I teach people that: Your weight is the cause of your abscesses; your cigarettes are the cause of your poor lung function; your drinking is killing your liver; your diet is why your stomach hurts. In the secular realm, I am thanked for my advice based on the sound teachings of modern medicine whether the person institutes it or not. In the religious realm however, even if my intentions are just as noble, my arguments just as rational, and based on the Lotus Sutra and Gosho, they are summarily rejected and I am attacked for attempting to help them.
If you lost one lung because of smoking many people would stop to preserve their other lung and to those who continued to smoke, I would emphatically reassert my admonitions to that person to stop smoking. If your life was filled with sorrow for practicing the deadly teachings of the SGI, you would think many would quit the SGI and those who remained would at least take a look at the teachings. Most don't and therefore I have no choice but to reassert my admonitions to them to leave the SGI
I conclude that the SGI is like nicotine, very pleasurable and addicting but deadly. You will excuse me if I point out how both are deadly. And yet, there are still some deluded people that argue that cigarette smoking prolongs life by reducing stress or other such nonsense. Such are the irrationalities in the secular realm. How much more so in the religious realm, where even, despite the horrific actual proof of the effects of the SGI faith and practice, the rational theoretical proof demonstrating superiority of the the authentic teachings of the Lotus Sutra and Nichiren Daishonin to the SGI's, and the doctrinal proof of the superiority of the Lotus Sutra and Gosho over the Human Revoloution, Living Buddhism, and the World Tribune, there are those that continue to engage in deadly behaviors, continuing to consort with the SGI rather than the Kempon Hokke, for example. I will never stop pointing out the dangers of both behaviors.
Mark
There is a pattern of first born sons' of SGI leaders dying. I mentioned three, there is one I did not mention, the son of Guy MCclowsky. It is more than a coincidence. It is the result of abandoning Shakyamuni Buddha and appropriating the Lotus Sutra and the name of Nichiren Daishonin for the cult that is the SGI. By destroying the Law and scorching the seeds of Buddhahood for millions of people, the cult leaders are reaping their rewards. Inconspicuos actions leads to conspicuous results. How much more so the conspicuous actions of SGI that destroy the Pure Law of Lotus Sutra and Shakyamuni Buddha? Nichiren Daishonin warned that even his disciples, even those who chant the daimoku, could go astray and they would be punished.
Good medicine tastes bitter and good advice often grates on the ears. Nichiren Daishonin also taught that the overturned cart ahead is warning to those behind.
No, Certainly Not a Cult!
A cult is a group of people who...
• Give total and unquestioning loyalty to a leader as a living deity or prophet, and use deception and manipulation to recruit and keep members.
Just based on this point alone, Soka is not a cult. Soka members are free to ask questions, but they have no need to, since all answers can be found in Sensei’s guidances and in the Gosho. We encourage free, open dialogue on pertinent, approved topics. Soka does not lie except as an “expedient means,” but this is a manifestation of practical wisdom, not lying. We would never dream of going against Soka, because to do so would destroy our good fortune. People join our movement because they want world peace and nonviolence based on the true Buddhism of Soka, not to give legitimacy to a cult. Recruitment, or shakubuku, is the only way to change your karma and create a happy world. People who don't support Soka don't support real peace.
• Has a leader who is charismatic, holds a uniquely exalted position, and claims an exclusive relationship with God, truth, happiness, etc.
Again, Soka is clearly not a cult. Daisaku Ikeda is a world-respected scholar, poet, art collector, diplomat and newspaper publisher. His accomplishments are celebrated around the world, which accounts for his benevolent influence over other world leaders. This is enlightenment, not charisma. Ikeda Sensei is an ordinary person who is humble and lives simply when he is not staying in one of his multimillion-dollar mansions, riding in chauffeured limousines and wearing expensive suits. These luxuries are necessary because he is an important figure on the world stage and is one of the top-twenty richest people in Asia. His status is proof that Soka is the correct way to practice Buddhism and that he is a Buddha. Only Ikeda Sensei can lead the world toward happiness based on his example. It is hard work, not an exalted position.
A cult expects...
• Complete and total loyalty and obedience to the leader.
This is ridiculous! We do not "obey" Sensei. We recognize his superior wisdom as a teacher. He is like a strict father who loves us. We can criticize Sensei and disagree with him freely, but we soon see that we are incorrect. What we see in Ikeda Sensei is really just a mirror of our own mind, so if we are critical of Sensei, it is not because of him but because of our own arrogance.
• Complete and literal acceptance of the leader’s teachings.
Again, Sensei points out the true path of how to live a humane life. It is our free choice whether we will follow it or else fall into hellish suffering. Sensei's teachings are profound and people of shallow faith cannot accept them. If you are foolish and cannot accept the teachings of Soka, it is your loss, not Sensei's. Eventually you will become a Buddha, so we don't hate you. But wouldn't it be better to follow Sensei, who can lead you to enlightenment in this lifetime?
• Unquestioning devotion to the group and its leader.
Sensei always says that you must question and find out for yourself. You should follow his guidance and ask questions. Then you will see that he is right. He has more experience and understanding than we do, so it is only natural. Devotion to Sensei develops over time, gradually. It does not happen instantly as in cults. Sensei can see into your heart and is compassionate even if you cannot accept him.
Cults are...
• Unethical in their practices.
Soka must always be held to a higher standard of ethics than other groups because we represent the will of the people. Naturally, the people are not allowed to vote or voice their opinion within the official channels of Soka, but we understand the heart of the people, and that is what we represent. Voting and democracy are mere popularity contests. We are creating Buddhist Democracy. That is why we must challenge ourselves to make greater financial contributions to Soka, thus accumulating more fortune in our lives. It is rude to ask the Soka leaders how much money our organization has and where it goes. We must give our gifts freely and expect nothing in return. Sincere contributions are based on trust.
• Designed to advance the goal of the group’s leader, often to the detriment of its members.
Sensei's dream is our dream. What's good for Soka is good for us. Slanderers are threatened by this profound, harmonious bond known as the oneness of mentor and disciple.
• Dangerous because they separate people from their families, friends and other support networks. In this way, cults foster in their members feelings of complete dependency and sometimes isolation from outside influences.
Soka is a family that welcomes families. Some Soka members chant for decades to convince their spouses and children to join the family of Soka. We must not give up. We must continue to shakubuku our friends, co-workers and families. This is the way to happiness. Do not put too much pressure on others to join. Just keep chanting and they will come to see the true nobility of Soka and will join. In any event, our fellow comrades of Soka are our true friends and family. They will stick with us even when our other friends and family members abandon us. We depend on our faith, not on other people. We will throw slanderers out of our homes, and never betray Soka even if it means disobeying our own parents. This is the true meaning of filial piety.
Compare: Cult Groups Versus Soka
Some groups accept who you are now and help you attain your goals in life.
Soka accepts who you can be if you dedicate yourself to practicing Buddhism as Soka teaches. You cannot attain your goals in life unless you fight selflessly for the glorious cause of Soka.
Some groups are run by an ever-changing council of people who are accountable to the members of the group. These so-called leaders respond to members’ wishes and concerns. Usually, there are checks and balances on leaders’ power, and there is a grievance procedure in place to handle disputes within the group.
Soka is founded on the philosophy of the Three Eternal Presidents who each, in turn, inherited the True Law directly from Nichiren Daishonin. Leaders must serve the members humbly, but they are not elected by the membership, nor does the membership have any power to remove people from leadership positions. This is because we are all human beings who are doing our best. There are no checks and balances in the realm of Soka because our organization is based on faith. President Ikeda has been the leader of SGI for more than 40 years and we are grateful that he has given so selflessly to our movement.
Some groups let you determine your amount of participation. They encourage you to make your own life decisions and expect nothing in return.
Soka guides you in all aspects of your life, and it is only natural that, out of sincere appreciation, your commitment to the organization escalates over time. Out of gratitude for all that Soka has done for you, you will want to give more time, effort and financial contributions to Soka. This is the meaning of the phrase “from the indigo plant, an even deeper blue.” If you do not feel increasing commitment to Soka, there is probably something wrong with your faith.
Some groups have people coming and going without judging their motives or relationship to the Gohonzon, Nichiren Daishonin’s teachings or enlightenment based on their proximity to the group.
Soka recognizes that life is much more profound and takes great pains to clarify good and evil. True Soka comrades are friends for life; those who desert Soka are like deluded children. How pitiful!
Some groups strive to liberate others from their suffering and dependence and help them stand on their own with confidence.
Soka strives to liberate members from their own arrogance by embracing Nichiren Buddhism as Soka teaches. There is no such thing as independence since we are all interdependent beings. This is why we need the organization and must protect it with our lives.
Some groups seek to get to the truth of any criticism or grievance by listening to many people who are equal in credibility and making a record of their views.
Soka understands that one's life-condition dictates how one will see certain situations, so we must rely on Buddha wisdom if we are to understand truth. Therefore, leaders' explanations are presented -- this is only natural, since they have more responsibility for the organization than the general members have. Only leaders and approved individuals can share their insights and wisdom through official Soka channels such as the World Tribune. This protects precious Soka members from confusion. Of course, members are free to openly share their concerns to their hearts’ content in face-to-face dialogue. Publicly stating one’s concerns and grievances is not in the true spirit of dialogue, and is mere complaint.
Some groups have rules and expectations of behavior that apply to everyone, including the top leaders.
Soka is a free and open gathering of disciples, so there are no rules. Leaders must often use "expedient means" to advance our noble cause. Sometimes expedient means are misunderstood and seem to be nothing more than fibbing, spreading destructive rumors, and withholding information from members. Even the Buddha had to lie to save his children. The comrades of Soka understand this. Soka leaders are not required to answer questions; you have all the answers you need within your life. To encourage people to find their own answers, questioners may be personally attacked, often publicly. This strict training is for their own benefit.
Some groups are proud of their work for others. They provide quantifiable services and aid, and want nothing in return. They run soup kitchens, clinics, counseling centers and the like. They are trusted members of a local community, actively seeking community engagement and responding to feedback from the people in their environment.
Soka understands that the only way to truly help people is to help them become comrades of Soka. Only by embracing our ideals can humankind truly move from a society of war and strife to a society of peace and justice. Soup kitchens and clinics are just band-aids; Soka possesses the true path to human happiness. Soka reaches out to other groups and community organizations to help them see the value of the Soka philosophy.
Some groups do not exaggerate the “terrible fate” of those who have left or aren't members.
Soka comrades understand that a true friend is one who has the mercy to correct the errors of others. People who oppose Soka are opposing the Buddha’s will and decree, and therefore invite horrible punishments on themselves. People who leave the palace of Soka cannot be trusted. They are betrayers who have committed evil acts and spit in the Buddha's face. They will die horrible deaths. Soka clarifies this to show the noble way of life for all human beings.
Some groups help their members and their community to solve problems and seek answers together. These groups provide ministers and counselors who know what resources are available within the group and the community. These groups provide a system of mutual support for members who are having difficulties.
Soka can help you identify the true, root cause of your problems: your fundamental darkness. Soka comrades will chant with you, but you need to challenge yourself to do more shakubuku, bring in new members of Soka, read the Soka publications, praise Soka more sincerely, make greater contributions to Soka and commit yourself to the happiness of others. Only then can you resolve your problems. Those who serve as devilish functions, however, will not be able to tolerate the pure realm of Soka for long. Such people will be filled with complaint and will abandon their practice. The fault is solely their own.
Some groups allow for differing ideas, views, talents, interests and personality traits.
Soka members are true lions and emulate SGI President Ikeda. Since we are lion cubs, we will no doubt grow into great Soka lions like Ikeda Sensei!
Some groups are not threatened by scrutiny and criticism from non-members or those who have left the group.
Soka is profound. Therefore, those who have left or have never joined are not qualified to judge our precious movement. They are misguided, misinformed and do not understand Sensei’s heart. These jackals are jealous of Soka and slander us at every turn.
Some groups do not ask members to do illegal, unethical or questionable things such as proselytize at schools, fib about the group’s wealth and activities, or harass members of different groups that are perceived to be “rival” groups.
Soka comrades understand that they must do what must be done, acting fearlessly on behalf of Buddhism. Fighting for Soka justice is the only way to attain Buddhahood.
Some groups recommend books and resources regarding other areas of interest or religious studies other than theirs.
Soka protects the purity of the Buddha’s teachings and stewards information to prevent incorrect views from infecting the members with slander.
Some groups have an agenda that is obvious, easy to understand, reasonable and set by consensus and compromise.
Soka’s mission was set by the Buddha and entrusted to SGI President Ikeda and all true members of Soka, Bodhisattvas of the Earth, as foretold in the Lotus Sutra. Soka is based on faith and beautiful bonds of trust between mentor and disciple. Rank-and-file members do not want access to accurate and complete information regarding progress toward our stated goals, financial matters or third-party, objective accounts of Sensei’s personal activities. Members need only understand Sensei’s heart and make it their own. Our goal is kosen-rufu, which can be defined in many different ways, and ultimately means world peace. No other information is purposeful.
Some groups have top leaders who are reasonably accessible to ordinary members.
Soka has a great Sensei who fights valiantly and tirelessly on behalf of all humanity, and therefore has many enemies. Because of his profound mission, Sensei is not free to live like ordinary people. He must ride in limousines and live in mansions, surrounded by staff for his protection and the protection of our movement. He purchases millions of dollars worth of art and other luxuries on behalf of our movement and to impress influential world leaders fro the sake of peace. Sensei’s vast wealth is proof of the power of Buddhist practice. An elite group of leaders travels to Japan each year to be trained by Sensei, but our faith has not been strong enough lately in America to bring Sensei here for a visit.
Some groups are rather cult-like and should be avoided.
Soka alone can save all humanity.
Still not convinced? Read more.
Howard Grunthal was one of my best friends. He was born in 1956. In retrospect, physically, he looked like Nichiren Daishonin, round face, large bodhisattva ears and even slight oriental eyes folds although he was German-jew through and through. I introduced him to the SGI. He had many mental and emotional problems and an IQ around 160. I remember the day he got his Gohonzon in Long Island City. He was so happy for the first and only time in his life. He became a YMD (young men's division) in the SGI who tried his very best to live up to the expectations of his leaders and to introduce as many people as he could into the SGI. He would pick up all the young men in his 1969 Mercury Comet and we were stuffed in there like sardines.
We had some good times, swimming at his apartment complex swimming pool and going down to Downey's Irish Tavern after chanting and "shakabukuing" every one we could, smoking a little weed, and downing twenty cent Schaeffer beers. We were after all 19 years old.
Howie wasn't very good with the women. He was quite engaging, talking to the ladies for hours but because of his mental condition, trichotillomania, alopecia and looking like Nichiren Daishonin, he was quite frustrated. Also, despite his enormous IQ, he wasn't a very good student. He couldn't concentrate very well. We went to Lehman College together and he really helped me with with my first wife, another student, encouraging her to go out with me. I think he had a secret crush on Dolores but was too much of a gentleman and friend to let on.
He really tried his best to overcome his problems through the SGI. Seeking guidance dozens of times as he was proscribed by his leaders. But they were very tough on Howie who was both a gentle and tortured soul and they knew nothing about abnormal psychology but acted as if they knew the causes and conditions of Howie's problems better than his psychotherapist. They often told Howie that he no longer needed his psychotherapist or meds because all he needed was the Daimoku, President Ikeda's guidance, and more YMD activities. He was so sincere that despite his disabilities he became a YMD group chief and his leaders pushed Howie to do more activities.
Then one day, Howie accidently severely damaged his Gohonzon. He was doing spring cleaning in his room and he removed it from the butsudon (altar box) to clean the butsudon and it accidently fell into the detergent pail. He brought it to his leaders who weren't very sypathetic. They told him he would have to chant for at least a year to get another Gohonzon. If he was tortured before he damaged his Gohonzon, after he damaged it, and with all those SGI stories about what happens to those who lose or damage their Gohonzons, he really decompensated. And his leaders, despite his continued monumental effort with the practice, were never the same towards Howie.
Shortly thereafter, Howie took his butsudon and threw it out his 14th story window and he followed it to the ground. The SGI is an evil organization made up of people who maintain they have attained what they have not. The snot-nosed leaders who can barely get their own lives together run around teaching other people how to overcome their problems with not an ounce of real life training and preparation and not an ounce of compassion. Everything is for Ikeda and the SGI at the expense of the individual.
Next, my wife's story.
"....However, they are alike in that they all abandoned Shakyamuni Buddha. There is no doubt, therefore, that our country will be ruined. This is a teaching that has never yet been revealed. Keep it strictly to yourself.
If there are any among my followers who are weak in faith and go against what I, Nichiren, say, they will meet the same fate as did the Soga family. I will tell you the reason. It was due to the efforts of father and son, Soga no Iname and Umako, that Buddhism came to be established in Japan. They could have held the same position as Brahma and Shakra at the time of the Thus Come One Shakyamuni’s appearance in this world. Because they had brought Mononobe no Okoshi and his son Moriya to ruin, they became the only influential clan in the country. They rose in rank and controlled the nation, and their family enjoyed high prosperity. But Umako grew so arrogant that he had Emperor Sushun assassinated and many princes killed. Moreover, his grandson, Iruka, had his retainers put twenty-three of Prince Shotoku’s children to death. Thereupon Empress Kogyoku, following the advice of Nakatomi no Kamako, had a statue cast of Shakyamuni Buddha and prayed to it fervently. As a result, Iruka, his father, and the entire Soga family all perished at once.
Draw your own conclusions from what I said above. Those among my followers who fail to carry through their faith to the end will incur punishment even more severe. Even so, they should not harbor a grudge against me. Remember what fate Sho-bo, Notobo, and others met."
"However, they are alike in that they all abandoned Shakyamuni Buddha." In the next paragraph, Nichiren, referring to those who abandoned Shakyamuni Buddha states, "If there is anyone among my followers who is weak in faith and goes against what I, Nichiren, say, he will meet the same fate as did the Soga family." (MW vol 3, The Supreme Leader of the World, pg 237)
There are countless examples in the SGI and Nichiren Shoshu of proof of the Daishonin's assertions. Nichiu developed white leprosy. Nikkyo burned up in a conflagration while only his entrails remained. President Ikeda's first born son died of a bleeding ulcer as a young man, something virtually unheard of in this day and age. Mr. Kasahara's first born son died from a massive brain injury in a skateboarding accident. George Williams children are sociopaths. A top SGI senior leader was killed in the early eighties when a snow plow ran over his car. Another, in Detroit, died when a heavy metal stage hook took the top of his skull off. A men's division bagpiper was killed and mutilated by the Manson family on the way back from bagpipe practice. Bill Vogel was a Koto who died of an ischemic brain injury, secondary to an asthma attack and Brad Nixon who converted thousands of people to SGI and Nichiren Shoshu died at a relatively young age from Lou Gehrig's disease. Less well known american SGI and Nichiren Shoshu members who died untoward deaths number in the hundreds, if not thousands.
This is all because they denied the Eternal Buddha is Shakyamuni, positing their own ideas and destroying one of the principle teachings of the Lotus Sutra and Nichiren Daishonin.
I have had long, sometimes heated discussions about the Eternal Buddha, Gohonzon, the Lotus Sutra, and many other things with SGI members but when I criticize Ikeda and the teachings on the master/disciple relationship, as taught and practiced by the SGI, they become cold and aloof and accuse me of slandering out of jealousy. I'm sure, if I said, "Nichiren was belligerent", we would have kept right on talking and exchanging ideas. The SGI is sick and so are the true member disciples.
There are several reasons for the abberations which have crept into the SGI's version of the Daishonin's Buddhism:
Except for Makiguchi, the SGI members have not experienced martyrdom. They have had a relatively easy go with propagation and have, on occassion, even resorted to bullying tactics themselves, something someone who has experienced severe persecutions first hand would never resort to.
Others reasons for the abberrations, are the "way of the Samurai" and Bushido (way of the warrior), remnants of the retainer/lord relationship, the idea of saving face, and the Zen Buddhist master/disciple realtionships.
One of the most horrific digressions from the Way of Buddha and Nichiren Daishonin is the zennification of the SGI. The Buddha stated: "be a lamp unto yourself" and the Buddha as well as the Daishonin taught that we should base ourselves on the Law rather than on persons. It should be fairly obvious that the admonishments to seek guidance in the SGI and going so far as having a Guidance Division is actual proof of these distortions. Those who embrace the highest Law and the Supreme Object of Worship, need never be exhorted to seek guidance and develop what is virtually a master disciple relationship with anyone who is deemed a senior in faith. Even President Ikeda falls into the category of person. In Zen Buddhism too, whatever the master says is followed without hesitation or question. Such zenlike warrior irrationalities such as, "Follow no matter what" or "'if you sincerely follow the guidance of your leaders, even if they are wrong, you will gain tremendous benefit", are common SGI teachings. This is based on Zen and Bushido, not Buddhism
Even if the SGI were to superficially adopt the Object of Worship of the Original Doctrine and admit that the identity of the Original Eternal Buddha was Lord Shakya, I feel that it will take many generations to purge the SGI of the Way of the Samurai, Bushido values, the way of lords and retainers and the insidious teachings of Zen.
Mark
It is not anyone or any organization against another. This is not Buddhism. It is the life state of Bodhisattva to correct the evil or mistakes of another in order to help the other attain Buddhahood. This is a Bodhisattvas greatest wish.
Trust me, I get corrected almost every day by the Nichiren Shu, the SGI, the Independents and the members of my own sect of Buddhism and even non-Buddhists. I also do my share of correcting. Maybe because of this I have come to see who really has my best interests at heart, who really wants me to grow and develop and who just wants to destroy me. Likewise, I am able to see clearly my own motivations, caring and lack of caring in reguards to those I am engaging. This is the benefit of shakabuku. Everything we do in Buddhism is to become aware.
Sometimes, when one is badly mistaken one has to take unbelievable steps to overcome the negative consequences of his mistake. One extroadinarily learned man, defeated by T'ien-t'ai in debate, ceased to give lectures or teach the Dharma (through speech), garnered a hundred emminent priests to listen to lectures by T'ien-t'ai, made his body into a stool so that T'ien-t'ai could ascend to a raised platform to preach and eventually, I think, after T'ien-t'ai died, committed himself to self exile.
If Bruce or Greg Martin were ever able to do such in a formal debate, I would do the same. This is not going to happen because they would never have a formal debate with me.
[Essential sentence] 3
"Manjusri,Son of the Buddha! Remove our doubts! The four kinds of devotees are looking up with joy at you and me, wishing to know why this ray of light is emitted by the World-Honored One. Son of the Buddha, answer me! Remove our doubts and cause us to rejoice! For what purpose is the Buddha emitting this ray of light?
This good omen we see now is not different from what I saw at that time. Therefore, I think that the Tathagata of today also will expoud the sutra of the Great Vehicle called the Lotus Flower of the Wonderful Dharma, the Dharma for Bodhisattvas, the Dharma Upheld by the Buddhas."
[The gist]
Maitreya Bodhisattva represented people that were surprised at this extraordinary spectacle, and he asked Manjusri Bodhisattva who had served infinite various Buddhas in the past. Manjusri answered Maitreya that this good omen was the same spectacle as when he had served a Buddha called Sun-Moon-Light. And he said that it was for preaching the sutra of the Great Vehicle called the Lotus Flower of the Wonderful Dharma, the Dharma for Bodhisattvas, the Dharma Upheld by the Buddhas. Maitreya played the role of asking the meaning of this spectacle without knowing anything. Manjusri revealed that he was a bodhisattva called Wonderful-Light who continued to preach the Lotus sutra after Sun-Moon-Light Buddha's nirvana and that Maitreya was his lazy disciple who was called Fame-seeking. This situation suggests to the audience gathered to hear the Lotus Sutra that they could not remember the relation between teacher and disciple in the far past.
The Dharma for Bodhisattvas, the Dharma Upheld by the Buddhas, means the highest teachings protected by the Buddhas. The Dharma which teaches Bodhisattvas is not to get personal benefits and rights but to get ability that benefits other people by encouraging their great spirits. Whether it is material or mental, personal satisfaction and benefits are denied as egoistic Hinayana by Mahayana. Bodhisattvas have to pursue the wisdom of the Buddha upward and then to enlighten people downward. Bodhisattvas have to cherish lofty ideals and be actively altruistic. Because the Lotus sutra includes these important teachings, it is also called the Dharma for Bodhisattvas, the Dharma Upheld by the Buddhas is an honorific title.
Lisa Jones was a paid SGI staff member, propagandist and ghost writer for Daisaku Ikeda until she came to her senses. The problem was that she signed a contract not to disclose her relationship with SGI. I just found the archive of her writings about SGI. Here, in all its glory!!!! BUDDHA JONES:
http://web.archive.org/web/*hh_/buddhajones.com/
The Anticult
Date Added: 03/18/2006
Posts: 843 Re: Soka Gakkai International - Nichiren Buddhism`yeah, SGI is a waste. I have known many people into SGI, they seem to attract a "NewAge" crowd of folks, who like the social aspect of getting together, and the Magical Thinking of Chanting and Desiring material goods, better sex, nicer cars, and basically everything else the Buddha said is the origin of Suffering. How can something that is the opposite of Buddhism claim to be Buddhism?
One girl I knew, who was a good person, got lured into SGI, and was really into it. She ended up getting sick, and refused a lot of early medical treatment, as she thought she could get healed by Chanting. Didn't work, she got worse and worse. Then she finally got into medical treatments, too late, and literally had hundreds of people Chanting for her to heal.
She died, and left behind her kids.
They don't tell those anecdotes, those who have hundreds of SGI followers Chanting for them, and die a pretty horrible death in a few months.
"If, failing to understand this principle, one were to practice shoju or shakubuku at an inappropriate time, then not only would one be unable to attain Buddhahood, but one would fall into the evil paths. This is firmly laid down in the Lotus and Nirvana sutras, and is also clearly stated in the commentaries by T’ien-t’ai and Miao-lo. It is, in fact, an important principle of Buddhist practice." (pg. 126)
"Some people criticize me, saying, 'Nichiren does not understand the capacities of the people of the time, but goes around preaching in a harsh manner—that is why he meets with difficulties.' Other people say, 'The practices described in the "Encouraging Devotion" chapter are for bodhisattvas who are far advanced in practice; [Nichiren ought to follow the practices of] the "Peaceful Practices" chapter, yet he fails to do so.' Others say, 'I, too, know the Lotus Sutra is supreme, but I say nothing about it.' Still others complain that I give all my attention to doctrinal teachings. I am well aware of all these criticisms against me. But I recall the case of Pien Ho, who had his legs cut off at the knee, and of Kiyomaro (Pure Man), who was dubbed Kegaremaro (Filthy Man) and almost put to death. All the people of the time laughed at them with scorn, but unlike those two men, those who laughed left no good name behind them. And all the people who level unjust criticisms at me will meet with a similar fate. The 'Encouraging Devotion' chapter says, 'There will be many ignorant people who will curse and speak ill of us.' I observe my own situation in this passage. Why should it not apply to all of you as well? 'They will attack us with swords and staves,' the passage continues. I have experienced this passage from the sutra with my own body. Why do you, my disciples, not do likewise?" (pg. 209)
Question: "How should one practice if one takes faith in the Lotus Sutra?" (pg. 125)
Answer: "Shoju is to be practiced when throughout the entire country only the Lotus Sutra has spread, and when there is not even a single misguided teacher expounding erroneous doctrines." (pg. 126)
"The methods of shoju and shakubuku are also like this. When the correct teaching alone is propagated and there are no erroneous doctrines or misguided teachers, then one may enter the deep valleys and live in quiet contentment, devoting one’s time to reciting and copying the sutra and to the practice of meditation. This is like taking up a writing brush and inkstone when the world is at peace. But when there are provisional schools or slanderers of the correct teaching in the country, then it is time to set aside other matters and devote oneself to rebuking slander." (126 & 127)
"Therefore, we must look at the world today and consider whether ours is a country in which only the correct doctrine prevails, or a country in which erroneous doctrines flourish." (pg. 127)
"One should practice only the shakubuku method of propagation, and if one has the capacity, use one’s influence and authority to destroy slander of the correct teaching, and one’s knowledge of the teachings to refute erroneous doctrines."(127)
"Question: Then it would be wrong to say that faith in any sutra or any Buddha of the expedient and provisional teachings equals faith in the Lotus Sutra. But what of those who believe only in the Lotus Sutra and carry out the five practices set forth in the sutra or follow the practices described in the 'Peaceful Practices' chapter? Could we not say that their practice accords with the Buddha’s teachings?
"Answer: Anyone who practices Buddhism should first understand the two types of practice—shoju and shakubuku....
"In this age, the provisional teachings have turned into enemies of the true teaching. When the time is right to propagate the teaching of the one vehicle, the provisional teachings become enemies. When they are a source of confusion, they must be thoroughly refuted from the standpoint of the true teaching. Of the two types of practice, this is shakubuku, the practice of the Lotus Sutra. With good reason T’ien-t’ai stated, 'The Lotus Sutra is the teaching of shakubuku, the refutation of the provisional doctrines.'
"The four peaceful practices [in the 'Peaceful Practices' chapter] correspond to shoju. To carry them out in this age would be as foolish as sowing seeds in winter and expecting to reap the harvest in spring. It is natural for a rooster to crow at dawn, but strange for him to crow at dusk. Now, when the true and the provisional teachings are utterly confused, it would be equally unnatural for one to seclude oneself in the mountain forests and carry out the peaceful practice of shoju without refuting the enemies of the Lotus Sutra. One would lose the chance to practice the Lotus Sutra.
"Now, in the Latter Day of the Law, who is carrying out the practice of shakubuku in strict accordance with the Lotus Sutra? Suppose someone, no matter who, should unrelentingly proclaim that the Lotus Sutra alone can lead people to Buddhahood, and that all other sutras, far from enabling them to attain the way, only drive them into hell. Observe what happens should that person thus try to refute the teachers and the doctrines of all the other schools. The three powerful enemies will arise without fail.
"Our teacher, the Thus Come One Shakyamuni, practiced shakubuku during the last eight years of his lifetime, the Great Teacher T’ien-t’ai for more than thirty years, and the Great Teacher Dengyo for more than twenty." (pg. 394, “On Practicing the Buddha's Teachings")
"The Lotus Sutra is the teaching of shakubuku, the refutation of the provisional doctrines." (pg. 392)
“Although few people slander the Lotus Sutra with actual words of abuse, there are none who accept it. Some appear to accept the sutra, but their faith in it is not as deep as their faith in the Nembutsu or other teachings. And even those with profound faith do not reproach the enemies of the Lotus Sutra. However great good causes one may make, or even if one reads and copies the entirety of the Lotus Sutra a thousand or ten thousand times, or attains the way of perceiving three thousand realms in a single moment of life, if one fails to denounce the enemies of the Lotus Sutra, it will be impossible to attain the way.” (WND p. 78)
“The Great Teacher Nan-yueh has stated, ‘If one sees a foe of the Lotus Sutra and yet fails to censure him, one becomes a slanderer of the Law and will fall into the hell of incessant suffering.’ Even a man of great wisdom, if he sees such a person and fails to speak out, will fall into the depths of the hell of incessant suffering, and as long as that hell shall endure, he will never escape.” (pg. 1021-1022)
"But the men of the Tendai school [who do not refute misleading teachings] are all great enemies of the people. [As Chang-an has noted,] 'One who rids the offender of evil is acting as his parent.'" (pg. 287)
“For persons of the Tendai Lotus school to chant Nam-myoho-renge-kyo themselves and yet give their approval when others repeat the Nembutsu would be strange enough. Yet not only do they fail to remonstrate with them, but they criticize one who does confront the Nembutsu school, which is strange indeed!” (pg. 856)
"The question, however, is not whether one lives in the Former, the Middle, or the Latter Day of the Law, but whether one bases oneself upon the text of the true sutra. Again, the point is not who preaches a doctrine, but whether it accords with truth." (pg. 168)
“A good believer is one who does not depend upon persons of eminence or despise those of humble station; who does not rely on the backing of superiors or look down on inferiors; who, not relying on the opinions of others, upholds the Lotus Sutra among all the sutras. Such a person the Buddha has called the best of all people.” (pg. 880)
“In both secular and religious realms, as is plain to see, good persons are rare while evil persons are numerous. Why, then, do you insist upon despising the few and favoring the many? Dirt and sand are plentiful, but rice and other grains are rare. The bark of trees is available in great quantities, but hemp and silk fabrics are hard to come by. You should put the truth of the teaching before everything else; certainly you should not base your judgment on the number of adherents.” (pg. 125)
“To ignore the supremacy of the Lotus Sutra and assert that other sutras stand on a par with it is to commit the worst possible slander of the Law, a major offense of the utmost gravity.” (pg. 61)
“Among my disciples, those who think themselves well versed in Buddhism are the ones who make errors. Namu-myoho-renge-kyo is the heart of the Lotus Sutra. It is like the soul of a person. To revere another teaching as its equal is to be like a consort who is married to two emperors, or who secretly commits adultery with a minister or a humble subject. It can only be a cause for disaster.” (pg. 903)
“Our seeing, hearing, and making no attempt to stop slander that, if we spoke out, could be avoided, destroys our gifts of sight and hearing, and is utterly merciless.
“Chang-an writes, ‘If one befriends another person but lacks the mercy to correct him, one is in fact his enemy.’ The consequences of a grave offense are extremely difficult to erase. The most important thing is to continually strengthen our wish to benefit others.
“Many such examples of slander are also found among Nichiren’s disciples and lay believers.” (pgs. 625-626)
"Now, in the Latter Day of the Law, who is carrying out the practice of shakubuku in strict accordance with the Lotus Sutra? Suppose someone, no matter who, should unrelentingly proclaim that the Lotus Sutra alone can lead people to Buddhahood, and that all other sutras, far from enabling them to attain the way, only drive them into hell." (pg. 394)
"The Lotus Sutra is the teaching of shakubuku, the refutation of the provisional doctrines." (pg. 392)
"If, failing to understand this principle, one were to practice shoju or shakubuku at an inappropriate time, then not only would one be unable to attain Buddhahood, but one would fall into the evil paths. This is firmly laid down in the Lotus and Nirvana sutras, and is also clearly stated in the commentaries by T’ien-t’ai and Miao-lo. It is, in fact, an important principle of Buddhist practice." (pg. 126)
"‘Rely on the Law and not upon persons.’ Even when great bodhisattvas such as Universal Worthy and Manjushri, men who have returned to the stage of near-perfect enlightenment, expound the Buddhist teachings, if they do not do so with the sutra text in hand, then one should not heed them.
"The Great Teacher T’ien-t’ai states, ‘That which accords with the sutras is to be written down and made available. But put no faith in anything that in word or meaning fails to do so.’ Here we see that one should accept what is clearly stated in the text of the sutras, but discard anything that cannot be supported by the text." (pg. 109)
"A sutra says: 'Rely on the Law and not upon persons. Rely on the meaning of the teaching and not on the words. Rely on wisdom and not on discriminative thinking. Rely on sutras that are complete and final and not on those that are not complete and final.' The meaning of this passage is that one should not rely upon the words of the bodhisattvas and teachers, but should heed what was established by the Buddha." (pg. 872)
"If we merely rely upon the commentaries of various teachers and do not follow the statements of the Buddha himself, then how can we call our beliefs Buddhism? To do so would be absurd beyond description!
"Therefore, the Great Teacher Chisho stated that, if one claims that there is no division of Mahayana and Hinayana among the sutras and no distinction of partial and perfect among revelations of the truth, and therefore accepts all the words of the various teachers, then the preachings of the Buddha will have been to no purpose.
"T’ien-t’ai asserted, 'That which has a profound doctrine and accords with the sutras is to be written down and made available. But put no faith in anything that in word or meaning fails to do so.' He also said, 'All assertions that lack scriptural proof are to be branded as false.' How would you interpret such statements?" (pg. 56)
"The learned authorities in the world today suppose that there is no harm in mixing extraneous practices with the practice of the Lotus Sutra, and I, Nichiren, was once of that opinion myself. But the passage from the sutra [that I have just quoted] does not permit such a view." (pg. 1014 &1015)
"Therefore, the Great Teacher Chisho stated that, if one claims that there is no division of Mahayana and Hinayana among the sutras and no distinction of partial and perfect among revelations of the truth, and therefore accepts all the words of the various teachers, then the preachings of the Buddha will have been to no purpose." (pg. 56)
“In a country where non-Buddhist teachings have already spread, one should use Buddhism to refute them. For example, the Buddha appeared in India and defeated the non-Buddhists; Kashyapa Matanga and Chu Fa-lan went to China and called the Taoists to task; Prince Jogu was born in the country of Japan and put Moriya to the sword." (pg. 80)
"This passage from the Nirvana Sutra recounts the evil words that the various non-Buddhists spoke against Shakyamuni Buddha because he refuted the scriptures preached by their original teachers, the two deities and the three ascetics....In other words, persons who show no desire to hear or believe in the Lotus Sutra or who say that it does not match their capacity, though they may not actually slander it in so many words, are all to be regarded as persons of hatred and jealousy." (pg. 206)
"Our own age is not unlike theirs. The Taoists Ch’u and Fei of China, and Moriya in Japan, by relying on the major and minor deities of their respective countries, became enemies of Shakyamuni Buddha.
"There is a difference between the Taoists and Moriya on the one hand and our contemporary priests on the other in that the former preferred gods to a Buddha while the latter have replaced one Buddha with another. However, they are alike in that they all abandoned Shakyamuni Buddha." (pg. 838)
"But in ancient times, before the Buddhist teachings were introduced to this country, people knew nothing about either the Buddha or his teachings. It was only after the battle between Moriya and Prince Jogu that some people took faith in Buddhism, though others did not.
The situation was similar in China. After Matanga had introduced Buddhism to China, he held a debate with the Taoists. When the Taoists were defeated in debate, then for the first time there were people who put their faith in Buddhism, though there were many more who did not." (pg 514)
"To ignore the supremacy of the Lotus Sutra and assert that other sutras stand on a par with it is to commit the worst possible slander of the Law, a major offense of the utmost gravity. No analogy could suffice to illustrate it. The Buddhas, for all their powers of magical transformation, could never finish describing its consequences, and the bodhisattvas, with all the wisdom at their command, could not fathom its immensity. Thus, the “Simile and Parable” chapter of the Lotus Sutra says, “If I were to describe the punishments [that fall on persons who slander this sutra], I could exhaust a kalpa and never come to the end.” This passage means that not even a whole kalpa would be time enough to explain the full gravity of the offense of a person who acts even once against the Lotus Sutra.
For this reason, a person who commits this offense will never be able to hear the preaching of the Buddhas of the three existences, and will be cut off from the doctrines of the Thus Come Ones, who are as numerous as the sands of the Ganges. Such a person will move from darkness into greater darkness. How could he escape the pains and sufferings of the great citadel of the Avichi hell? Could a thoughtful person fail to dread the prospect of lengthy kalpas of misery?" (Embracing the Lotus Sutra).