different as night and day.

shin Yatomi:

“The Law” in “slandering the Law” refers to the Lotus Sutra. Of course, as Nichiren Daishonin made clear, the Lotus Sutra of the Latter Day means the sutra's essence, the Law of Nam-myoho-renge-kyo. But since the Daishonin expounded the Law of Nam-myoho-renge-kyo on the basis of the doctrines contained in the Lotus Sutra, when we examine the Buddhist concept of slander in terms of its doctrinal meaning, it is appropriate to take “the Law” to mean the Lotus Sutra. “A slander of the Law,” therefore, literally means a slander of the Lotus Sutra; it is speech or conduct that denies the teaching and ideal of the Lotus Sutra.

Me:

How would the SGI know what constitutes slander of the Law of the Lotus Sutra? They have repeatedly taught that Myoho renge kyo has lost it's power in this age. Let's also not forget the teachings of The Fourteen Slanders Gosho, Letter to Lord Matsuno and Chapters 3 and 10 of the Lotus Sutra. It is equally as bad to slander the Sutras' Votaries. In Nichiren's other writings and Chapter 21 of the Lotus Sutra, we see how doubly bad it is to slander the Supreme Votary of the Lotus Sutra, Nichiren Daishonin. What bigger slander is their of Nichiren Daishonin than to alter his teachings [whether for the the sake of expediency or for the sake of the top Senior Leaders accumulating material riches]? Slandering too, is acting in an underhanded manner when propagating the Law as an envoy of the Thus Come One. Since we of the Kempon Hokke are the only true honest and upright votaries of the Lotus Sutra at this time and in this land, it is a great slander to treat us with any less respect than SGI would their teachers, sovereigns, and parents. Yet, over and over again they slander the faith and practice of the Lotus Sutra, Shakyamuni Buddha of the Original Doctrine, Nichiren Daishonin and the Kempon Hokke.

Shin Yatomi:

What is the teaching and ideal of the Lotus Sutra? The Daishonin expressed what he saw as the quintessence of the Lotus Sutra in the form of the Gohonzon, using the doctrine of the three thousand realms in a single moment of life (ichinen sanzen) as his theoretical foundation. Based on the Lotus Sutra, T'ien-t'ai expounded the doctrine of three thousand realms in a single moment to explain that all beings are entities of the Mystic Law, endowed with the Buddha nature. In other words, the fundamental message of the Lotus Sutra is that all living beings have the Buddha nature and thus are infinitely precious and worthy of respect.

Me:

This is the most important doctrine of the Theoretical Section of the Lotus Sutra. Nichiren taught in the Opening of the Eyes that the most important doctrine of the Lotus Sutra is found in the Essential Teachings, the Immeasurable Lifespan of the Tathagata. This is the reason that all beings are worthy of respect, because all beings are our mothers, daughters, Fathers and sons, and we theirs. In like manner, the Buddha of the Juryo Chapter is very real, our teacher throughout the Three Existences. To deny this Buddha is to deny our own father.

Shin Yatomi:

The sanctity of life and the inherent dignity of all people are at the core of the Sutra's teaching.

Me:

As we have seen, this is not true in the case of the Soka Gakkai. For the sake of expediency, the Soka Gakkai throws out the fundamental principles of the Lotus Sutra and Nichiren Daishonin. For the sake of advancing itself [financial interests], it throws to the wayside the principle of the sanctity of human life and its inherent dignity. Lastly, for the sake of the binding and shackling SGI principle of living mentor and disciple, it abandons the primary teaching of the Lotus Sutra and Nichiren Daishonin that each and everyone of us is a Three Bodied Tathagata endowed with all the merits and virtues of Shakyamuni Buddha.

Shin Yatomi:

From this perspective, we can define slander of the Law as any denial of the sanctity of life or the inherent dignity of all people.

Me:

Then, no one is a bigger slanderer than the top SGI-USA Woman's Division Leader and capital murder prosecutor, Linda Johnson. Nothing is more important than Actual Proof. "What does Bodhisattva Never Disparaging’s profound respect for people signify? The purpose of the appearance in this world of Shakyamuni Buddha, the lord of teachings, lies in his behavior as a human being."

Posted by markrogow at 01:24 AM | Comments (13)

February 01, 2010

Shinsuke Yatomi's Legacy

Shinsuke Yatomi was born on November 29, 1961. He was leader of the SGI-USA Study Department, "Master Professor of the Soka Gakkai", and advisor to Soka Justice. He died on May 31, 2008 after a 4 year battle with lung cancer despite his "determination to defeat the devilish function of illness" "and "win over anything" by virtue of his relationship as a disciple of President Daisaku Ikeda. His tireless promotion of the SGI mentor-disciple relationship ("He showed us Daisaku Ikeda Sensei in all of us" and "The mentor-disciple relationship is the prime point of the Lotus Sutra") and his teaching of Nam Myoho renge kyo as the Eternal Buddha is his legacy as one of the great slanderers and traitors in the history of Nichiren Daishonin's Buddhism and the cause for falling into hell.

Posted by markrogow at 11:15 PM | Comments (11)

The SGI Faith Warps Your Mind

Phillip Brett wrote in an E-mail to me:

Every time you take something down I know I made you realize how stupid you are. I don't want to discuss anything I have no regard for your thoughts or your opinions or you for that matter. Kempon Hokke the dogshit of Nichiren Buddhism. I'll have to look for your address and send you those photos of your gohonzon dripping with shit. The one you have is also dripping with shit but you can't see it being spiritually blind.

My response:

You really should chant some Daimoku to a real Gohonzon.

What do you think?

Posted by markrogow at 10:47 PM | Comments (6)

A Refutation of the Soka Gakkai's Teachings on Slander and Religious Tolerance for Cloud Hidden Part 1

The late Shin Yatomi's essays are replete with slander, errors, and self serving propaganda. I will use his essay, The Meaning of Slander and Religious Tolerance, to demonstrate the many errors within the Soka Gakkai "value creation" philosophy and their utter hypocrisy in light of Nichiren Daishonin's teachings. I will highlight the inability of their practitioners to lessen karmic retribution, as promised by Nichiren Daishonin and the Lotus Sutra, through the Soka Gakkai's teachings. I will show how the Soka Gakkai's teachings decimate the Lotus Sutra, the Nirvana Sutra, and the writings of Nichiren Daishonin. This will be accomplished in five parts.

Part 1: Representative Essay on the Soka Gakkai Value Creation Philosophy

February 01, 1999
The Meaning o Slander and Religious Tolerance

By Shin Yatomi
Associate Editor

With SGI President Ikeda's constant efforts to communicate the essence of the Lotus Sutra and the writings of Nichiren Daishonin, the Daishonin's Buddhism has entered a new era, no longer confined within the framework of Japan's ethnocentric, esoteric religious culture. For decades the Nichiren Shoshu priesthood endeavored to impose this culture upon the SGI's efforts to spread the Daishonin's Buddhism as a world religion. This atmosphere—characterized by a tradition of absolute priestly authority and emphasis on formalities—did have a shackling effect. Nevertheless, we were able to maintain our conviction that the Daishonin's Buddhism is a religion that can offer the universal values of humanism to all people of all nations, cultures and ethnicities. It is based on this perspective that we have been deepening and refreshing our understanding of how best to practice and communicate the Daishonin's Buddhism in today's world.

One expression of this refreshed understanding is Article 7 of the SGI Charter: “SGI shall, based on the Buddhist spirit of tolerance, respect other religions, engage in dialogue and work together with them toward the resolution of fundamental issues concerning humanity” (December 8, 1995,World Tribune, p. 5).Some have raised the question: Isn't “respecting other religions” a slander of the Law? Aren't we abandoning the Daishonin's spirit of shakubuku—to lead people to a correct understanding by refuting erroneous teachings' To answer directly, respecting other religions, or those who practice them, does not in itself constitute slander of the Law, nor does it go against the Daishonin's spirit.

What is most important is to promote the happiness and peace of all humanity. Since Buddhism exists for us to achieve this goal, it is only natural to have dialogue and cooperate with those of different religious beliefs in the process of bringing such a Buddhist ideal to reality. From this viewpoint, Article 7 of the SGI Charter declares that we “respect other religions.” This is not to say that we compromise our religious beliefs and abandon the Daishonin's spirit of shakubuku. The concept of “respecting other religions” is easier to comprehend if we understand its intention, which is to respect the people who practice those religions. It must be pointed out that showing respect to other human beings, regardless of their religious beliefs, is different from accepting or advocating their belief.

Put simply, shakubuku is to speak the truth of the supremacy of the Lotus Sutra while shoju is to accept other religious teachings while teaching the benefit of the Lotus Sutra's teachings. Because we communicate the Daishonin's teachings based on our firm belief in the universal potential of enlightenment possessed by all people as expounded in the Lotus Sutra, and we hold these principles to be supreme, our method of communicating the Daishonin's Buddhism is basically shakubuku. The distinction between these two methods, however, may not be always clear-cut. Sometimes it is more appropriate to adopt shoju based on the spirit of shakubuku. Nichiren Daishonin stated: “T'ien-t'ai declared that the practice should 'accord with the times.' His disciple Chang-an interpreted this to mean, 'You should distinguish between shoju and shakubuku and never adhere solely to one or the other.? The Lotus Sutra represents a single truth, but its practice and propagation vary according to the people and the time” (MW-1, 175). Instead of being overly concerned about which method to choose, what is most important to keep in mind is the goal of propagation—people?s happiness.RELIGION is inextricably bound with culture. Even if we recognize a need to examine the value and philosophical correctness of various religious doctrines, it is very difficult to justify being critical of another culture. In countries with little relation to Buddhism, and where religious values and cultural values are deeply intertwined, to disrespect or denounce a religious belief is tantamount to disrespecting and denouncing the culture. Buddhism makes clear that its teachings should be spread while showing respect for and taking into consideration the culture and traditions of the place where it is being propagated.

THIS situation, however, may not represent today?s American society where the majority of people are unfamiliar with Buddhism. In this regard, the Daishonin states: “When the country is full of evil persons without wisdom, then shoju is the primary method to be applied, as described in the Anrakugyo [Peaceful Practices] chapter. But at a time when there are many persons of perverse views who slander the Law, then shakubuku should come first, as described in the Fukyo chapter”(MW-2, 183).

The Daishonin explains that when a society is ignorant of Buddhism, shoju, the tolerant way of propagation, may be a better approach. However, when confusion in the realm of Buddhism is the chief concern, shakubuku, the method of strictly refuting error and directly revealing the truth, may be the primary method. The strict stance the SGI has taken toward the errors and abuses of the Nichiren Shoshu priesthood accords with this idea.

In a letter written to a believer who had previously practiced the Pure Land sect and chanted the Nembutsu incantation, the Daishonin writes as follows: “Women who put their faith in the Lotus Sutra should chant Nam-myoho-renge-kyo sixty thousand, a hundred thousand, or even ten million times a day, and after that, if they still have some time to spare, they may now and then murmur to themselves the name of Amida or one of the other Buddhas”(MW-3, 26–27). Of course, if you chant daimoku one hundred thousand times a day, you would not have time to even sleep, let alone to chant the Pure Land sect?s incantation. In this letter, although the Daishonin clarifies the erroneous teachings of the Pure Land sect, he does not tell her to stop chanting the name of Amida Buddha. The Daishonin simply tells the recipient to chant Nam-myoho-renge-kyo. Once again, we can see the Daishonin?s flexible stance toward communicating his teaching to others. Had this believer been told never to chant the name of the Amida Buddha, she may have been unable to accept the Daishonin?s teaching. Religious beliefs and attitudes are deeply rooted in people?s minds; our sensitivity and understanding toward those to whom we are communicating are therefore critical, as the Daishonin demonstrates.

THE ultimate purpose of communicating Buddhism to others is to help them become happy, not to prove the superiority of Buddhism over other religions. As we can see in the Daishonin?s examples, he was always concerned about how to lead people to the truth revealed in the Lotus Sutra—to their inherent enlightened potential. The Daishonin?s views transcended narrow, religious sectarianism. He wrote, “I, Nichiren, am not the founder of any sect, nor am I a latter-day follower of any older sect” (MW-5, 195).

He did not try to spread his teachings to prove his own greatness; his sole concern was people?s happiness, as he states: “Nichiren has been trying to awaken all the people of Japan to faith in the Lotus Sutra so that they too can share the heritage and attain Buddhahood”(MW-1, 24). Based on his clear sense of purpose in propagation, he exercised a great deal of flexibility, while not compromising in proclaiming what constitutes the true essence of Buddhism.

As long as we do not contradict the essential teaching of the Daishonin and faith in the Gohonzon, it is natural that we take into account the background and condition of individuals as well as the customs and traditions of the time and of the country. So when we are trying to communicate the Daishonin?s teaching, it is important to judge each case from the viewpoint of what is most important to the happiness of the person we are addressing. If we become overly concerned about details or methodology while forgetting the purpose of our dialogue, we may create a negative situation in which people actually go further away from Buddhism.

We might also consider that the time in which the Daishonin appeared—when the correct teaching and practice of the Lotus Sutra had never before been revealed—and the country— Japan, where great confusion in the realm of Buddhism prevailed—demanded that he clearly demonstrate what was correct and what was false, even to the point that doing so invited grave persecution. In this way, he could establish the correct teaching for all humankind in the Latter Day of the Law. Our mission today is to enable that powerful and universal teaching to flow to every corner of every nation of the world, a world whose survival depends on the wisdom that teaching can impart.

SGI President Ikeda gives us valuable insight into what it means to respect the practitioners of other religions while maintaining the integrity of the Daishonin?s Buddhism. He writes in The New Human Revolution:
To take a strict stance in distinguishing between good and evil and to show generosity toward others—these two things are in no way incompatible and are essentially part of the same whole.

Let?s suppose, for example, that someone eats poisonous mushrooms and is rushed to a doctor. Irrespective of who the patient may be, the doctor naturally exhausts all possible means to save the person and also offers sincere words of encouragement. This, we might say, is an example of “generosity toward others.”

It is also likely, however, that the doctor will warn the patient not to eat harmful mushrooms in the future. I am sure there is no doctor who would stand by indifferently while the patient declares, “But poisonous mushrooms are delicious; I want to eat them again.” This corresponds to “taking a strict stance toward the Law.”

In both these instances, the doctor is motivated by his compassion and commitment to removing the patient?s suffering. This is also the behavior of a Buddhist.

For that reason, there is no contradiction between the spirit of shakubuku—that of “refuting the erroneous and revealing the true”—and true friendship. The spirit of compassion is fundamental to both. Consequently, it is the Buddhist ideal that the more we exert ourselves in faith, the greater the generosity with which we can embrace our friends and deepen our friendships. Because shakubuku is an endeavor to touch the others? lives through dialogue, trust and friendship are essential.

Please become a person who transcends differences of religion and prays for the happiness of her fellow human beings, who forges deep ties of friendship with many people. Your doing so will also testify to the depth and breadth of Buddhism. (The New Human Revolution, vol. 1, pp. 204–05).

Our challenge to grasp and practice the intent of Article 7 of the SGI Charter is two-fold. We must endeavor to be tolerant toward people regardless of their religious affiliation, while at the same time maintaining and protecting the integrity of the Daishonin?s Buddhism. As mentioned before, slander of the Law is a denial of the inherent dignity of all people, and shakubuku is a dialogue with others that arises from our sincere conviction in the universal potential—the treasure of enlightenment possessed by all. When we understand slander and shakubuku in those terms, it helps us understand the meaning of the SGI Charter.

AS we set our sights on the peace and happiness of humanity as the ultimate goal of Buddhism, it is natural to respect all people as human beings regardless of their religious beliefs and cooperate with them toward humane goals. SGI President Ikeda states, “A person of true tolerance is at the same time a person of action who works to encourage the bonds of empathy and appreciation among people” (July 1996, Seikyo Times, p. 8). After all, if we discriminate against people based on their religious beliefs and refuse to work with them toward the resolution of humanity?s problems, we would be contradicting the spirit of the Lotus Sutra and thus committing slander of the Law in the truest sense.

Posted by markrogow at 09:16 PM | Comments (0)

What about you Thomas, Myohodisco, Watcher [Ian McIlraith], Bill Aiken, Danny Nagashima?

Please tell us about the SGI faith and practice promoting the "sanctity of human life". How many times has the sweet, vacuous, smiley faced Linda C. Johnson, Woman's Division Leader for the entire SGI-USA Buddhist organization proclaimed "the sanctity of human life"? How many times has she stated so in her speeches to the SGI members? One hundred, one thousand, ten thousand times? Is she so happy when she fights tooth and nail to convict men and women who possess the Buddha-nature to the death chamber?

Why do you tolerate it? Wasn't she sanctioned for doing SGI business on the State's time? Is that why you tolerate such a human being as the top Woman's Division Leader in the entire United States? Do you tolerate her because she is a very powerful person who makes trouble for those like the Nichiren Shoshu and others who step out of line or do you tolerate her because she is free legal council for the lawless SGI?

Why does she compromise the absolute dignity of human life at the Southern California State Prosecutor's office, overseeing how many death case assistant prosectors? Nine, I think she bragged, or was it 16? Either way, I knew the youngest full professor in the history of the City College of New York, a computer engineer. He worked on missile guidance systems. He was a man of conscience, He resigned his position there and used his skills to develop hard and software three dimensional imaging for reconstructive plastic surgery. You know what Danny, Bill, and Ian? He wasn't even a Soka Gakkai member, let alone a top leader. You should be ashamed. You should be afraid along with Linda Johnson.

Posted by markrogow at 12:55 AM | Comments (15)

January 31, 2010

What's the Matter CL? Let's Discuss the Outing of a Top SGI Senior Leader on the Cult Education Forum

So smiley and sweet as she fights tooth and nail to condemn one after another to death.

Posted by markrogow at 10:07 PM | Comments (5)

I Have the Greatest Practice in the World

Today I wrote to an English speaking Japanese Senior Leader along with our 100 Passages of Proof. He wrote back some nonsense that I could never understand because I don't speak Japanese and Rev. Tsuchiya was curt to him when he remonstrated with Rev. Tsuchiya that our idea of Gohonzon is different in America and Japan [it is not]. He also challenged me to go to an SGI community center and if I successfully performed seven Shakabuku he would convert to the Kempon Hokke. I wrote him back:

You avoid the issue of the following passages of proof demonstrating the identity of the Original Buddha as the Eternal Buddha Shakyamuni; Nichiren's reverence for this Buddha; and by believing in the Three Bodied Tathagata Shakyamuni as the Original Buddha and our original teacher, we become equal to Shakyamuni Buddha. Faith is the key. The Transmission [Heritage] is Through the Scrolls of the Sutra [Gohonzon and Lotus Sutra] and the writings of Nichiren Daishonin, not through intermediaries, not even through Nikko, Niko, Nichiji, Nissho, Nichikan, the other High Priests, Toda, or Ikeda. We take faith in Namu Myoho renge kyo and the ancient Buddha Shakyamuni who resides in our mind.

I also think you are jealous that we bestow the beautiful Gohonzon for the Transmission of the Dharma while Ikeda, the Buddha of the Modern Age, made a big mistake and bestows the altered Gohonzon of the slanderer Nichikan. I have already seven converts in two months from the comfort of my living room. I now live 100 miles from the nearest Kaikan. Before, I went to New York Kaikan and New York Temple, set up a table outside of the Kaikan and Temple, and distributed Kempon Hokke Sutra books and copies of the 100 Passages of Proof that I sent you. Then the YMD and Koto came out and told me to move or they would call the police. So much for dialogue. Five times I have called for a debate with the top representatives of the Soka Gakkai USA and five times they refused. You should worry about your Buddhahood and I will worry about the propagation of the Kempon Hokke in America.

He then sent me a letter "You'll Never Learn", that I am the same as my good friend [Rev. Tsuchiya] and that we [SGI and Kempon Hokke] have different views "don't have nothing in common". He concludes, "Pls keep beating that daimoku drum. You're beating yourself. [LOL]

I'll never hide, but keep posting yr opinions as you like forever.

Please take good care of yourselves.

Posted by markrogow at 07:44 PM | Comments (0)

How Stupid Is the U.S. Government?

Neither Obama, his cabinet, nor his czars chant the Daimoku and seek enlightenment. Of course they will make one profound mistake after another and plunge our society into despair.

How much debt has our good friend Taiwan purchased? China has purchased nearly one trillion dollars of our debt. Yet, we just sold Taiwan six billion four hundred million dollars worth of military hardware.

Needless to say, our friend China who took it upon herself to help us out, is not too pleased. Even before this fiasco, China was losing its taste for U.S. debt. Many believe that, even if China stopped buying our debt, we would be in serious trouble. If China called in all our debt, at the very least we would have to liquidate all our gold reserves and print money by the megaton. At worst, this would lead to World War III. Of course there are many scenarios of intermediate significance.

Were the president and his advisers to chant Namu Myoho renge kyo together in unison, the wisdom of the Buddha would emerge and a solution to our woes would be forthcoming, like a cool clear pond satisfies thirst.

Posted by markrogow at 01:46 PM | Comments (8)

The Point of Buddhism

The point of Buddhism is not to end suffering but to become awake. The end of suffering is a concept of pre-Lotus Sutra teachings, particularly the Four Noble Truths and the Eightfold Path. The Mutual Possession of the Ten Worlds and the Three Thousand Worlds in a Momentary Existence of Life taught in the Lotus Sutra reveals that both suffering and joy is eternally inherent in life. The awakened state is characterized by joy, purity, true self, and eternity. Buddhahood emerges out of the muddy swamp of pain, greed, anger, and temporary existence. Without the muddy swamp, there is no Lotus Flower.

Posted by markrogow at 10:38 AM | Comments (10)

250 - 300 Free Daily Use Kempon Hokke Sutra Books Remain

Get em while they're hot [and free].

Posted by markrogow at 01:17 AM | Comments (0)

Is The Kempon Hokke The One True Nichiren Faith?

Question: "Is Kempon Hokke the one true Nichiren faith?"

Answer: It is difficult to believe and difficult to accept that the Kempon Hokke is the One True Nichiren Faith. If it were easy to believe and easy to accept, it wouldn't be the One True Nichiren faith.

To be a true disciple and believer of Nichiren one must necessarily,

1). Chant Namu Myoho renge kyo to the Honzon of the Three Great Secret laws.

2). Believe exclusively in the Lotus Sutra.

3). Believe exclusively in Shakyamuni Buddha of the 16th Chapter of the Lotus Sutra.

4). Tells others to do the same.

5). Base one's practice [shakabuku] on the Rissho Ankoku Ron.

Since the print [Kempon Hokke practitioner's faith] perfectly matches the woodblock [Nichiren Daishonin's faith], the Kempon Hokke is the One True Nichiren Faith. Since the print [other Nichiren sect practitioner's faith] does not perfectly match the woodblock [Nichiren Daishonin's faith], they can not lay claim to be the One True Nichiren Faith.

Sangha is one of the Three Treasures. In the Nichiren faith, it is the Sangha of Bodhisattvas of the Earth led by Jogyo [Nichiren]. Kanjin is the spiritual contemplation of the True Object of Worship. It is comprised of Shin no daimoku or the daimoku of faith and Gyo no daimoku or the daimoku of practice. The daimoku of practice can be broken down into jigyo [chanting daimoku for one self] and keta [shoju, the gentle practices of teaching others to chant daimoku and embrace faith in the Lotus Sutra and shakabuku, the forceful practices of teaching others to chant daimoku and embrace faith in the Lotus Sutra].

The daimoku of faith and the forceful practices or shakabuku is where the Kempon Hokke distinguishes itself as The One True Nichiren Faith. Only we share the very same faith and shakabuku practice as did Nichiren Daishonin. It certainly is not the formalization of a sect that makes one Kempon Hokke. It is the very same faith and practice of Nichiren Daishonin that makes one Kempon Hokke. Corrupted priests or laymen are not Kempon Hokke, even if they call themselves Kempon Hokke. In like manner, corrupted laymen and priests are not disciples and believers of Nichiren Daishonin, even if they call themselves disciples and believers of Nichiren.

"It is not as the Three Worlds see the Three Worlds." (Lotus Sutra Chapter 16) It is all for saving the masses of beings. Just as the Lotus Sutra is the living body of Shakyamuni, the Gosho is the living body of Nichiren. We choose to read the Lotus Sutra as Nichiren did and we are criticized, as was he.

Most so-called practitioners of the Lotus Sutra are disciples and believers of Nichiren in name only. Conceitedly, they read the Lotus Sutra in their own manner while leading others astray. They change the very fundamentals of his teachings: They throw out Shakyamuni of the 16th Chapter of the Lotus Sutra; They chant Namu Myoho renge kyo while asserting Myoho renge kyo has lost its power; they proclaim that it is no longer the Latter Age; and they curry the favor of both the religious and secular authorities. On the other hand, we believe in Shakyamuni Buddha of the 16th Chapter of the Lotus Sutra, the Lotus Sutra [myoho renge kyo], and we admonish, remonstrate, and rebuke both the religious and secular authorities. We also treat each other, believers and disciples alike, with the very same consideration and respect as did Nichiren Daishonin his believers and disciples.

Posted by markrogow at 12:59 AM | Comments (0)

Politics and the Kempon Hokke-USA

You are the political animal and we see how far political solutions have gotten us. Not only that but the recent Democratic defeats in Virginia, New Jersey, Massachusetts, as well as, the recent anti-democratic Supreme Court decision, makes your far left politics an even less viable alternative for the foreseeable future. Let me give you my prediction. The Democrats will lose the congress, the senate, and the presidency by 2012. Your politics are both impotent and irrelevant to change the core values of man [which, if anything, are becoming more warped]. Why not explore a religious solution as the means to change the nation and the world? By the end of this year, I will have completed a modern Rissho Ankoku Ron and will have presented it to 11 heads of state: USA, China, England, France, Germany, Japan, Saudi Arabia, Iran, Israel, India, and Pakistan. Then I will renew my remonstrations yearly for the subsequent 10 years.

Posted by markrogow at 12:53 AM | Comments (0)

He Sure Loves Mugging For the Camera

Posted by markrogow at 12:27 AM | Comments (0)

Danny Doesn't Seem To Like Real Work Very Much

Posted by markrogow at 12:21 AM | Comments (0)

January 30, 2010

Mystical Trip Into Sensei's Heart [Found under Groups "To My Friends" on SGIbuddhism.org]

Let's eternally protect and perpetuate the
truth and justice of the way of
mentor and disciple.

The strength of the bond between mentor and disciple
is determined by the disciple's efforts.
Uphold the mentor's teachings and
manifest them in your daily activities,
thus realizing the principle of "practice equals victory.

You are individuals with a mission.
Protect the mentor and
prevail over injustice.
Be genuine lions and dedicate your lives
to upholding justice and truth.

Live your life straight and true
according to the guiding principles
taught by the mentor.

When we brim with a strong resolve
based on the spirit of "together with the mentor"
and "for the mentor's sake"
we are able to manifest unfathomable strength.
Let's become disciples with sun-like qualities.

There are hundreds more just like this. For the mentor's sake means squeeze every ounce of vitality from your very existence, your money, your labor, your love, and give it to the mentor and the high paid SGI Senior Leeches. Then when you are just a rind with nothing left to nourish these leeches of the Dharma, they will discard you like a piece of garbage.

Shakyamuni Buddha and Nichiren Daishonin neither ask for such things nor will they ever abandon you. Throw away your Nichikan no-Honzon and join the Kempon Hokke. You will have not the slightest regret, none, zero.

Posted by markrogow at 09:59 PM | Comments (0)

“Here, why do you shrink from this vile prisoner?? Come closer! Come closer!”

"An arrogant man will be overcome with fear when he meets a strong enemy, just like the haughty ashura who shrank and hid himself in a lotus flower blossoming in Munetchi Lake when reproached by Taishaku."

“Here, why do you shrink from this vile prisoner?? Come closer! Come closer!”

Several have come here puffed up like poisonous blowfish and then they were soundly defeated. Honorable men would have taken down their portraits of Daisaku Ikeda, bid their parents [the Soka Gakkai] good bye, and taken up the Kempon Hokke faith. Instead, they ran back to continue their slanderous SGI activities as if nothing had happened. Or perhaps they delude themselves victors? Whatever the case, I will avail myself the opportunity to teach you about an equally arrogant man but one of honor.

"The Great Teacher Chi-tsang of Chia-hsiang-ssu temple was among the most outstanding scholars in China. He was the founder of the Three Treatises school, and lived on Mount Hui-chi in Wu. Believing that none could equal him in knowledge, he raised the banner of his pride to its highest. He challenged the Great Teacher T’ien-t’ai to discuss the meaning of the passage that states, “Among the sutras I have preached, now preach, and will preach, [this Lotus Sutra is the most difficult to believe and the most difficult to understand].” In the debate Chi-tsang was soundly defeated and thereupon renounced his misguided beliefs. In order to expiate his serious offense of slander of the correct teaching and of those who uphold it, he gathered more than one hundred eminent scholars and begged the Great Teacher T’ient’ai Chih-che to lecture to them. Chi-tsang used his body as a bridge for the Great Teacher T’ien-t’ai to climb [onto the preaching platform], supporting T’ien-t’ai’s feet with his head. Moreover, he served T’ien-t’ai for seven years, cutting firewood and drawing water for him. He ceased giving lectures of his own, dispersed his followers, and in order to purge himself of his great conceit, refrained from reciting the Lotus Sutra. After the Great Teacher T’ien-t’ai’s death, Chi-tsang had an audience with the emperor of the Sui dynasty to pay his respects. As he was leaving, he clutched His Majesty’s knees and tearfully bade him farewell. Sometime later, Chi-tsang looked into an old mirror and, seeing his reflection, condemned himself for his past errors. All these many acts of penitence were done to eradicate his karmic disease."

Do you think the foxes and rabbits, people like Ian McIlraith, Danny Nagashima, or even Daisaku Ikeda would fare any better? These men are no one to be in awe of. On the contrary, as Nichiren Daishonin teaches, "It is not at all wrong to regard those who hold to lesser teachings as our subjects or even as barbarians."

Posted by markrogow at 08:12 PM | Comments (2)

Who Truly Demonstrates the Behavior of Shakyamuni Buddha?

j, Independent practitioner and former SGI member writes:

"You [Clown SGI Member] say:

"Well, I'm not the one who is concerned with the name and form of what everyone else does'

then react with:

'Hey J YOU said I am not a follower of Nichiren so F.U.! You want hatred I'll certainly show it to you, slandering pig!'

1. read the akimoto gosho to answer your question.
2. by following your incorrect personal interpretation , you have thrust yourself into the lower worlds, especially anger and animality. whatever you want to practice, as i said, is up to you, not me. please don't follow me or my interpretation. believe nothing, and find your own way. remember that all is one, and getting back to the source is the goal of any practice.
gassho
j

Posted by markrogow at 07:10 PM | Comments (0)

We are the absolute, we are Tathagata, we are Nyorai, we are Thus Come One, we are Nam-myoho-renge-kyo, we are "the truth". On the Gohonzon where it says "Nichiren" is where we put our own name. -- SGI member

In the Soka Gakkai they might as well be chanting and practicing, "I must, I must, I must increase my bust", so far afoul is the SGI faith and practices from Shakyamuni Buddha of the Original Doctrine's and Nichiren Daishonin's.

If they really believed and practiced what they say, they would be Kempon Hokke and following the Law and not persons.

Posted by markrogow at 04:35 PM | Comments (0)

He States, Nichiren's Doctrines Are Stupid and Then...

"Hey J YOU said I am not a follower of Nichiren so F.U.! You want hatred I'll certainly show it to you, slandering pig!"

Now now Clown, don't get your panties in a bunch. It is easy to conclude that neither you nor the SGI are followers of Nichiren. Promoting "interfaith" for example, criticizing the Master, altering or changing the Master's teachings, ignoring the Master's teachings. The list goes on and on. Maybe you should self reflect before calling other people a "slandering pig".

Posted by markrogow at 04:08 PM | Comments (2)

Nichiren On Other Faiths and Practices

Posted by markrogow at 02:56 PM | Comments (0)

January 29, 2010

SGI Charter, A Thoughtful Analysis by Tsukimoto

Many ways its quite schizophrenic is it not?

Schizophrenic is the word, Rothaus. SGI as an organization is like those Christians -- politicians, priests, ministers -- who insist that they are for "family values," chastity before marriage, fidelity after, marriage is a man and a woman and a sacred commitment -- while, all the while, having their girls, or their boys, on the side.

Honestly, if SGI SAYS it does something -- the odds are good that it's doing the opposite.

--------------------SGI Charter from SGI-USA Website---------------------------------

Purposes and Principles
1. SGI shall contribute to peace, culture and education for the happiness and welfare of all humanity based on the Buddhist respect for the sanctity of life.

2. SGI, based on the ideal of world citizenship, shall safeguard fundamental human rights and not discriminate against any individual on any grounds.

3. SGI shall respect and protect the freedom of religion and religious expression.

4. SGI shall promote an understanding of Nichiren Daishonin's Buddhism through grass-roots exchange, thereby contributing to individual happiness.

5. SGI shall, through its constituent organizations, encourage its members to contribute toward the prosperity of their respective societies as good citizens.

6. SGI shall respect the independence and autonomy of its constituent organizations in accordance with the conditions prevailing in each country.

7. SGI shall, based on the Buddhist spirit of tolerance, respect other religions, engage in dialogue and work together with them toward the resolution of fundamental issues concerning humanity.

8. SGI shall respect cultural diversity and promote cultural exchange, thereby creating an international society of mutual understanding and harmony.

9. SGI shall promote, based on the Buddhist ideal of symbiosis, the protection of nature and environment.

10. SGI shall contribute to the promotion of education, in pursuit of truth as well as the development of scholarship, to enable all people to cultivate their individual character and enjoy fulfilling and happy lives.

Continue reading "SGI Charter, A Thoughtful Analysis by Tsukimoto"

Posted by markrogow at 07:14 PM | Comments (6)

"There is no greater misfortune for a human being than having an aversion to debate." -- Daisaku Ikeda quoting Socrates

"Socrates...said that there is no greater misfortune for a human being than
having an aversion to debate..." -- Daisaku Ikeda

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

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

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

3.) The significance of the Gohonzon

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

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

6.) The true meaning of the Nichiren Faith

7.) Shakabuku versus Shoju in the Degenerate Age

Posted by markrogow at 03:57 PM | Comments (4)

Appearance, Nature, Entity

Posted by markrogow at 03:39 PM | Comments (0)

Choice and Poor Choices

Posted by markrogow at 03:32 PM | Comments (0)

Kempon Hokke, Scientology, Soka Gakkai, and Success Stories

In Scientology and the Soka Gakkai, success stories are ways to gauge a cult members commitment to the organization. In the Kempon Hokke, success stories are inscrutable because they are found in the Enlightenment of the Buddha.

Posted by markrogow at 02:05 PM | Comments (4)

Free Speech and the Soka Gakkai

The Soka Gakkai should be outlawed were we to strictly follow the Brainwashing Exception to the First Amendment.

Posted by markrogow at 01:49 PM | Comments (5)

Blood Sucking Parasites to Society

"I find it amusing how the cult members, in denial, never fail to attack the messenger rather than debate with facts. They think that getting the spotlight off of their cult somehow will convince people they are not a cult. But it only further demonstrates the cult-mentality and militant mindset of cult members. I am a former Soka Gakkai cult member from 1984 until 1991. I was also in denial, and brainwashed as hell. After I woke up, I was embarassed and ashamed how stupid I was. But sometimes the only way to learn the truth is through the "school of and knocks." Thank you for this article, I'm sure it will be helpful to many potential victims of these blood-sucking parasites of society. Happy holidays to all!" -- Comment on the article, Predators on campus: An inside look at cults in New Jersey

http://www.newjerseynewsroom.com/style/predators-on-campus-an-inside-look-at-cults-in-new-jersey

Posted by markrogow at 12:54 PM | Comments (30)

Truly Shocking! Cl comes to mind

http://www.myokan-ko.net/english/sgi13.html

Posted by markrogow at 12:49 PM | Comments (5)

Easy Myoho Disco is a Chapter Chief. I Have Some Serious Questions For Him

Does everyone smoke a bone before the meeting? Is it required or is it optional? Do you burn incense before the Gohonzon or weed? Does President Ikeda supply snacks for post meeting munchies? Instead of evergreens do you offer fresh cut Sensimilla? Do you have a picture of Cheech and Chong on the altar? Do you use the Gohonzon water in your bongs? Is everyone's favorite experience the one where you chanted Nam Myoho renge kyo long and hard for a female marijuana seed? Do you offer marijuana brownies to the Gohonzon? When Danny Nagashima comes to your meetings does he become even more loud and boisterous after a few tokes or does he mellow out?

Posted by markrogow at 11:47 AM | Comments (11)

If You Don't Like These Teachings Please Leave Them

"Are you angry with the law? With Sensei? Your words are full of sadness.
Are you happy Nathan? Chanting Nam Miojo Rengue Kyo makes your Buddhahood reveal, in every aspect of your life. then your actions will be wise and full of compassion. After chanting, our actions are full of wisdom. You speak as if you are angry with everything and everybody Full of judgments and regrets If you like more being a non chanter person, just do it. Please respect our choice for being devotes of the Mystic Law. Slandering everyone is not the solution for your problem. Being hamble will help you. I believe in the Law, don't follow the people, follow the Law And Please, be more respectful to President Ikeda. If you don't like these teachings, leave them, Thank you Nathan, and I think you'll have a great future if you pay attention to the truth of your heart."

Dear Nathan:

You don't need these brainwashed idiots. Become a disciple of Shakyamuni Buddha and Nichiren Daishonin and instead of being berated by these cult member morons, you will be praised by the Buddhas and Bodhisattvas of the Ten Directions and enveloped in their mercy.

Posted by markrogow at 11:31 AM | Comments (0)

Migraine Buster

Namu Myoho renge kyo to the Gohonzon for the Transmission of the Dharma.

Posted by markrogow at 11:25 AM | Comments (0)

"Never Give Up On the Organization"

When There is a collapse of "sensemaking in an organization",* it is time to give up.

*Karl E. Weick author of Making Sense of the Organization.

Posted by markrogow at 12:07 AM | Comments (3)

January 28, 2010

Reason Will Not Win Over a True SGI Believer

SGI [somehat] reasonable believer:

Nathan:
Thank you for speaking frankly. I know that there are people in our organization who will give advice that makes no sense or ignores the reality of a situation and will tell you to simply chant about it. The truth is that such people are slandering Buddhism when they do so, because they not only weaken your faith with careless advice, but they ignore reason and Nichiren himself states in the Gosho that "Buddhism is reason." I've known people who would chant for hours every day, but when you ask them a simple question about how to proceed with meeting or to explain the basics of faith - they have no answers. They can tell you to chant, but they cannot explain mentor and disciple in their own words or even why Nichiren Buddhism is so different from Shakyamuni's Buddhism.

As an example, I once had a leader tell me that I should graduate from college (I'm in the States, by the way,) with a bachelors in 3 years so I could graduate by 2010. Here in the states, most people know that achievement takes 4 years. I was told that I would be a loser in faith if I did not accomplish this, even though my mother is dead, my father is a fanatical Christian who refuses to help me until I become a slave to Christ, I had money, no car, no job, was living with a friend, and I pay child support for my daughter - which is when the government takes money for a child one has with a woman, and if you don't pay they incarcerate you.

This was contrary to common sense, since not only did I not have the means to attend university but it was expected that I do so in an impossible amount of time with no help. This sort of thing has been typical in my experience, and where the problem lies is this:

Many people think of chanting as magic. They do not realize that we are praying to the Law of Causality, and that in order to make things happen one must go into the world and actually ACT, not just sit on our cushions and sing to rice paper like arhats.

There is a story about a baseball game in which one of the players was injured and had to leave the game. The coach told Pr. Ikeda that they would chant to win - but instead of telling the coach what a great idea it was, Pr. Ikeda scolded the coach. Why? Because the coach was thinking and acting as if the law of NMRK was magic and did not understand the Law. But Pr. Ikeda corrected the coach, and told him and his team that they should play that game with all their strength in order to make up for the missing player.

What is the lesson? NMRK does not defy causality and nothing can. NMRK is causality and we chant so that we can change ourselves and thereby make better causes. But if we never act, nothing will ever happen. I think the reason that " non chanters" are more helpful is because they are acting to help others, and for this reason they are living the sutra with their lives.

Why do you think Pr. Ikeda is a man of action?

Response from a typical unreasonable SGI member like CL:

Hi Nathan
Are you angry with the law? With Sensei? Your words are full of sadness.
Are you happy Nathan? Chanting Nam Miojo Rengue Kyo makes your Buddhahood reveal, in every aspect of your life. then your actions will be wise and full of compassion. After chanting, our actions are full of wisdom.
You speak as if you are angry with everything and everybody
Full of judgments and regrets
If you like more being a non chanter person, just do it. Please respect our choice for being devotes of the Mystic Law.
Slandering everyone is not the solution for your problem.
Being hamble will help you.
I believe in the Law, don't follow the people, follow the Law
And Please, be more respectful to President Ikeda. If you don't like these teachings, leave them,
Thank you Nathan, and I think you'll have a great future if you pay attention to the truth of your heart.

Posted by markrogow at 11:41 PM | Comments (6)

Nichiren on the Two Ways of Contemplation

"There are two ways of contemplating the three thousand realms in a single moment of life. One is theoretical, and the other, actual. What T’ien-t’ai and Dengyo practiced was theoretical, but what I practice now is actual. Because what I practice is superior, the difficulties attending it are that much greater. The doctrine of T’ien-t’ai and Dengyo was the three thousand realms in a single moment of life of the theoretical teaching, while mine is that of the essential teaching. These two are as different as heaven is from earth. You should grasp this deeply when the time comes to face death."

Posted by markrogow at 10:29 PM | Comments (0)

The Foundation of the Soka Gakkai: Forgeries and Lies

“The ‘Record of the Orally Transmitted Teachings’ is a record of Nichiren
Daishonin’s lectures on the most important passages of the Lotus Sutra. The lectures, given at the request of his disciples and conducted at Mount Minobu, were written down by Nikko Shonin. And that record was approved by the Daishonin himself. Together with "On the True Cause’ and ‘The 106 Comparisons’ — two significant documents written by Nichiren Daishonin and entrusted directly to his legitimate heir and successor, Nikko Shonin —it is a work of momentous consequence, presenting as it does the quintessence of the Daishonin’s teaching." Shinichi Yamamoto AKA Daisaku Ikeda

Posted by markrogow at 10:17 PM | Comments (0)

The Lotus Sutra Destroys the Causes of the Four Teachings

"Even though it is so, because they have not yet opened the Manifestation to reveal the Original (hosshaku kempon) neither do they reveal the true one thought is three thousand [realms] nor is the Attainment of Buddhahood by the Two Vehicles determinate. They are like seeing the moon in the midst of the water; they resemble rootless grass floating on top of the waves. When one arrives at the Doctrine of the Original (Hommon), when it destroys the First Time Attainment of True Enlightenment, it destroys the Effects [Buddhahood] of the Four Teachings. When it destroys the Effects [Buddhahood] of the Four Teachings, it destroys the Causes of the Four Teachings. Striking down the Causes and Effects of the Ten Realms of the Previous [Sutras] and the Manifestation Doctrine, it preaches and reveals the Causes and Effects of the Ten Realms of the Doctrine of the Original. This is the very doctrine (homon) of the Original Cause and the Original Effect. The Nine Realms are possessed in the Beginningless Buddha Realm and the Buddha Realm is provided with the Beginningless Nine Realms and it should be the True Mutual Possession of the Ten Realms (jikkai gogu), the Hundred Realms and Thousand Thusnesses (hyakkai sennyo) and One Thought is Three Thousand Realms (ichinen sanzen). -- Kaimoku Sho

Posted by markrogow at 09:54 PM | Comments (0)

Faithful [Believing] Mind and Not Receiving Even One Verse of Other Sutras

"The attainment of Buddhahood or non-attainment of Buddhahood by the evil people of the Latter Age does not depend upon the lightness or gravity of their sins but is just according to their belief or unbelief in this Sutra" (Hakii Saburo dono gohenji, STN, v. 1, 749). : "This Object of Worship is also contained in the two characters, 'faithful (believing) mind ' (shinjin); 'by faith you are able to enter' refers to this. The disciples and lay donors of Nichiren by believing undividedly in 'forthrightly abandoning expedience' and 'not receiving even one verse of other sutras' shall enter into the Jeweled Stupa of this Object of Worship" (Nichinyo gozen gohenji, STN, v. 2, 1376).

Posted by markrogow at 09:45 PM | Comments (0)

Those Killed by God in the Bible, Those Killed by Allah in the Quran, and Those killed by the Buddha in the Lotus Sutra and Real Number Extimates of Those Killed by Christians, Muslims, and Those Faithful to the Lotus Sutra

Estimates of the number of people killed by God in the Bible range from 2,391,421 - 33,041,220. In the Lotus Sutra, the Buddha has not killed even one person.

The real number estimates of those killed by Christians in the name of God range from 25,000,000 - 130.000,000 while the real number killed by those faithful to the Lotus Suitra in the name of Buddha are zero.

Estimates of the number of people killed by Allah in the Quran are much less than those killed by God in the Bible however, the real numbers of those killed by Muslims surpasses those killed by Christians. In the Twentieth Century and the beginning of the Twenty First Century, these numbers are reversed.

Posted by markrogow at 07:40 AM | Comments (5)

January 24, 2010

Self Proclaimed Prophets or Faithful Believers?

"Now for me to make a blanket statement without ever meeting these people can be construed to make it look like I don't know what I'm talking about, except that to date I have seen no one that is walking the walk. They all talk, but no one walks." -- Mark p.

Mark Rogow says the same thing. Which one of you two is the prophet? "

Today i was on the phone for three hours with a friend who has been chanting as long as I, since 1975. He was in the Gakkai until 1993 and has overcome health issues that few people can imagine. He still left the Soka Gakkai. Why, I asked him. He told me because the Soka Gakkai, teaches and acts contrary to the Lotus Sutra and Gosho. It wasn't, Ikeda and the SGI that saved him, it was the Daimoku and chanting for six hours a day. We had a lot of laughs and some serious discussions. Neither he nor I nor anyone else who sincerely practices Buddhism, chanting the Daimoku, reading the Lotus Sutra, and studying the Gosho, would ever think of usurping the place of the Eternal Buddha or Nichiren Daishonin. We wish solely to practice Buddhism as Nichiren did and warn those who teach contrary to the Lotus Sutra and the authenticated Gosho that they are sowing the seed for unhappiness. We are not looking to be prophets. We are looking for a safe place to practice Nichiren Daishonin's Buddhism as closely to his faith and practice as possible. I have found that place to be the Kempon Hokke. He is mulling joining the Kempon Hokke but if he decides to go it alone while maintaining his faith in the Eternal Buddha Shakyamuni, the Lotus Sutra, and Nichiren Daishonin, he will attain Buddhahood quickly. All those, whether Kempon Hokke or not who follow the Law and not persons, are sure to rapidly attain Buddhahood. Funny thing, I look upon him as being enlightened but he says of himself, "when I attain Enlightenment..." I think he is incorrect but he is a very humble man. Mark p, perhaps as I, has said what might seem to some as outrageous things but it is not for self aggrandizement but solely for the sake of the Law. In this day and age, no one will listen to you if you don't say or do something that catches the eye or the spirit of another. It is obvious from the responses he received to his assertions about karma, that few really believe in the Lotus Sutra and the teachings of Nichiren Shonin. Were we to acknowledge falsely, I might add, that we too are clueless, for the sake of exaggerated humility, in the eyes of the people of Mappo, we would appear as just another bunch of confused disciples buffeted by the winds rather than Bodhisattvas of the Earth. People will listen to us despite our faults because we are genuine. We believe that all you need is the Daimoku of the Lotus Sutra, no mentor, no multinational religious corporation, and no extraneous faiths and practices. In one sense, we will continue to perform the Buddha deeds despite what others may think of us. In another sense, in your hearts, if their is a glimmer of faith in the Daimoku and the Lotus Sutra, you know we are correct.

Posted by markrogow at 09:15 PM | Comments (5)

January 22, 2010

Rev. Ryuei, We Will Save a Seat For You in the Treasure Tower [of the Kempon Hokke]

Rev. Ryuei, you write:

"At the San Jose temple we have silent sitting the first Sunday of the month. I
discovered that the "tanden" focused meditation that my sensei, the Ven. Ryusho
Matsuda, taught us can be found in one of Chih-i's meditation manuals. I don't
have it at hand at the moment though.

In any case, Shikan is the same thing as "Shamatha Vipashyana" or "Tranquility
and Insight" and Endon means "Perfect and Sudden." The Maka Shikan (Great
Concentration and Insight) of the Great Master T'ien-t'ai (aka Chih-i) is all
about how to practice Shamatha Vipashyana from the perspective of the ultimate
teaching of the Lotus Sutra - the teaching of Perfect awakening for all being
that is Sudden because it is the true reality of every moment and not something
built up gradually. The Maka Shikan talks about this moment of Perfect and
Sudden realization of Tranquility and Insight in terms of Ichinen Sanzen. When
we chant Namu Myoho Renge Kyo that is itself supposed to be the actualization of Endon Shikan. But when we do silent sitting (and remember that Nichiren
encouraged those who could to do this and he lectured on the Maka Shikan till
the end of his life) we should do so in this spirit of Endon Shikan.

Incidentally, the Endon Shikan recited by some in Nichiren Shu is an excerpt
from the Preface to the Maka Shikan by Chih-i's disciple Kuan Ting (hope I
remembered the name right). It is a summary of what Perfect and Sudden
Tranquility and Insight is all about."

and then, almost as if you were having pangs of remorse, you state in the very next sentence,

"How is it different from Shikan Taza, Mahamudra, or Dzogchen? I have to shrug
here. The rhetoric sounds very similar to me."

Of course you are correct Rev. Ryuie. I know you are not yet the greatest fan of the Master, Nichiren Daishonin but for your benefit, I will quote two passages from the writings of Nichiren Daishonin:

"There is doubt that we should not read the provisional teaching because of my sentence in the 'True Object of Worship'. This is a wrong view. As a result, I sometimes wrote that you must discard the provisional gate. The provisional gate [I referred to] is not the provisional teaching [of the Hoben chapter] we now read. I refuted the provisional teaching of the Mt. Hiei Tendai sect as a teaching whose time is past. If you practice according to T'ien-t'ai and Dengyo in the Latter Day of the Law, it is like using last year's calendar." (Gosho Zenshu, p. 972)

"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."

Dear Ryuei:

We will hold a spot open for you in the Kempon Hokke. We are looking at a beautiful area of California, not far from you, for our first American Kempon Hokke Temple. It is a place with lots of trees, rivers and creeks, surrounded by mountains, and even one mountain that looks like Mount Fuji.

Posted by markrogow at 08:00 PM | Comments (0)

January 21, 2010

The Fundamental Principles of the Kempon Hokke Faith

Preface:

Nichiren Daishonin (1222-1282 CE), who is the earthly descent of the
Bodhisattva Jogyo sent by the Master of Teachings the Buddha Lord Shakya,
Who Attained Enlightenment in the Most Distant Past, began to spread a
religion appropriate to his times. Because we revere as our exemplars the
true Teacher Nichiju (1328-1379), who restored the truth of the Patriarch
Nichiren s sect, and the martyrs of Myomanji of past times, who inherited
his tradition, we have a duty to strictly preserve their pure doctrine.
And so we publicly proclaim the fundamental principles of our faith.

A) The Goal of the Faith

The Hokekyo ( Lotus Sutra ) is the teaching in which the Lord Shakya
"forthrightly abandons expedience and only preaches the Supreme Way" and,
according to that Sutra, His Fundamental Intention is to lead all beings
to rapidly attain the Buddha Body" (Buddhahood) "equal to Myself without
difference". His goal is to lead the lowest, most evil unenlightened
worldlings of this evil era of the Latter Dharma to Rebirth in the Pure
Land and the Attainment of Buddhahood. According to the Sutra, all beings
attain Buddhahood because "there is not one who, having heard the Dharma,
does not attain Buddhahood" and so the goal of this religion is not the
salvation of the individual only. With the True Teaching of the Hokekyo,
the benefit reaches the believer's family and society. That is, both his
or her ancestors and descendants become able to enter the Pure Land and
attain Buddhahood and, moreover, the believers land (environment) is
transformed into the Buddha's Country (the Pure Land, the ideal world).
Because this is the realization of the promise of the Sutra concerning
"peace and security in the present world and a good place of rebirth in
the afterlife" we do not deny "worldly benefits". However, it we take
Nichiren Shonin as our exemplar, he holds "I have no prayers for this life
but only think of becoming a Buddha." Rather than praying for transient
benefits of the present world, it is better to pray about approaching our
end, which concerns our Rebirth in the Pure Land and the Attainment of
Buddhahood. We believe that "there cannot be an instance where the
prayers of the Practicer of the Hokekyo are not fulfilled" and "if the
Practicers of the Hokekyo have no backsliding in the mind of faith or
false affection in their persons, but leave themselves to the Hokekyo in
all things and practice in accordance with the Golden Words, they will for
certain, even in this life, not to speak of the afterlife, end disasters
and extend their life span, obtain the reward of the Superior Sublime
Great Effect and accomplish the Great Vow of widely proclaiming and
diffusing". We take the afterlife, Rebirth In the Pure Land, Attainment
of Buddhahood and spreading the teaching to be our principal goal. By
one's receiving and keeping the Odaimoku ("Namu Myoho Renge Kyo"), based
on the mind of faith, we are certain to achieve Rebirth in the Pure Land
and Buddhahood but then we must accomplish the Grand Endeavor of widely
proclaiming and diffusing ' to benefit others.

(B) The Basis for the Faith

This religion is none other than a teaching based on the "complete
possession of Three Types of Proof". In other words, we hold Textual
Proof (proof from authoritative documents), Reasonable Principles
(rational proof), and Actual Proof (proof based on actual reality or
experience) to be it s basis.

(1) 'Textual Proof' means the Golden Words of the Sutra: the Hokekyo
or Lotus Sutra, which is the Fundamental Intention and Real Teaching of
Lord Shakya, is the highest authority. Our sect differs from other
Nichiren lineage s because it has a "Succession Through the Scrolls of the
Sutra", relying on the Dharma and not on people. It has been truly said
that the Sutra text 'is very clear and very obvious' but when we expound
and explain the Sutra, we base ourselves on the authentic works of
Nichiren Shonin (the autographs in his own hand, ancient copies from the
first period after Nichiren Shonin's decease, and works which accord with
these) and the words of the ancient Tendai as cited by Nichiren Shonin.
(in general, we do not take the forgeries created under the influence of
medieval Tendai as evidence.)

(2) Reasonable Principles mean that we explain and expand upon
the fundamental doctrines by means of rational principles.

(3) 'Actual Proof' means the proof which appears In actual reality. This
proof is not merely miraculous occurrences but is also the unfolding of
history.

C) The Content of the Faith

(1) We affirm the Supremacy of the Hokekyo.

(2) While we assert the standpoint of the Superiority of the Hommon
over the Shakumon within the Hokekyo, we affirm the practice of the whole
Sutra. And the Essence of the Hokekyo, in which the "Chapter of
Expedience" (chapter 2 ) and the chapter of the " Measure of Life"
(chapter 16) are the root and the other chapters the branches, is none
other than the Odaimoku or "Title" (Myoho Renge Kyo) which the Buddha
Separately Entrusted to the Bodhisattva Jogyo, who was Converted by the
Original Buddha.

(3) Only the Hokekyo has preached the two doctrines of the Attainment
of Buddhahood by the Two Vehicles (meaning all beings attain Buddhahood,
saving those who are difficult to save) and the Master of Teachings, the
Buddha Shakyamuni, Who Attained Buddhahood in the Most Distant Past (the
Beginning and Endless Lord Shakya, Whose One Body is Three Bodies and
Three Bodies are One Body, the Buddha Unique in the Realm of Existence and
Fully possesses of the Three Virtues of Lord, Teacher, and Parent). And
thus it corrects two omissions in the Previous Sutras (the Sutras preached
before the Hokekyo).

(4) At first sight, the Hokekyo appears to have been preached for the
great saints of the Buddha's time on earth but in reality is for the
lowest worldlings of the time after the Buddha's Decease (especially, this
evil era of the Latter Dharma.)

(5) Experiencing and practicing the Truth with our minds as the object
is called "Contemplating the Mind" (kanjin) and the Fundamental Truth
preached in the Hokekyo is "one thought Is three thousand realms" (ichinen
sanzen). The source of "one thought is three thousand realms" is the
"Chapter of Expedience" in the Shakumon (first half of the Sutra) but its
fundamental significance is limited to the Hommon (second half of the
Sutra).

In the earlier age of the "Counterfeit Dharma" the Tendai Sect put forward
the doctrine of the ideal or abstract " one thought is three thousand
realms' (ri no ichinen sanzen ) which was a method of contemplation based
on the Shakumon, but now because it is the Age of the Latter Dharma, such
a method of contemplation does not correspond to the abilities of beings
and so the doctrine of the ACTUAL "one thought is three thousand realms"
(ji no ichinen sanzen ) emerges. This is none other than "SHODAI"
(believing in and chanting the Odaimoku: Namu Myoho renge kyo). In this
current age, Tendai-style contemplative methods are not allowed.

(6) From the viewpoint of Nichiren Daishonin, the way to enter the
religious experience of the Hokekyo is the mind of faith,

(7) In previous ages various types of practices and doctrines of the
Hokekyo have been taught but in this Age of the Latter Dharma, Nichiren
Shonin whom the Lord Shakya of the Hommon has sent, has revealed the
'Three Great Secret Dharmas (Doctrines) of the Hommon, which were
submerged at the bottom of the text of the Hokekyo. That is: ( i ) The
Daimoku (Title) of the Hokekyo (Doctrine of the Original): "Namu Myoho
Renge Kyo" this is the Seed of Buddhahood. This is because the Lord
Shakya of the Hommon has Put His Causal Practices ( his myriad practices
as a Bodhisattva ) and His Virtues of the Effect (the merits of the Effect
which is Buddhahood ) into the Five Characters "Myo Ho Ren Ge Kyo" and
through the Messenger of the Buddha. He has given them to us who are
living in the Age of the Latter Dharma and so with the mind of faith we
add "Namu' or "Adoration to" ("I return my life to") and receive and keep
Namu Myoho Renge Kyo, we spontaneously receive the merits of Lord Shakya.
"When one believes Namu Myoho Range Kyo in one's mind, the Buddha Shakya
is conceived with the mind as His lodgings ( ii ) The Object of Worship
(Honzon) of the Hommon (Doctrine of the Original) is the Master of
Teachings the Buddha Shakyamuni Who Attained Buddhahood in the Most
Distant Past of the "Chapter of the Measure of Life" ( chapter16) in the
Hommon, the Uncreated, Unique Buddha of the Realm of Existence and is the
Buddha Who is Lord, Teacher and Parent to us and so we are to worship
this Eternally Living Lord Shakya. It is said, "if it is not the Proper
Object, even though there be no falsehood, it will also not form the
seed." According to the "Chapter of the Measure of Life" it is said that
sincere believers, " with single mind, desire to see the Buddha, not
sparing their own bodily lives." The meaning of the Sutra is clear: from
our very heart we must adore this One Buddha Lord Shakya as the Object of
Worship,

(iii) The Precept or Ordination Platform (Kaidan) of the Hommon
(Doctrine of the Original) means the place where we receive the precepts
of the Hommon. There are two types (1) The ideal or abstract Precept
Platform ( ri no kaidan ) means that wherever we receive and keep 'Namu
Myoho Range Kyo is the Precept Platform. It does not point to a special
place and building. (2) The Actual Precept platform ( ji no kaidan ) means
that in the future they will decide on a particular place and establish
the Precept Platform of the Doctrine of the Original. (Nichiren Daishonin
did not decide on the place but if it should return to the pure doctrine
and practice, Minobusan is an appropriate place.)

D) The Rules for the Practice of the Faith

(1) This sect takes the Hokekyo solely as the correct practice and
prohibits the Teachings and practice of other sutras. "Desire to receive
and keep only the Great Vehicle Sutra Canon and do not receive so
much as one verse of other sutras."
(2) Shodai", or Chanting the Odaimoku is a practice corresponding to
the three karmas (actions) of speech, mind, and body. It is neither a
mechanical practice nor a magical spelI.
(3) Chanting the Daimoku" is the Principal Practice and reading and
reciting the Hokekyo (especially, the two chapters '"Expedience" and
'The Measure of Life" ) are the Auxiliary or Assisting Practices which
deepen our mind of faith and advance our understanding of the faith. We
also consider such acts as reading the words of Nichiren Daishonin to be
Auxiliary Practices
(4) The Odaimoku is called the One Great Secret Dharma and we are to
spread this to everyone. This is because believing in and chanting the
Odaimoku Is not merely for our own benefit but is also for the benefit of
others. To "widely proclaim and diffuse" the Dharma in the Age of the
Latter Dharma with the entire earth itself as our aim is the Great Vow of
Lord Shakya. Spreading the Odaimoku is like a farmer's scattering seeds.
We transmit the Odaimoku to both docile or obedient conditions (those who
have the ability to give rise to the mind of faith) and the rebellious
conditions (those who do not give rise to the mind of faith). The
rebellious conditions have no faculty of faith, even as when a seed falls
on barren ground it cannot Immediately sprout, and so they enter the Three
Evil Ways of Rebirth and obtain the benefit of attaining Buddhahood in the
distant future. The obedient conditions as a seed sprouts as soon as it
falls into fertile soil. Receive the seed of Buddhahood which is the
Odaimoku and entering the Great Direct Way and, "mounting this jewelled
vehicle", directly proceed to the Place of Enlightenment."
(5) Then the One Great Secret Dharma opens forth to become the Three
Great Secret Dharmas. That is, believing and chanting the Odaimoku and
adoring and worshipping The Object of Worship (the Great Benevolent Buddha
Shakyamuni, Who Truly Attained Buddhahood in the Most Distant Past) we
establish the Precept Platform (in this instance, the Ideal Precept
Platform).
(6)The Three Great Secret Dharmas are the whole content of the faith
and are limited to those who have the faith. And so taking the behavior
of Nichiren Daishonin as our model, we adopt a cautious attitude and do
not bestow the Object of Worship (Mandalas) indiscriminately. The reason
is that if we bestow them on non-believers or those of insignificant
faith, there is a danger of committing the sin of complicity. In other
words, we must distinguish the One Great Secret Dharma from the Three
Great Secret Dharmas
(7) Although there are various forms of the Object of Worship, they
express the reality of the same Original Buddha. Because our sect has
repeatedly experienced persecution, we tend to use the Mandala, which is
easily transported, as the Object of Worship. However, there are also the
Single Holy One (the Buddha Shakyamuni) with the Four Bodhisattvas (Jogyo
and the others), the single Buddha Shakyamuni with the Hokekyo placed in
front, the Two Buddhas Shakya and Taho with the Four Bodhisattvas, and the
Odaimoku alone. But we prohibit Separate Enshrinement (the separate
establishment and worship of other Buddhas, Bodhisattvas, Good Deities and
so on )
(8) Just as a physician not only prescribes effective medicine in the
course of treatment but orders a particular regimen, the patient must do
as ordered, so when we believe in, chant, and spread the Odaimoku, we must
follow the rules of practice that the good physician Lord Shakya has
determined:

First, as said before, because we wholeheartedly perform the practice of
the Hokekyo, we exclude the practice of other teachings.

Second, the rule of conversion and instruction (the method for spreading
the true teaching to others) is "breaking and subduing' (shakubuku) which
corresponds to this terrible Age of the Latter Dharma when the other
teachings of Buddhism outside the Hokekyo have hidden and sunk and lost
their effectiveness. In other words, we fervently disprove the teachings
and practices at variance with the true teaching (smashing the wrong) and
fully assert the right doctrine (revealing orthodoxy). It is said,
Assert aloud, 'The various sutras have no attainment and are the source of
falling to hell: the Hokekyo alone is the Dharma for Attaining Buddhahood
and try to break and subdue the people and dharmas of the various sects.'
("On Practice According to the Preaching"). The True Teacher Nichiju also
holds that, 'The monks and laity who are disciples should reverence and
make offering to the person who has firmly declared, " The various sects
are the source of falling to hell; the Hokke sect alone will attain
Buddhahood" ("The Testament of One Meaning in Three Copies").

Third, a natural conclusion from "Breaking and Subduing' is the doctrine
of Non-reception and Non-donation (fuju fuse). In order not to encourage
wrong doctrines, wrong teachers and those who believe in them and avoid
the sin of complicity, we do not make donations (offerings) to other
teachings or accept donations from those who believe in other teachings.

Fourth, when we spread the teaching by means of 'breaking and subduing" we
confront believers in wrong doctrines and have discussions from a rational
standpoint based on the above-mentioned Three Proofs (Textual Proof,
Reasonable Principles, and Actual Proof). Taking the previous teachers of
our sect as exemplars we will not use vulgar methods or words.

Fifth, according to "The Testament on the Back of the Intoning Recitation
Text" which the True Teacher Nichiju wrote, because the Mama Lineage had
gone against the doctrines of Nichiren Daishonin, Nichiju. citing the
Sutra text, said, "Abandon evil spiritual friends'. He renounced his
Submission and Oath which were at Mama. Because of this, teacher disciple
relations with other Nichiren lineages are prohibited.

Sixth, moreover, Nikkyo Shonin, who was a heroic martyr, strongly
asserted the Superiority of the Hommon aver the Shakumon against both the
Uniformity Branch (itchi ha) and the Non-reception Non-donation Branch
(Fuju fuse ha). Taking Teacher Nikkyo as our exemplar, we must recognize
the duty to criticize erroneous doctrines and practices of other lineages
and assert the right doctrine.

Seventh, we hold that it must be the priests who mainly bear the heavy
burden of rebuilding Blasphemy against the Dharma and guarding and
explaining the True Teaching but because it says in the Sutra text, they
should "expound it according to their strength', lay people should also
participate to the best of their ability in the activity of spreading the
teaching by "breaking and subduing".

Conclusion

We believe In the Hokekyo which the Master of Teachings Lord Shakya Who is
Fully Possessed of the Three Virtues of Lord, Teacher, and Parent has
preached and which 'Is all true and in the authentic writings of Nichiren
Daishonin, who is the Messenger of the Tathagata, just as they are. The
teaching of Nichiren Shonin, rather than being an isolated magical
practice which chants the Odaimoku as a spell, is a complete religious
faith centered on the Odaimoku, arising from the mind of faith in the
Hokekyo.

Posted by markrogow at 11:47 PM | Comments (0)

January 18, 2010

Nichiren's Problematic Works -- The Heart and Soul of Taisekaji and the Soka Gakkai

http://www.nanzan-u.ac.jp/SHUBUNKEN/publications/jjrs/pdf/548.pdf

Posted by markrogow at 02:02 AM | Comments (0)

January 17, 2010

DECLINE AND FALL OF BUDDHISM (A tragedy in Ancient India)

http://www.ambedkar.org/books/dob1.htm

Posted by markrogow at 11:32 PM | Comments (0)

Rice Cakes for the Hardworking Volunteer Members while the Leaders Laugh All the Way to the Bank

Posted by markrogow at 10:18 PM | Comments (0)

Question: What is the Source of SGI Tribalism?

Answer: Money

Posted by markrogow at 03:18 PM | Comments (8)

No value in the faith and practice of the Lotus Sutra other than the Soka Gakkai?

Tell that to the Pot Wearing Monk Nisshin. Please read again Rebuking the Enemies of the Lotus:

http://www.nanzan-u.ac.jp/SHUBUNKEN/publications/jjrs/pdf/421.pdf

Posted by markrogow at 03:15 PM | Comments (0)

The Realm of Buddha Exists in the Realm of Men

Nichiren writes, in the True Object of Worship:

"In the sixteenth chapter of the Lotus Sutra, Duration of the Life of the Buddha, Shakyamuni Buddha declares: ‘As I said before, it is immeasurably long since I, Sakyamuni Buddha, obtained Buddhahood. My life spans an innumerable and incalculably long period of time. Nevertheless, I am always here and I shall never pass away.’"

"Finally in the sixteenth chapter, the Buddha sometimes appears as a Buddha in the realm of Buddha but other times, he appears as those who reside in the other nine realms. This indicates that the ten realms are included in the realm of Buddha."

"Born to the human world, Prince Siddhartha, young Sakyamuni, became the Buddha. This evidence should be enough to convince you to believe that the realm of Buddhas exists in the realm of men."

"In fact Sakyamuni began to preach, planting the seed of Buddhahood in the eternal past... Sakyamuni Buddha continued to guide His disciples until they were all sure to attain Buddhahood during the preaching of the Lotus Sutra in His present life, completing the series of His preaching which began in the eternal past."

"This means that Sakyamuni Buddha, Taho Buddha, and all the Buddhas in
manifestation are in our minds, and that we, upholders of the Lotus Sutra, will follow in their footsteps and inherit all the merits of those Buddhas.

"It means that Sakyamuni Buddha, within our minds, is an ancient Buddha without beginning, manifesting Himself in three bodies, and attaining Buddhahood in the eternal past described as 500 dust-particle kalpa ago."

"In the same chapter, another passage reads: ‘The duration of My Life, which I obtained through the practice of the bodhisattva way, has not yet expired. It is twice as long as the length of time stated above: 500 dust-particle kalpas.’ This reveals the bodhisattva-realm within our minds. The bodhisattvas described in the fifteenth chapter, ‘Appearance of Bodhisattvas from Underground,’ who have sprung out of the great earth, as numerous as the number of dust-particles of 1,000 worlds, are followers of the Original Buddha Sakyamuni who resides within our minds."

"Now , when the Eternal Buddha was revealed in the essential section of the Lotus Sutra, this world of endurance (Saha-world) became the Eternal Pure Land, indestructible even by the three calamities of conflagration, flooding, and strong winds, which are said to destroy the world. It transcends the four periods of cosmic change: the kalpa of construction, continuance, destruction and emptiness. Sakyamuni Buddha, the Lord-preacher of this pure land, has never died in the past, nor will He be born in the future. He exists forever throughout the past present and future. All those who receive His guidance are one with this Eternal Buddha."

We inherit the teaching of the Lotus Sutra (Myoho renge kyo) from the Master of Teachings, the Original Buddha Shakyamuni. This too is proof that the World of Buddhahood exists in the World of Men. We reveal our Buddhahood by taking guidance directly from this ancient Buddha who resides in our mind. Then, we are worthy to be called sovereigns, teachers, and parents to all mankind.

Posted by markrogow at 12:07 AM | Comments (3)

January 16, 2010

The "Lion's Roar" from Chapter 13 of the Lotus Sutra.

The lion's roar is spreading the Lotus Sutra not Soka Value Creation Philosophy in the guise of the Daimoku. The mentor and his high salaried senior leech lieutenents are not confused. They are down right evil men. The Lotus Sutra, the Dharma is free. The Essential Services of the kempon Hokke and the Gohonzon for the transmission of the Dharma is free. If you want to give a donation, spread the teachings. If you want to give a donation build your own temple and hire or become a priest. The Ikeda, Ghandi, and King exhibit and philosophies are not Buddhism. Marble strewn historical buildings and real estate interests are not Buddhism. The Essentail Services of the Kempon Hokke and the spread of our banner of propagation, the Gohonzon for the Transmission of the Dharma is Buddhism, the highest teachings of the Buddha. Don't doubt this. Don't forget this. It is not because I Mark say so. It is the teachings affirmed by Shakyamuni Buddha and Nichiren Daishonin. Though I may be ignorant, poor, and of humble station, engulfed in the Five Desires, hateful towards the teachings of the Soka Gakkai and the devotees who leave the people prostrate on the ground, if what I tell you is in the Sutra and the writings of Nichiren Daishonin, it should be adopted, shouldn't it?

Posted by markrogow at 11:49 AM | Comments (4)

The Rich Man in the Lotus Sutra

Did the rich man in the Lotus Sutra give his son baloney sandwiches and muchimochi cakes or did he give him all his fiefs and possessions? You may take muchimochi cakes and baloney sandwiches literally or metaphorically. The SGI gives you baloney sandwiches and muchimochi cakes.

Posted by markrogow at 11:31 AM | Comments (4)

SGI Customers and Marks

Why are the top salaried senior leaders so happy to see lots and lots of members and treat each and everyone of them [if general members] as royalty?

Where do you think their cult "love bombing" techniques came from? The second reason is that they are all potential customers and marks who pay their exorbitant salaries. The most crooked and greedy businessmen, men like Bernie Madoff, at least superficially, treat their customers and marks with the utmost respect and consideration. In fact, the bigger the conman the "nicer" the person seems. How many times do we hear from those tragically taken and abused, "but he seemed like such a nice fellow. I would have never suspected that of him." In an organization such as the Soka Gakkai, keeping the members stupid and ignorant is another way they achieve their goals and yet another way is promising the members that, if they just chant or donate their money to the organization, they will become rich, gain their own house, resolve their problems and in the case of the SGI, become supremely and perfectly enlightened or to the more ignorant, "You are already a Buddha" just be virtue of chanting and being within the Soka Gakkai. These skilled conmen and devils pander to both the most base and the most noble desires of all men. Then they take your money and free labor to the bank, all the way muttering to themselves, "mahaloo, mahaloo" [fools, fools].

Posted by markrogow at 10:28 AM | Comments (0)

Now is the Very Time for the Gohonzon for the Transmission of the Dharma to Spread and the Beginning of the End to Ikedaism and SGI

Posted by markrogow at 02:17 AM | Comments (0)

January 15, 2010

Salaries of Top SGI Inc. Senior Leeches and their Conflict of Interest

Salaries of Top SGI Inc. Officials Date: Fri, 29 Aug 1997 17:11:31
-0600 The following information is provided to you courtesy of the Yotsuya Tax
Office, Tokyo, Japan.

The declared income of Daisaku Ikeda is listed as follows: (The dollar amounts
are listed at the exchange rate of 100 Yen to U.S. $1.00)

1971 - 62,050,000 Yen ($620,500.00)

1972 - 84,340,000 Yen ($843,400.00)

1973 - 113,570,000 Yen ($1,135,700.00)

1974 - 135,330,000 Yen ($1,353,300.00)

1975 - 121,980,000 Yen ($1,219,800.00)

1976 - 78,700,000 Yen ($787,000.00)

1977 - 51,490,000 Yen ($514,900.00)

1978 - 83,350,000 Yen ($833,500.00)

1979 - 34,500,000 Yen ($345,000.00)

1980 - 39,010,000 Yen ($390,100.00)

1981 - 75,030,000 Yen ($750,300.00)

1982 - 57,420,000 Yen ($574,200.00)

From 1983 to 1987, and 1993, the amount of income as calculated from the amount of income tax paid:

1983 - 32,000,000 Yen ($320,000) based on 14,030,000 Yen paid as income tax

1984 - 72,000,000 Yen ($720,000) based on 39,700,000 Yen paid as income tax

1985 - 60,000,000 Yen ($600,000) based on 30,950,000 Yen paid as income tax

1986 - 85,000,000 Yen ($850,000) based on 49,810,000 Yen paid as income tax

1987 - 87,000,000 Yen ($870,000) based on 51,510,000 Yen paid as income tax

1993 - 170,000,000 Yen ($1,700,000) based on 87,150,000 Yen paid as income tax

Income of SGI President, Einosuke Akiya for 1993 as calculated from the amount of income tax paid: 55,260,000 Yen ($552,600), based on 18,420,000 Yen paid as income tax.

Income of SGI Vice President, Norimasa Yahiro for 1993 as calculated from the
amount of income tax paid: 52,830,000 Yen ($528,300), based on 17,610,000 Yen paid as income tax.

Income of SGI General Director, Kazuya Morita for 1993 as calculated from the
amount of income tax paid: 41,610,000 Yen ($416,100), based on 13,870,000 Yen paid as income tax.

Income of Vice President, Jun Aoki for 1993 as calculated from the amount of
income tax paid: 30,720,000 Yen ($307,200), based on 10,240,000 Yen paid as
income tax.

Note: There are approximately 200 vice presidents. Even at a salary of U.S.
$200,000 each per year, that amounts to $40,000,000.00 (Forty million dollars)
paid out of the contributions from members. This does not take into account the numerous other staff salaries.

Now, lets say, for example, a leader is making $416,000 a year as a salaried top senior leader, a Bodhisattva for hire, so to speak. Your kids are attending in the best schools, you have a mortgage of say $4500.00, you have a life insurance premium of $1000.00 per month, and you have other expenses totalling perhaps $10,000.00 per month. You are trained to promote SGI Buddhism and go here and there, lecturing on Ikeda's guidance and his take on the Daishonin's teachings.But all of a sudden, while you are doing your hour of Daimoku a day and studying president Ikeda's guidance for an hour and the Gosho for twenty minutes, you have a realization that Shakyamuni is in fact the Eternal Buddha.

What do you do? You are not trained to function in the private sector, you aren't exactly an engineer, or a doctor or a romance novelist. Your children depend on you, your wife depends on you and you have a lifestyle to maintain. Do you do the right thing and begin to teach contrary to the party line, risking your excellent salary that you receive to do the Buddha's work? The Daishonin clothed himself in deerskins who died a natural death in the forest. He sometimes lived on brachen. Yet he always gave 110%. Something is wrong here and if the SGI members can't see it, we have to conclude by virtue of their lack of actual proof (insight) that there is validity to the charge of them practicing a false Buddhism and there is brainwashing in the SGI (since they can't even question the obvious). The top SGI leaders are parasites in the bowels of the lion.

Posted by markrogow at 12:58 PM | Comments (0)

January 14, 2010

Rissho Kosei-kai's Group Counseling Meeting, Soka Gakkai's Discussion Meeting, and Kempon Hokke's Meeting of Original and Manifestation Buddhas and Bodhisattvas of the Earth

Rissho Kosei-kai's Hoza or group counseling:

"One of the most important of Rissho Kosei-kai's religious activities is a unique form of group counseling known as hoza, which is guided by experienced lay leaders. The origin of hoza is found in Shakyamuni's method of teaching his disciples. Rissho Kosei-kai has adapted and revived it for people today so that they can solve their problems and learn how to make practical use of the Buddha's teachings in everyday life. As in Shakyamuni's day, the counsel benefits all the members of the group, not only an individual with a specific problem.

The members of a hoza group usually sit together in a circle, creating a warm, intimate atmosphere for open discussion. The range of problems and questions raised in hoza varies from personal problems at home or office, through problems of human relationships, to questions of religion and ethics. As a member of the hoza circle speaks about his or her problem, the other members of the group listen and respond with compassion, trying to understand his or her problem, situation, and emotions.

In order to help people solve the various problems that arise in daily life, hoza leaders need to have a thorough, practical knowledge of all the Buddhist doctrines embraced by Rissho Kosei-kai, especially the Four Noble Truths. The leaders need to be able to relate and apply the doctrines to individual problems without using dry technical terms in their counsel.

For hoza leaders the Law of the Four Noble Truths is the key to the problem-solving process. First, the troubled person and other members of a hoza group take on as their own his or her problem (the Truth of Suffering). Second, they work together to find the cause of the problem (the Truth of Cause). Third, they reach a conclusion about the right way of living (the Truth of Path) so that fourth, he or she will achieve peace (the Truth of Extinction).

Although Buddhist doctrines are unquestionably important for hoza counseling, the true spirit of hoza is firmly rooted in a major concept of Mahayana Buddhism: all living beings possess the buddha-nature, or the potential to attain perfect enlightenment (buddhahood). They reveal and develop their buddha-nature by working together with compassion to solve the problems of someone who is troubled. When genuine sharing and mutual understanding are achieved, troubled people very often express their suffering, disclose their true selves (buddha-nature), and acknowledge their mistaken thoughts and acts. When people can truly realize that they have the buddha-nature, they come spontaneously to recognize that others equally possess it. In hoza, participants try to find the buddha-nature in others; respect it as far as possible; and by doing so, make others become aware of it both in themselves and in others.

The spontaneous confession brought up by awareness of the buddha-nature is essential. At hoza, the troubled person can reflect on and acknowledge his or her own mistaken thoughts and acts, and other members can do so as well when considering the problems of the troubled person. The surface of our buddha-nature is covered with various illusions acquired in the course of our daily lives. But reflection and acknowledgment help to purify our minds and refresh us by removing such illusions from our buddha-nature. Further, we can develop our buddha-nature by being engaged in bodhisattva practice.

Hoza, a manifestation of living Buddhism in action, differs from ordinary group counseling in several respects. First, the members of a hoza circle come together in a situation where they can practice the compassion taught by Shakyamuni Buddha and learn to extend it beyond that circle. Second, they learn to think of other people's suffering and problems as their own. Third, together they pray for a troubled person and seek solutions for his or her problems that are based on application and practice of the Buddha's teachings.

Members of hoza circles meet daily or weekly, not only to learn how to employ the Buddha's teachings as a guide for living or to obtain relief from suffering but also to gain insight and to achieve spiritual correctth.

Soka Gakkai's Discussion Meeting:

"Discussion meetings are at the cutting edge of the times."
--Daisaku Ikeda, writing as Shin'ichi Yamamoto

"....Fundamentally speaking, there is very little difference between a lecture and a sermon. The sermon format, which privileges the authority of the speaker, is well-suited to maintaining conformity in religious contexts (in other words, it is effective in privileging the religious vision of the lecturer over the life of his audience) but it is rarely empowering. By contrast, at a discussion meeting, every voice is heard. Such meetings are egalitarian in spirit, democratic in practice, and decidedly life-affirming in their vision of how Buddhist practice might contribute to the happiness of the individual and, in so doing, provide the foundation for a happy society. "Religion exists to resonate vibrantly within each person," writes Daisaku Ikeda. "Even if one discusses the happiness of all human beings, if it is spoken of apart from the happiness of a single human being, that is mere theory." As I see it, the primary difference between the Soka Gakkai and most other contemporary forms of religious worship lies here, in its tradition of openly addressing the challenges to happiness faced by the ordinary individual. That difference is so fundamental I sometimes feel that Soka Gakkai members, who understand their zadankai tradition from the inside out, don't fully appreciate its implications for the world at large. For what that tradition really offers is not just a new paradigm of worship for Buddhism, but for religion in general—and all for one very simple reason: because it makes religion answerable to life rather than life to religion.

A religious journalist contacted me earlier this month to ask if I could provide her with a list of individuals who had been inspired by their Buddhist practice to change their lives in some positive way. Specifically, she wanted to interview "practitioners who were motivated to make a significant change in one specific area of their life as a result of their practice." She gave as possible examples a person who had made a courageous or momentous decision, someone who had triumphed over an addiction, or perhaps one who had moved into social work or some other profession based on contributing to the welfare of others. For the purpose of her article, she defined Buddhist practice as meditation and was therefore primarily interested in talking with practitioners of Zen, Tibetan Buddhism, or Vipassana (Theravada style meditation).

In my response to her letter, I applauded the idea of the article she wished to write, but suggested that it was unlikely she would get the kinds of responses she was looking for from American meditators. The reason, I explained, was that their approach to religious practice, while it might look more modern to the Western eye than, say, Catholicism, actually was not. It was based on age-old models of monastic-style practice that privileged religion over life. As a result, those traditions were unlikely to offer their adherents practical ways of confronting the obstacles and challenges that tended to come up in the lives of ordinary individuals, nor were their communities organized to offer the moral support and inspiration necessary to sustain the kinds of prolonged efforts that are required for real and lasting change at the personal level. The focus of their effort was not on being proactive about life-issues and problems, but on "being religions," albeit in a meditative way. If she asked meditators to provide stories about how they came to this or that spiritual insight, how they solved a certain koan or mastered a complex visualization, they were sure to oblige. Ask them how their meditation got them out of a bad job and into a good one, or how it helped them find the right life partner, and they'd probably come up blank.

In fact, that had been the case. The journalist in question confessed that, so far, she had received very few of stories of the kind she'd been looking for. For although the meditators she spoke to might have lowered their blood pressure or their stress level, or enhanced their immune system or their powers of concentration, there was in most cases no direct line of influence between their practice and overcoming personal challenges and obstacles to growth. There was little sense of practical control or life application, little sense that devoting themselves wholeheartedly to their Buddhist practice had led directly to specific positive outcomes in their lives. That was why she had contacted me for advice.

In the end I told her she was right to challenge American Buddhists to show actual proof of the benefits of meditation practice. While she was waiting for them to do that, however, there was no reason she shouldn't visit an SGI discussion meeting in her neighborhood. Their chanting practice, coupled with monthly study and discussion meetings, provided inspiration and support for just the kinds of positive life-changes she was talking about. "Go to virtually any discussion meeting in the Boston area," I suggested, "and you'll hear at least one or two stories of personal transformation."

A week later she wrote to me again. On the advice of the SGI-USA representative I'd put her in touch with, she'd contacted a woman, a well-known marketing consultant, who had a deeply inspiring story to tell. It turned out that she had interviewed this same woman once before, though for an entirely different article, and had liked her immediately. She was surprised to find that she was also a longtime SGI member. I told my journalist friend that, based on my experience of studying the SGI and its members, I wasn't surprised by this at all. "I'm sure the woman you interviewed went to many discussion meetings, heard lots of inspiring stories, and was therefore encouraged to persevere in the face of her difficulties and to overcome them," I told her. "Today, the result is a person whose life you find uplifting and inspiring. But that is because yesterday she went to SGI discussion meetings and learned how to use religious practice to create happiness in her life."

Although, by modern standards, it seems an extremely simple and obvious notion that religion should serve life, not life religion, I believe it is nevertheless an utterly revolutionary idea. And the monthly discussion meeting is, as Presidents Makiguchi, Toda, and Ikeda have all pointed out, the place where that "human revolution" is taking place. It is, to use an American expression, "where the rubber meets the road." It is where religion is put to the test, where actual proof is sought, and where it is manifested by members through personal stories of overcoming obstacles to happiness. Sharing such experiences builds faith, faith builds lives, and collectively those lives can change society. As President Ikeda has written, "A great human revolution in the life of one person can change the destiny of humankind and the planet."

Kempon Hokke's meeting of Original and Manifestation Buddhas and Bodhisattvas of the Earth:

"A Stupa of treasures is hanging in the sky above the
Saha-World of the Eternal Buddha. The letters of
myohorengkyo are seen in the center of the Stupa. On either
side of the letters are seen Buddha Sakyamuni and the
Many-Treasures Buddha. Buddha Sakyamuni is accompanied by
the four Bodhisattvas including Manjusri and Maitreya are
sitting in the lower seats. All the other Bodhisattvas,
including those taught by the historical Buddha Sakyamuni
and those who have come from the other worlds of the ten
quarters are also on the ground. This shows that these
Buddhas are the manifestations of the Eternal Buddha
Shakyamuni and that the worlds of theirs are the
manifestations of the Saha-World of the Eternal Buddha
Shakyamuni. We should worship all these Buddhas and
Bodhisattvas in this arrangement. This is the Honzon, or the
true object of worship. This Honzon was not revealed during
the lifetime of the Buddha except when he expounded the
eight consecutive chapters (XV to XXII) of the Lotus Sutra."
(Kanjin honzon Sho, NOPPA)

Kempon Hokke meetings are where we hear about the Tathagata's Hidden Secret Divine Pervasive Powers [Myo Ho Ren Ge Kyo]. We who have achieved the Immeasureables, the Unhindered, the Powers, Fearlessness, Firmly Heroic Samadhi, and Inexhaustible Liberation, exhaustively penetrate the reality of the Dharmas.

Posted by markrogow at 11:05 PM | Comments (2)

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