Kempon Hokke

The Kempon Hokke

The Kempon Hokke is the only truly egalitarian anti-hierarchical Nichiren Buddhist organization on the planet.

Cris Roman writes on Buddha Jones:

"I am convinced that, were the Daishonin alive today in the Western world, he would be spending his time railing against the materialistic excesses of our age, of our corporate culture, than making esoteric arguments against provisional forms of Buddhism. He would be pointing out that as long as a person's worth, either to himself or his society, is measured by "treasures of storehouse," we are on an erroneous path."

Sorry Cris but you still don't get it. Nichiren's arguments were hardly esoteric, they were fundemental to the religion that you practice and mirrored the teaching of the Lotus Sutra on the exclusive faith and practice of the Lotus Sutra. First of all, if Nichiren were alive today, most of his time would be devoted to cleaning up the mess that his disciples made of his teachings and the disunity in the Nichiren community. Next, he would tackle the provisional sects of Buddhism, and lastly, he would tackle the prevailing philosophies such as Christianity, Islam, Hinduism, scientific materialism, and secular humanism.

Why isn't God Helping George Bush and America?

"This crusade will rid the world of the evil doers." --George Bush

http://www.informationclearinghouse.info/article13162.htm

The worst president in history and the most devout Christian.

More Soka Spirit No-Buddhism

http://www.sokaspirit.com/content/darkness-before-dawn/part_18.html

SGI Cult Information

http://www.culthelp.info/index.php?option=com_content&task=category§ionid=7&id=57&Itemid=11

Come On Boys and Girls

I only have thirty Doctines of Nichiren Daishonin left and 420 Sutra Books. If you want to be a part of real Nichiren Buddhism, now is your chance.

Those Lies Pale-in comparison to the hundred lies of Daisaku Ikeda

The following passages of proof demonstrate several things; the identity of the Original Buddha as the Eternal Buddha Shakyamuni; Nichiren's reverence for this Buddha; and by believing in Shakyamuni Buddha as the Original Buddha and our original teacher, we become equal to Shakyamuni Buddha.

"Thus it was revealed that Shakyamuni had long been the Buddha since the eternal past and it became clear that various Buddhas in other worlds were all manifestations of Shakyamuni Buddha. Now, however, as Shakyamuni was proved to be the Eternal Buddha, those Buddhas in the Flower Garland Sutra, or Buddhas in the Hodo, Hannya, or Great Sun Buddha sutras all became subordinates of Shakyamuni Buddha." (Kaimoku Sho, p. 174, translated by
Kyotsu Hori, 1987)

BTW, here’s the same quote, as translated by NSIC. Please note the subtle
differences:

"When Shakyamuni Buddha revealed that he had gained enlightenment in the far distant past and had since then been constantly in the world, it became apparent that all the other Buddhas were emanations of Shakyamuni... now it becomes apparent that Vairocana Buddha of the Kegon Sutra and various Buddhas of the Hodo, Hannya and Dainichi sutras are in fact all followers of Shakyamuni Buddha." (MW V.2, p.149)

And again, Nichiren says:

"Since Shakyamuni Buddha is eternal and all other Buddhas in the universe are His manifestations..." (Kaimoku Sho, translated by Kyotsu Hori, p.176).

NSIC translates this as :

"Since the Buddha of the Juryo chapter is revealed as the eternal Buddha..." (the part about the manifestation Buddhas is left out altogether!) [MW V. 2, p.150]

Once again, from the Kaimoku Sho, translated by Kyotsu Hori, p.180:

"But now since it has been revealed that Shakyamuni is the Eternal Buddha..."

"But now that it has become apparent that Shakyamuni Buddha attained
enlightenment countless aeons ago,...etc. (MW V.2, p. 151)

"Since Sakyamuni Buddha is eternal and all other Buddhas in the universe are His manifestations, then those great bodhisattvas converted by manifested Buddhas are also disciples of Lord Sakyamuni Buddha. If the "Life Span of the Buddha" chapter had not been expounded, it would be like the sky without the sun and moon, a country without a king, mountains and rivers without gems, or a man without a soul." (Noppa, pg. 176, Kaimoku Sho)

In the Kanjin Honzon Sho, (translated by Kyotsu Hori) there is not a single sentence where Nichiren even suggests that he is somehow this Eternal Buddha that is found in the Juryo Chapter. Instead, Nichiren says:

"...Shakyamuni Buddha, within our minds, is an ancient Buddha without beginning, manifesting Himself in three bodies and attained Buddhahood in the eternal past.. (ibid. P.94)

"...the Bodhisattvas (who sprang from underneath the ground), as described in the 15th chapter, are followers of the Original Buddha Shakaymuni who resides within our minds." (p.94)

"Shakyamuni 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." (P.100)

"The "honzon" at the scene of this transmission of "Namu Myo Ho Renge Kyo" from the Eternal Buddha to His Original Disciples is... suspended in the sky above the Eternal Buddha Shakyamuni’s Saha-world is a stupa of treasures, in which Shakyamuni Buddha and Taho sit to the left and right of "Myo Ho Renge Kyo". (P.102)

"Many wooden statues and portraits were made of Shakyamuni Buddha as He
preached Hinayana and quasi-Mahayana sutras, but statues and portraits of the Eternal Shakyamuni Buddha revealed in the Juryo Chapter of the Lotus Sutra were never made. Now, in the beginning of Mappo, is it not the time that such statues and portraits are made?" (P.104)

And, from the Ho’on Jo (translated by Taikyo Yajima):

"All the people in Japan as well as the rest of the whole world should revere the Lord Buddha Shakyamuni (Original and Eternal Buddha) revealed in the essential section (honmon) of the Lotus Sutra as the object of worship (honzon)." [P. 198]

Kanjin Honzon-Sho (NOPPA) page 56:

"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."

Kanjin Honzon-Sho (NOPPA) page 86:

"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 steps and inherit all the merits of those Buddhas."

and somewhat further along:

"In the same chapter, another passage reads: ‘The duration of My Life,
which I obtained through the practice of the way of bodhisattvas, has not
yet expired. It is twice as long as the length of time stated above: 500 dust-particle kalpa.’ 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."

Kanjin Honzon-Sho (NOPPA) page 94

"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."

Kanjin Honzon-Sho (NOPPA) page 100

"How lucky I am to be able to go to the Pure Land of Mt. Sacred Eagle and
extinguish within one life my sin of slandering the true dharma ever since the eternal past! How glad I feel to be able to go to the Pure Land of Mt. Sacred Eagle and wait on Lord Sakyamuni Buddha, whom I have never seen yet! May I guide first of all those rulers of this land who have persecuted me. May I tell Sakyamuni Buddha about my disciples who have assisted me. may I present this great merit to my parents, who gave birth to me, before I die."

"Present within our lives is the Lord Shalyamuni who obtained the three enlightened properties of life before gohyaku-jintengo, the Original Buddha since time without begining." (MW vol 1, The True Object of Worship, pg 65)

"Demonstrating ten great mystic powers the Buddha (Shakyamuni) transferred Namu Myoho renge Kyo to the four great bodhisattvas" (Ibid pg 77)

"Shakyamuni is the original teacher for all people as well as their sovereign and their parent" (MW vol 1, Admonitions Against Slander, pg 166)

"It is the object of worship which perfectly depicts Lord Shakyamuni in the Treasure Tower" (MW vol 1, The Real Aspect of the Gohonzon, pg 212)

"Shakyamuni is the father, sovereign and teacher of all other Buddhas and all gods, of the whole assembly of men and heavenly beings and of all sentient beings." (MW vol 1, Letter to Nikke, pg 257)

"But because of this book by Honen, this Senchaku Shu, the Lord Buddha Shakyamuni is forgotten." (MW vol 2, Rissho Ankoku Ron, pg 23)

"The Lord Shakyamuni who declared 'I alone can save them,' at a time even more distant than gohyaku-jintengo, is none other than each of us." (MW vol 2, I2U Exile, pg 55)

"One should know that the Enlightened One, the Buddha, is a Great Teacher for all living beings, a Great Eye for them, a Great Pillar, a Great Helmsman, a Great Field of Plenty." (MW vol 2, Opening of the Eyes, pg 77)

"The doctrines that the Buddha taught over a period of fifty years number eighty thousand...The eight years during which he preached the Lotus Sutra he called the time when he 'now must reveal the truth'. Thus Taho Buddha came forth from the earth to testify that 'All that you have expounded is the truth,' and the Buddhas that are emanations of the Original Buddha gathered together and extended their tongues up to the Brahma-heaven in testimony." (MW vol 2, Ibid, pg 79)

"The Buddhas of the ten directionss gathered in assembly, Shakyamuni Buddha announced that 'all of these are emanations of my being." (MW vol 2, Ibid, pg 141)

"When Shakyamuni Buddha revealed that he had gained enlightenment in the far distant past and had since then been constantly in the world, it became apparent that all the other Buddhas were emanations of Shakyamuni." (MW vol 2, Ibid, pg 149)

"Since the Buddha of the Juryo chapter is revealed as the eternal Buddha, it follows that the great bodisattvas such as Monju and Miroku and the great bodisattvas from other realms are in fact disciples of Shakyamuni Buddha." (MW vol 2, Ibid, pg 150)

"All these beings are discples of Shakyamuni Buddha. Since the various Buddhas themselves are emanations of Shakyamuni Buddha, it goes without saying that their disciples must be disciples of Shakyamuni. And of course the various decties of the sun, moon and stars, who have dwelt in the world from countless ages in the past must likewise be disciples of Shakyamuni Buddha." (MW vol 2, Ibid, pg 152)

"The Lotus Sutra is nothing other than a scripture that reveals that Shakyamuni Buddha attained enlightenment at a time even more distant than gohyaku-jintengo." (MW vol 2, Letter to the Priests of Seicho-ji, pg 268)

"...but Shakyamuni [by bestowing upon us the character myo] has granted us
as many benefits as if we ourselves had fulfilled all the practices of the six paramitas. This precisely accords with his statement, "Now this threefold world is all my domain, the living beings in it are all my children." (MW vol 3, Letter to Nichimyo Shonin, pg 48-49)

"Now the votaries of the Lotus Sutra are the children of Shakyamuni Buddha." (MW vol 3, Ibid, pg 49)

"All that you (Shakyamuni Buddha) have expounded is the truth." (MW vol 3, Ibid pg 51)

"The Lord Shakyamuni assembled Taho Buddha as well as the other Buddhas, who were his own emanations, from throughout ten directions and left one great medicine, the five characters of Myoho renge Kyo-for the people of the Latter Day." (MW vol 3, The Munadala of the Mystic Law, pg 58)

"Lord Shakyamuni treasured this Gohonzon in mind... He revealed it in the Juryo chapter..." (MW vol 3, Reply to Nii-Ama, pgs 64-65)

In the Selection of the Time, directly under the title, it is written: "Nichiren, disciple of Shakyamuni Buddha".

"Yet it was not I, Nichiren who made these important pronouncements. Rather it was in all cases the spirit of Shakyamuni Buddha that had entered into my body. And at having personally experienced this I am beside myself with joy." (MW vol 3, Ibid, pg 171)

"Shakyamuni Buddha, the World Honored One, declared, 'I am the foremost throughout the threefold world.'" (MW vol 3, Ibid, pg 176)

"When I was about to be beheaded, the Lord Buddha Shakyamuni took my place." (MW vol 3, The Supremacy of the Law, pg 199).

"However, they are alike in that they all abandoned Shakyamuni Buddha," and in the next paragraph it 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)

"I have been ceaselessly praying for your sake to the Lotus Sutra, Shakyamuni Buddha and the gods of the sun and moon." (MW vol 3, Ibid)

"Our teacher, Shakyamuni Buddha." (MW vol 4, The Learned Shan-wu-wei, pg 64)

"They are monks and nuns by virtue of the Lord Shakyamuni." (Ibid, pg 65)

"There are three reasons why Shakyamuni Buddha rather than any of the other Buddhas has a relationship with all the people of the world of the saha world. First of all, he is the World Honored One, the soverign of all the people of this saha world...

The second reason is that Shakyamuni Buddha is the father and mother of all the persons in the saha world. It is proper that we should first of all pay filial respect to our own father and mother...

The third reason is that Shakyamuni is the original teacher of all persons in the saha world." (Ibid, pgs 65-66)

"Yet Shakyamuni Buddha entered this saha world of ours with the title Nonin,
'He Who Can Forbear.' He is so called because he does not berate its people for the slanders they all commit but shows forbearance toward them.

"These, then, are the special qualities possesed by Shakyamuni Buddha, qualities that the other Buddhas lack," (Ibid, pg 68)

"I [Shakyamuni] alone can save them." (Ibid, pg 69)

"For this reason, all the persons in this saha world of ours, if they detest the sufferings of birth and death and wish to have an object of veneration to which they can pay respect, should first of all fashion images of Shakyamuni Buddha... and make these their object of worship." (Ibid, pg 69)

"Shakyamuni Buddha our father and mother, who is endowed with the three virtues of soverign, teacher and parent, is the very one who encourages us, the people driven out by all the other Buddhas, saying, 'I alone can save them'. The debt of gratitude we owe him is deeper than the ocean, weightier than the earth, vaster than the sky. Though we were to pluck out our two eyes and place them before him as an offering until there were more eyes there than stars in the sky, though we were to strip off our skins and spread them out by the hundreds of ten thousands until they blanketed the ceiling of heaven, though we were to give him our tears as offerings of water and present him with flowers for the space of a hundred billion kalpas, though we were to offer him our flesh and blood for innumerable kalpas, until our flesh piled up like mountains and our blood overflowed like vast seas, we could never repay a fraction of the debt we owe to this Buddha!" (Ibid, pg 71-72)

"All that you [Shakyamuni Buddha] have expounded is the truth." (MW vol 4, Teaching, Practice and Proof, pg 120)

"First, in Japan and all the other countries throught the world, the object of worship should, on all cases, be the Lord Shakyamuni of true Buddhism." (MW vol 4, Repaying Debts of Gratitude, pg 271)

"Our merciful father, Lord Shakyamuni, said 'Rely on the Law and not upon persons." (MW vol 5, A Sage and an Unenlightened Man, pg 65)

"In the same volume in the Lotus Sutra, the Buddha says, 'for the sake of the Buddha way I have in countless different lands from the begining until now widely preached various sutras, but among them this Sutra is foremost.' This passage means that Shakyamuni Buddha has appeared in countless lands, taking different names and assuming varying life spans." (Ibid, pg 77)

"I have dedicated my life to Shakyamuni Buddha and the Lotus Sutra, extending compassion to all living beings and rebuking slanders of the Law." (MW vol 5, A Sage and an Unenlightened Man, pg 107)

"When Shakyamuni Buddha in the clouds above the Sacred Mountain, in the mists of Eagle peak, summed up the essence of the doctrine and entrusted it to the bodhisattvas of the earth, what do you suppose that teaching was? It was nothing other than these five characters, the essential law;" (Ibid, pg 110)

"I Nichiren, humble person though I am, have recieved Lord Shakyamuni's royal command and come to this country of Japan." (MW vol 5, The Pure and Far Reaching Voice, pg 143)

"Shakyamuni Buddha is the lord of all buddhist teachings, the leader and teacher of all human beings." (Ibid, pg 143)

"And among the Sutras, the Lotus Sutra is a manifestation in writing of Shakyamuni Buddha's intent; it is his voice set down in written word." (Ibid, pg 147)

"Shakyamuni Buddha and the written words of the Lotus Sutra are two different things but their heart is one. Therefore, when you cast your eyes upon the words of the Lotus Sutra you should consider that you are beholding the living body of the Buddha Shakyamuni." (Ibid, pg 147)

"However the Buddha recognizes each character as a golden Lord Shakyamuni. This is the meaning of the statement that '[one who is able to hold this Sutra] thereby holds the Buddha's body'. Those who practice Buddhism but adhere to distorted views destroy this loftiest of Sutras." (MW vol 5, Reply to Soya Nyudo, pg 164)

"'The Son of Heaven utters not a single word in vain' and 'the words of the Dharma King contain no falsehood'. A wise ruler will never lie, even if it should bring about his ruin. How much less would Shakyamuni Buddha ever speak falsely!" (MW vol 5, Good Fortune in This Life, pg 185)

"Only the Lotus Sutra represents the wonderful teaching preached directly from the golden mouth of Shakyamuni Buddha, who is perfectly endowed with the three bodies." (MW vol 5, Letter to Myomitsu Shonin, pg 196)

"Shakyamuni, the Lord of Teachings, is the foremost sage in the saha world." (Ibid, pg 199)

"As we see from these passages of scripture, Shakyamuni, with his Buddha eye, observed the situation that would prevail at the begining of the Latter Day of the Law. If, when the age has arrived, there were to be no persons of the type the Buddha describes then the World-Honored One would be guilty of false and baseless talk. [And if that were to be the case, then] who would put faith in the theoretical and essential teaching of the Lotus Sutra, and in the doctrine of the eternally inherent Buddha Nature." (MW vol 6, Reply to Lord Hakiri Saburo, pg 40)

"In this way, Shakyamuni Buddha cited his own practice in the past to
encourage and hearten (The Votary of the Lotus Sutra)." [Ibid pg 42]

"Shakyamuni summoned the four bodhisattvas and entrusted them with the five characters of Myoho renge Kyo." (MW vol 6, Rebuking Slander of the Law, pg 60)

"We see from the Sutra that only these four bodhisattvas had been the disciples of Shakyamuni, the Lord of Teachings, since the remote past." (Ibid, pg 62)

Nichiren quotes Miao-lo, referring to the relationship of the bodhisattvas of the Earth to Shakyamuni as follows;

"The sons will disseminate the Law of the Father." (Ibid, pg 62)

"The Shakyamuni of the Juryo Chapter has never been depicted in any mountain temple or monastery anywhere." (Ibid, pg 63)

"The nation of Japan today has turned its back on the Lotus Sutra and cast aside Shakyamuni Buddha." (MW vol 6, Letter To Ichinosana Nyudo, pg 99)

"Shakyamuni Buddha is the Parent of all living beings in this world." (Ibid, pg 100)

"The Lord Buddha Shakyamuni is the enlightened teacher for all living beings in the country of ours. It is thanks to our teacher that we can understand who our parents are. It is owing to Shayamuni that we can distinguish black from white." (Ibid, pg 100)

"It will be hard indeed to find anyone who can preach the Lotus Sutra just as it teaches in the Latter Day of the Law of Shakyamuni Buddha." (MW vol 6, Three Tripitaka Masters, pg 118)

"The Tathagata Shakyamuni, seated in the tower adorned with seven kinds of precious gems, entrusted the five characters of Myoho renge Kyo to Takahashi Nyudo." (MW vol 6, Reply to Takashi Nyudo, pg 124)

"Were it not for Shakyamuni, the lord of teachings, how could such blessings as these be bestowed."

"The Hokke [Lotus] sect is the sect founded by Shakyamuni." (MW vol 6, How Those Initially Aspiring to the Way Can Attain Buddhahood, pg 175)

"Therefore [the sect based on] the Lotus Sutra is known as the Buddha-founded sect and is also called the Hokke Sect." (Ibid, pg 175)

"The various other sects were founded by bodhisattvas or teachers in the period after the Buddha had entered Nirvana. Should we now turn our backs upon the Buddha's decree and follow the sects established by the bodhisattvas and teachers? Or should we ignore the words of the bodhisattvas and teachers and follow the sect established by the Buddha." (Ibid, pg 176)

"Now the Latter Day of the Law, is the time when the seven characters of Namu Myoho renge kyo-the heart of the twenty-eight chapters of the Lotus Sutra that Shakyamuni Buddha who had achieved enlightenment in the remote past, along with the bodhisattvas Jogyo, Muhengyo and the others is to propogate-will alone spread throughout the country." (Ibid, pg 187-188)

"The messenger of the Lord Buddha Shakyamuni has twice been paraded through the street." (MW vol 6, A Father Takes Faith, pg 242).

"Because Shakyamuni expounded the Lotus Sutra in order to repay the debt of gratitude he owed to his father and mother, Taho Buddha, who had come from the land of treasure purity, praised him as a Buddha of true filial piety. And the Buddhas of the ten directions assembled and declared him to be the most filial among all the Buddhas." (MW vol 6, On Filial and Unfilial Conduct, pg 290)

"Therefore, the words of this Sutra are indeed the very soul of Shakyamuni Buddha. And since every single word constitutes the soul of the Buddha, Shakyamuni Buddha will protect persons who practice this Sutra as though he were protecting his very own eyes. He will accompany such persons just as a shadow accompanies a body. How then could the prayers of such persons not be answered." (MW vol 7, On Prayer, pg 34)

"The various Buddhas [other than Shakyamuni], since they are known as World Honored One, may be regarded as Sovereigns. But since they do not make their appearance in this saha world, they are not teachers. Nor do they declare that '...the living beings in it (this threefold world) are all my children'. Thus, Shakyamuni Buddha alone fulfills the three functions of sovereign, teacher and parent." (Ibid, pg 43)

"The Shakyamuni Buddha who lived in a past even more distant than
gohyaku-jintengo-became enlightened to the Lotus that is the entity of the Mystic Law. Thereafter, in age after age and lifetime after lifetime, he declared that he had attained the way and he revealed the fundamental principle of wisdom and reality." (MW vol 7, The Entity of the Mystic Law, pg 67)

"In this passage, Shakyamuni Buddha explains that he is entrusting to the Bodhisattvas of the Earth, his original disciples, the five characters of Myoho renge Kyo which is the essence of the Lotus Sutra. Shakyamuni, who attained enlightenment countless Kalpas in the past, says elsewhere, 'By now the original vows that I made have already been fulfilled. I have converted all living beings and caused them to enter the Buddha way'...This passage represents the ultimate purpose for which Shakyamuni appeared in the world, the secret Law that he attained in the place of meditation." (Ibid, pg 70)

"In the Latter Day of the Law, other than the envoy of the Thus Come One, there can be no one who understands and produces this passage as proof of the Lotus of the Entity." (Ibid, pg 70)

"The way in which the Lotus emerges from the muddy water is used as a metaphor to explain that when the Thus Come One joins the multitude of listeners, seats himself on a lotus in the same manner as the various bodhisattvas and expounds on the unsurpassed wisdom of the Thus Come One and on the enlightened state of purity, the various voice heavens, hearing this, are able to obtain the secret storehouse of the Thus Come One. Second, the words Myoho renge signify the lotus opening up. (This is a metaphor explaining that) ordinary beings, though exposed to the Mahayana teachings, are timid and fearful in mind and incapable of taking faith in them. Therefore the Thus Come One 'opens' or reveals his Dharma body in its purity and wonder, awakening in them the mind of faith." (Ibid, pg 71-72)

"In the entire land of Jambuduipa, there has never before been a hall or pagoda that produced the image of Shakyamuni Buddha of the Juryo Chapter of the Lotus Sutra. How could such an image fail to appear now." (MW vol 7, The Unmatched Fortune of the Law, pg 160)

"But he revears Shakyamuni Buddha and puts his faith in the teaching of the Lotus Sutra. Hence he is like a snake that grips a jewel in its mouth, or a dragon that bears sacred relics on its head. A wisteria vine by Twining around a pine, may climb a thousand meters into the air and a crane, because it has wings to rely upon, can travel ten thousand miles. It is not their own strength that allows them to do these things." (MW vol 7, On The Urobon, pg 172-173)

These passages from the Gosho are crystal clear. Eternal Shakyamuni Buddha is our original teacher to whom Nichiren's reverence knows no bounds. Why do the Taisekaji sects fail to embrace the Lotus Sutra and Nichiren's words? Could it be that the Devil of the Sixth Heaven has replaced Shakyamuni Buddha in their minds? This delusion, in the minds of these men, can be demonstrated by their behaviors:

"They will tear off the first part of the Sutra and stick it on the end, tear off the end and put it at the begining, put the end and the begining in the middle and the begining at the middle or end. You must understand that these evil monks are the companions of the devil." (MW vol 2, Opening Of The Eyes, pg 1 180)

Their causes are revealed:

"There is a difference if one chants the daimoku while acting against the intent of this Sutra." (MW vol 3, The Fourteen Slanders, pg 207)

"Those who practice buddhism but adhere to distorted views destroy this loftiest of Sutras." (MW vol 5, Reply to Soya Nyudo, pg 164).

and their effects:

"Unfilial children however are not allowed to succeed their parents." (MW vol 3, Letter to Nichinyo, pg 49);

How can this be remedied?:

"In the same way, one who chants the daimoku as the Lotus Sutra teaches will never have a twisted mind." (MW vol 5, Letter to Myomitsu Shonin, pg 196)

"Those who seek the truth of buddhism, however, should reject one sided views whether they are of their own sects or other sects and should not treat others with contempt." (MW vol 2, Opening Of The Eyes, pg 167)

"One should use the Sutras as his eyes and give precedence to the wisdom of the Buddha. Surely however, if this standard is made clear people will become enraged and harbor indignation in their minds. Let them do as they will. What matters most is that we honor the Buddha's command. As a rule people in the world value what is distant and despise what is near, but this is the conduct of the ignorant. Even the distant should be repudiated if it is wrong, while that which is near should not be discarded if it accords with the truth. Even though people may revere (their predecessors doctrines), if those doctrines are in error, how can we employ them today". (MW vol 4, Reply to Hoshina Goro Taro, pg 42-43)

Don't Let the SGI Swallow You Up

That's some ugly and frightening architecture, like a Mako sharks mouth with gills. Please compare to the warm and inviting Myomanji Temple with a REAL Gohonzon.

"Eternal Savior Buddha"

The second major principle of peace, the Eternal Buddha, appears in
the Life Span of the Thus Come One chapter of the Lotus Sutra, as the
Buddha of beginningless time. Using the life of Shakyamuni, the principle
of the Eternal Buddha is expounded here,

“In all the worlds the heavenly and human beings and asuras all
believe that the present Shakyamuni Buddha, after leaving the palace of
the Shakyas, seated himself in the place of practice not far from the city
of Gaya and there attained anuttara-samyak-sambodhi. But good men, it
has been immeasurable, boundless hundreds, thousands, ten thousands,
millions of nayutas of kalpas since I in fact attained Buddhahood.”13

After this, Shakyamuni uses the parable of numberless major world
system dust particle kalpas to explain how long ago it was that he actually
attained enlightenment. He also speaks about the future, which he
says is twice as long as the time he attained enlightenment in the distant
past to the present. In effect, this can be understood to mean that his life
is eternal.

The Eternal Buddha is at one with the Eternal Law, and it is this Eternal
Buddha who is also the Eternal Savior Buddha. This is explained in
the following quote,

“Ever since then I have been constantly in this saha world, preaching
the Law, teaching and converting. And elsewhere I have led and benefited
living beings in hundreds, thousands, ten thousands, millions of
nayutas and asamkhyas of lands.”14

After attaining enlightenment, Shakyamuni attempted various ways of
alleviating people’s suffering through guidance and providing for their
needs, and regarding these acts of extraordinary compassion he says,
“This, the Buddha’s work, I have never for a moment neglected.”15

DAISAKU IKEDA

SGI Brazil: Cult

http://www.cesnur.org/text_mov.htm

Scroll down to Soka Gakkai. Go to Article on Brazil. The reality of their programs in Brazil is discussed in the last several paragraphs. Tons of money invested in programs that benefit a very few and many of those benefited are SGI members themselves. They are conversion activities disguised as social programs. They are a cult built on a foundation of lies and expediences. Nichiren stated, "one who tells little of the truth is actually a great liar."

I also have been reading many SGI blogs of their most "accomplished" members. They distort the teachings to rationalize the Ikeda cult and the Value Creation Philosophy of Makiguchi rather than the Lotus Sutra and the teachings of Nichiren. Let me give you an example: A highly acclaimed educator likens her problems integrating the Soka system into her school to Nichiren's problems in spreading the Lotus Sutra. She sites the Opening of the Eyes, and Nichiren's quandry whether he should speak out and face the wrath of the Government and the ire of the religious institutions of his day, with her relatively minor hardships of trying to convince the administration and other teachers of the value of Soka Education. This is trivializing the life of Nichiren Daishonin.

Linda Johnson SGI Women's Division Leader

Chills up my spine in a scary spidey-Buddha sense sort of way:

http://www.sgimedia.net/video/territoryconferences/0000024/

Do not let the Soka Gakkai destroy the Lotus Sutra and Nichiren Daishonin's Buddhism.

Soka Cult Media. Please Listen to Entire Program (Mid-portion, "Daisaku Ikeda, the submarine")

http://www.sgimedia.net/video/territoryconferences/0000024/

Much worse than scientology, Islam, Nembutsu and Nichiren Shoshu, put together.

Soka Educators

"One of the common questions is “are you trying to covert us to Buddhism".

They are able to say "no, of course not" with a straight face because they are trying to convert them to Ikedaism, not Buddhism. Expedient means = lying in SGI no-Buddhism.

Nichiren is Turning in His Grave

"Also on hand were local state and city officials, as well as representatives of various religions and denominations who, alongside the Morehouse College constituents and SGI-USA members, were presented three separate awards bearing the Gandhi, King, Ikeda name: the Spiritual Courage, Liberty and Courage of Conscience awards.The Spiritual Courage award was presented to people of different faith traditions. Buddhist, Bahá'í, Muslim, Jewish, Hindu, New Thought and Unity believers were given the award to thank them for their continuous work in their respective organizations and for getting their members to participate side-by-side in this event."

Kempon Hokke-USA Charter

1). Chant Namu Myoho renge kyo to the Gohonzon until the last moment of life.

2). Believe exclusively in the Lotus Sutra.

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

4). Tell others to do the same.

5). Uphold the principles of Establishing the Peace of the Land Through the Propagation of the True Law (Rissho Ankoku Ron), especially regarding the Soka Gakkai, but not limited to.

Italy and the SGI (International Religious Freedom Report 2008)

Selected Passages:

Under section: Status of Religious Freedom:

"Under the 1984 revision of the concordat with the Catholic Church, the state is secular but maintains the practice of state support for religion, support that also can be extended, if requested, to non-Catholic confessions. In such cases, state support is to be governed by legislation implementing the provisions of an accord (intesa) between the Government and the religious confession. An accord grants ministers of religion automatic access to state hospitals, prisons, and military barracks; allows for civil registry of religious marriages; facilitates special religious practices regarding funerals; and exempts students from school attendance on religious holidays. If a religious community so requests, an accord may provide for state routing of funds, through a voluntary check-off on taxpayer returns, to that community. The absence of an accord does not affect a religious group's ability to worship freely; however, the privileges granted by an accord are not always granted automatically, and a religious community without an accord does not benefit financially from the voluntary check-off on taxpayer returns.

Groups with an accord include the Confederation of Methodist and Waldensian Churches, Adventists, Assembly of God, Jews, Baptists, and Lutherans. On April 4, 2007, the Government signed accords with the Buddhist Union, Jehovah's Witnesses, Mormons, Apostolic Church, Orthodox Church of the Constantinople Patriarchate, and Hindus. On the same date, the Government also amended previous accords with the Confederation of Methodist and Waldensian Churches and the Adventists. Early elections were called for April 13 and 14, 2008, and the new Government must submit the amended accords to Parliament for ratification before the accords may take effect. It had not done so as of the end of the reporting period. Negotiations have been suspended with the Soka Gakkai, a Japanese Buddhist organization, pending its reorganization. Divisions among the country's Islamic organizations, as well as the existence of multiple Muslim immigrant groups, have hindered that community's efforts to sign an accord."

The question is, did Italy demand the SGI's reorganization for subversive activities or is there a schism within SGI-Italia? Perhaps, the SGI's "big brother", the Catholic Church has someting to do with Italy's rejection of the SGI? Maybe Italy realized they were an even more dangerous cult than the mormons? I will do my homework but any information would be appreciated. The above, by the way, is an official Italian government document released by the Bureau of Democracy, Human Rights, and Labor.

How To Brainwash the Children

SEIN (Soka Educators International Network)

Community involvement of non members:
"The interaction with the schools and the community is essentially a dialogical process. What I mean by this is that a process of negotiations (dialogue) begins as soon as a school contacts the program. The MIA have found that it is better to have a liaison situated within the school context. This key person helps facilitate the introduction of the program into the school “community”. Which includes the family as well. This person can advise the program on local concerns and customs. That is not to say that there is no resistance to the change. One of the common questions is “are you trying to covert us to Buddhism.” This question is dealt with head on by introducing the organization of SGI and its principles, goals and activities through a short 15 minute video followed by a question and answer session with the school community. This kind of dialogue continues throughout the project, which is conducted in four phases over a two year period, each phase lasts six months.’

--------------------------------------------------------------------------------

"Psychological warfare inside educator..."

Changing definition of Soka Education – keep expanding ideas we came up with today:
History – with Makiguchi
Discussion of MIA (Makiguchi in Action) project in Brazil
Forum – which can be accessed at any time to get encouragement from other Soka Educators around the world; to twice yearly on-line forums; with general or historical forums catalogued by topic
Future Educators Section
Library which includes:
1. Makiguchi’s books (check copy write issues)
2. How Educators can teach Sustainability section.....

"Learn from how SGI President Ikeda does dialogue -- it is the art of dialogue. He talks to people and inspires them to Buddhahood just by his behavior not by any desire to manipulate the dialogue in a particular direction. At that point power of expedient means becomes profound."

The members of the SGI-USA Culture Department gathered together with other members of the Culture Department July 20-23, 2007 to renew our pledge to fulfill our mission to “jump in with the people, protect and fight for them.” The SGI-USA Culture Department consists of Academic, Education, Legal and Medical Arts. There is now a separate Arts Division.

"....A healthy mentor disciple connection is only possible if the disciple is inspired to choose the mentor Mr. Yokota stressed. Nikko Shonin chose the Daishonin. Josei Toda chose Mr. Makiguchi. Daisaku Ikeda chose Mr. Toda. This is a deeply motivated and inspired act of choosing. All of us can develop this deep motivation and inspiration through a natural and correct practice. Then we can be the example for others as well.

Mr. Yokota especially admires President Ikeda’s “go for broke” spirit – the spirit that “I am 32 years old” spirit. Never giving up. Never staying back. After one success he start the plans for the next. The foundation of faith lies in seeing the cause and effect in our lives. The cause comes from your voice, from your encouraging voice. From the deeper awareness of the value of cause in your intent. It is important that you create depth-of-life causes so you enjoy the right and powerful effects. This is how to become capable and a leader in your field."

Nichiren abandoned expedient means because he calls them false but the SGI adopts them, following the example of Ikeda. They teach Value Creationism and Ikedaism and not Buddhism.

Soka Gakkai Experience

Solea, Thanks for stating this thread. It was very striking to me how similar some of your experiences with your group are to my experiences with the Soka Gakkai.

I joined the Soka Gakkai at a very low point in my life. My fiance had left me for another woman, and right after that, I had been fired from my job after several tense months of trying to please a new boss. I was miserable, angry, and doubting my attractiveness, competence and judgement. The Soka Gakkai members that I met seemed positive, optimistic, and interested in self-improvement and helping others. They told me that I could change my "bad karma" by dedicating myself to chanting, working for the organization, and converting others to this Buddhism. The Soka Gakkai teaches that its members should work for "kosen-rufu," or world peace, which they say will happen when a large percentage of the population practices this kind of Buddhism and chants.

Desperate, I began chanting and participating in the organization's activities. I planned meetings, provided rides to Soka Gakkai activities for members who didn't have cars, did free babysitting for prospective members so that they could go to meetings, ran study groups, cleaned meeting rooms before and after meetings. At the time, I was happy to do it. I believed in the cause, liked the other members, and enjoyed the activities. I went back to school, found a great job, and began dating again. Life was good.

What changed my views of the Soka Gakkai? Well, a lot of things. Gradually, I began to get tired of the constant demands on my time. I had a demanding job (Like most members, I had a paying job outside of the Soka Gakkai.) My life was becoming just going to my paid job all day and then in the evenings and on weekends, my second, unpaid job was all the stuff I did for the Soka Gakkai. No matter how much we did, it was never enough. I saw my friends in the Gakkai becoming exhausted. They cut back on their own rest and recreation to meet the leaders' demands. Spouses and children became resentful of all the time spent with Soka Gakkai activities rather than family.

When I asked leaders if we could cut back on the organizational activities a bit, I was lectured on my "bad attitude." "The Soka Gakkai was here for you when you needed it," I was told. "You owe a debt of gratitude to your leaders and the organization. It's your duty to be here for other people who are suffering as you were. You owe your happiness and success to the Soka Gakkai. Why are you so selfish; why are you unwilling to give back to an organization that has given so much to you? If you stop now, you'll lose all the benefit that you've gained from your practice of this Buddhism."

We were told constantly that members who quit were traitors, and would suffer bad karma for their selfishness and lack of faith. We were reminded that this person quit the Soka Gakkai and then got cancer. That person quit and their child got into a serious accident. This other person left and her husband divorced her.

At every Soka Gakkai meeting and in our weekly newspaper, there are always "experiences," stories of how people use Buddhism to solve their problems. These all have the same script: A person has a problem. It could be job-related, family, financial, health, anything -- but it's a problem that they try to solve and can't. So they chant about it. Usually, they still have the problem. So they seek "guidance" from a leader. The leader tells them that they need to chant more and devote themselves more to Soka Gakkai activities. Well, they do this and struggle for a bit more, and finally, they resolve the problem. They're happy, and vow to truly devote themselves to the Soka Gakkai and world peace.

It may sound silly to someone sitting at their computer and reading this --- but when you hear this message over and over again, for years, from people that you like and trust -- it sinks in, maybe deeper than you realize. You learn to think differently, reframing all of your experiences. If something good happens, you think it is because of your chanting and your involvement with the Soka Gakkai. If your life is going badly, you think it is either a test of faith -- or because you haven't done enough for the Soka Gakkai. You spend a lot of time with other Soka Gakkai members -- they believe this, or act as if they do. It seems normal to think in these terms. It just feels wrong to question the Soka Gakkai, because nobody else that you know does. What if everyone else is right and you're wrong?

It took me years to get to the point where I could think about leaving. I began going to websites like this one, and I discovered that other people had the same concerns regarding the Soka Gakkai that I did. At first, I was scared to be even reading anything critical of the Soka Gakkai. It had been so drummed into me that this was disloyal and that terrible things would happen to me -- that I'd get sick, my house would burn down, or one of my family members would suffer. Then, I got angry at my own fear. I finally realized that something was very wrong with how I'd been taught in the Soka Gakkai. A person shouldn't be afraid just to read about another viewpoint!

Well, there's a lot more that I could write but this is already too long. To make a long story short, I quit the Soka Gakkai two years ago. Cold turkey, no contact with any of the members since. I was terrified at first, but I'm happy now and wish I'd done it sooner! Reading this board has been so helpful. You start to see really how similar all these groups are. Whether they're Christian, Buddhist, secular, meditation, yoga -- whatever, it's still the same manipulative little mindgames. Once you really see how the trick is done -- it starts to lose its hold on you. It takes time, learning new and more realistic ways of thinking -- but you can do it.

SGI and the Emperor

"Nishiguchi said Soka Gakkai may tolerate the government's plan to officially recognize the Hinomaru (Rising Sun) flag and the ''Kimigayo (His Majesty's Reign)'' song as they have received de facto approval as the national flag and anthem from most Japanese through the Olympics and other events."

Compassionate Soka Gakkai

Politics in name of Buddhism.

A Soka Gakkai member in Hyd, who was very much into the practice and had full faith in the members who she called her family, received no support from them when she was in dire straits. The whole gakkai family of Hyderebad chapter did not even bother to come and stand by her when she actually needed them.

A 32 year old,who believed in the Gakkai family blindly, after receiving no support,got absolutely disheartened. She died on 7th of Dec 2007 suddenly.

Is this the way, Gakkai talks about compssion and support????

I need an answer?? I am her sister and i am absolutely shocked at this behaviour of the Gakkai org. If her Gakkai stood by her, she would have been alive today.

Posted by: S Guha Banerjee

Inherent Evil or Impurity Within Buddha Nature

T'ien-T'ai Chih-I's Theory of Buddha Nature-A Realistic and Humanistic
Heng-ching Shih

p.153

Among the three main `Mahayana` doctrinal
traditions in Indian Buddhism-- `Madhyamika`,
`Yogacara`,and `Tathagatagarbhavada`(1)--the`Tathaga
tagarbhavada`, which affirms the fundamental nature
of enlightenment in sentient beings, had the
greatest influence on Chinese Buddhism. Such
important schools as the Hua-yen, T'ien-t'ai, Ch'an,
and San-lun not only accept Buddha Nature as a basic
tenet, but also consider it the ultimate teaching.
But they did not simply parrot the Indian teaching
on Buddha Nature; what makes the Chinese doctrine of
tathagatagarbha or Buddha Nature outstanding and
unique is that Chinese Buddhists developed and
reinterpreted it creatively.

A good example of such creative
reinterpretation is the T'ien-t'ai doctrine that
evil inherently exists in Buddha Nature.
Traditionally, the nature of the Buddha represents
absolute goodness and purity. The radical departure
of the theory of inherent evil from this traditional
view caused great controversy in China,
----------------------

(1) Fa-tsang,the most important patriarch of the
Hua-yen school, was the first to identify the
`Tathagatagarbha` as an independent school. See
Minoru Kiyota, "`Tathagatagarbha` Thought: A Basis
of Buddhist Devotionalism in East Asia" Japanese
Journal of Religious Studies 12 (1985), 207-231.

p.154

and elicited criticism not only from other schools,
such as Hua-yen,(2) but also from certain T'ien-t'ai
Buddhists as well,

The theory of inherent evil or impurity in
Buddha Nature was first taught by T'ien-t'ai Chih-i
(538-597 CE) in his Kuan-yin hsuan-i (The Profound
Meaning of the `Sutra` on Kuan-Yin).(3)He maintained
that the icchantika is devoid of empircal good but
endowed with the inherent nature of good, while the
Buddha is devoid of empirical evil but replete with
the inherent nature of evil. In Chih-i's holistic
view of mind and reality, this view of Buddha Nature
is a natural development from the basic T'ien-t'ai
doctrine.

In this essay I will first look into the
doctrinal sources of the theory of inherent evil
which existed before Chih-i, with special reference
to the Ta-ch'eng chih-kuan fa-men (`Mahayana` Method
of Practicing Mental Quiescence and Insight).(4)Then,
in order to contextualize Chih-i's contribution to
the doctrine of Buddha Nature, the second section
will deal with the content and meaning of the theory
in the Kuan-yin hsuan-i. A third section will deal
with the place of Chih-i's theory of inherent evil
in the broader structure of his thought; and the
last section will discuss the problematic and
significance of the theory.

The Source of the Theory of Inherent Evil in
Buddha Nature

The Ta ch'eng chih-kuan fa-men was attributed to
the second patriarch of the T'ien-t'ai school,
Hui-ssu (515-577 CE). It is one of the earliest
T'ien-t'ai works which discusses the dual natures of
purity and impurity of the `tathagatagarbha`. It
explains the `tathagatagarbha` as follows:

The `tathagatagarbha` embraces the natures of
all sentient beings, each of which differs
from the others, thus constituting differen-
ces within what is without difference. Hence
the natures of each and every one of these
sentient beings, for all time, contain
qualities that are immeasurable and
boundless. This statement
--------------------------
(2) For example, Tsu-juei, in his Commentary on
the Awakening of Faith in `Mahayana` proclaimed that
the theory of inherent evil was a heretical view
which could cause one to fall into hell (chuan 16).

(3) The authorship of this work has been
questioned by some scholars. The issue is taken up
later in the paper. Until further evidence
establishes otherwise, we follow the tradition of
acknowledging Chih-i as its author.

(4) The authorship of this work also has been
questioned. A Japanese T'ien-t'ai monk called
Chen-chen, in his Tien-t'ai San-ta-pu Ssu-chi
(Personal Notes on the Three Great Works of
T'ien-t'ai) raises doubts concerning the authorship
of the text No matter who the author may have been,
the thought presented in it clearly predates Chih-i
and can be seen to be the main source of the theory
of inherent evil.

p.155

has reference to all impure things of the
mundane worlds, such as the six modes [of
existence], the four kinds of birth,
suffering and happiness, beauty and ugliness,
ignorance and wisdom; also to all the pure
things that transcend the world, such as the
causes and effects derived from the Three
Vehicles. All these endlessly differentiated
qualities are contained within the natures of
each and every sentient being, all complete
without the slightest diminution. For this
reason the storehouse of the `Tathagata` has
originally, once and for all time, contained
the two natures, the one impure and the other
pure. Because of its impure nature it is
capable of manifesting the impure things
pertaining to all sentient beings. Hence the
storehouse, being in this respect the `dharma-
kaya` as it lies within the barriers, is
called Buddha Nature. But because it also
contains the pure nature, it is capable of
manifesting the pure attributes of all the
Buddhas. Hence the storehouse, being in this
respect the `dharmakaya` as it transcends the
barriers, is also called naturally pure
`dharmakaya`, or naturally pure `nirvana`.(5)

Hui-ssu did not use the term "inherent evil"
(hsing-er) which is used by Chih-i. Rather, he used
the term "inherent impurity" (hsing-jan). Following
the `tathagaragarbha` tradition, the Ta-ch'eng
chih-kuan fa-men takes the `tathagatagarbha` as
possessing two aspects, the "empty tathagatagarbha"
and the "non-empty `tathagatagarbha`." However, the
meaning of the latter term in the Ta-ch'eng chih-
kuan fa-men is different from the traditional
definition found in `tathagatagarbha` texts such as
the Lion's Roar of Queen `Srimala`; the Awakening of
Faith in `Mahayana`, and so forth. In the latter
text the "non-empty `tathagatagarbha`" refers to
immeasurably undefiled and pure virtues, i.e., the
garbha empty of all defilements. By contrast, the
"non-empty `tathagatagarbha`" in the Ta-ch'eng
chih-kuan fa-men includes both purity and impurity.
This text describes the pure aspect of the
`tathagatagarbha`:

Although this pure mind is equal and
substantially undifferentiated, it is
endowed with undefiled virtues as many as the
sands of the Ganges. This is because the
self-nature of the mind possesses great
wisdom and light and is truly knowledgeable,
eternal, blissful, autonomous, and pure.
Immeasurable pure virtues like these are all
one mind, as extensively elucidated in the
Awakening of Faith in `Mahayana`. Because the
pure mind embraces such pure dharmas, it is
said to be non-empty.(6)
--------------------
(5)`Taisho` 46, 647c. The translation is taken,
with some slight modifications, from Fung Yu- lan, A
History of Chinese Philosophy (2 vols., Princeton,
1953), II.362.

(6)`Taisho` 46, 646a.

p.156

There is little controversy over this pure
aspect of the "non-empty `tathagatagarbha`," since
mind is consistently held to be positive in the
`tathagatagarbha` tradition. The defilements of the
mind are held to be "adventitious" (`agantuka`) and
are in no sense inherent in or innate to the
`garbha`. But the Ta-ch'eng chih-kuan fa-men
presents a new interpretation of this impure aspect
of the "non-empty `tathagatagarbha`." The impurity
of the mind, it teaches, contains both the impure
nature and impure things. According to the Ta-ch'eng
chih-kuan fa-men, the impure nature of the mind has
two functions: "to [karmically] produce life and
death" and "to make life and death."(7)The difference
between these two functions lies in the meanings of
the terms "produce" and "make." In the case of
ordinary beings, the impure nature engenders actions
and karmic retributions, resulting in the endless
transmigrations of birth and death. This is what is
meant by the impure nature being able to "produce
life and death." In the case of the Buddhas, the
impure nature can "make" the `dharmakaya` of a
Buddha transmigrate in the five paths of existence
for the sake of sentient beings. This is what is
meant by the impure nature being able to "make life
and death." This interpretation of impure nature
laid the groundwork for Chih-i's theory of inherent
evil.

Two reasons are given for the Buddhas'
retention of the impure nature even after the
achievement of Buddhahood. First, the nature,
whether pure or impure, remains fundamentally
immutable. Second, the impure nature provides a
basis for activating and carrying out the
compassionate actions of Buddha. The Ta-ch'eng
chih-kuan fa-men explains the first reason as
follows:

Question: Regarding the fact that the
storehouse of the `Tathagata` embodies two kinds
of nature, the one impure and the other pure,
does this mean that these natures become
formed as the result of habit, or do they
remain forever unchangeable?

Answer: These natures, both as substance and
function, are [forever] unchangeable and are
not formed as the result of habit. That it is
why it is said that Buddha Nature, the great
ruler, is not something created. How then can
it be formed as the result of habit? And
since Buddha Nature, that is the pure nature,
can not be created, this means that the impure
nature, which is identical in substance even
though it belongs to the world of physical
things, likewise cannot be formed as the result
of habit.(8)

This interpretation of the unchangeable
substance of the mind is in line with the
`tathagatagarbha` tradition; however, it is in
contrast with the doctrine of `anatman` (no-self)
taught in early Buddhism. Although the doctrine of
an innately pure mind, whether called
`tathagatagarbha` or Buddha Nature, is problematic
in Buddhist
------------------------
(7)`Taisho` 46, 646b.
(8)Fung, Hisrory, II.379. The translation has
been slightly amended.

p.157

hermeneutics, it does provide a positive and
optimistic view of human potential for awakening.(9)

The Ta-ch'eng chih-kuan fa-men explains the
second reason why the Buddhas retain the impure
nature:

Question: With the extinguishing of impure
perfuming, the nature in its impure
functioning no longer produces [the cycle of)
life and death. Does this mean that after the
achievement of Buddhahood the nature
completely fails to function?

Answer: This nature, not being perfumed by
pollution, no longer produces [the cycle of]
life and death. And yet, as long as mind is
motivated, it [the nature], being perfumed by
the compassionate wish [of the Buddhas to
save all beings], may still act as an
instrument for conversion.(10)

This passage spells out a very important reason
for the existence of evil in the Buddha. The
important point is that although the Buddha's nature
can no longer be polluted the element of evil in it
can act as an expedient instrument (`upaya`) for
conversion.

As to the mind's embracing impure things, the
Ta-ch'eng chih-kuan fa-men states:

The embracing of impure things by the essence
of the mind means that this impure nature,
being perfumed by impure deeds (`karma`),
creates the condition of ignorance (`avidya`)
and the seeds of all impure things. In
accordance with these seeds, various kinds of
karmic retribution are manifested. This igno-
rance, together with these fruits of karma,
constitute the things of impurity. This
condition of ignorance, however, together
with the karmic retributions induced by the
seeds, although manifested in various forms
that are spoken of as [phenomenal] things,
nevertheless all have the single mind as
their substance and do not lie outside this
mind. This is the reason why the mind is not
[really] 'empty.' The case is like that of
the images reflected in a bright mirror.
These have no substance other than the single
mirror, yet this fact does not prevent them
from being demarcated according to their
differences, and since these differing
images are all reflected in the mirror, the
latter is therefore said not to be empty.(11)
----------------
(9) One of the main arguments about the validity
of tathagatagarbha thought is whether it repre-
sents a form of monism or an expression of
emptiness.
(10) Fung, History, II.382. The translation has
been slightly amended.
(11) Ibid., II.365. The translation has been
slightly amended.

p.158

The quotations given above present two
important doctrines: (1) The mind is endowed with
two innate natures, namely, purity and impurity; (2)
The impure or pure nature of the mind is capable of
manifesting its obverse, i.e., the pure or impure
things pertaining to all sentient beings. Special
attention should be paid here to the word "innate."
Although it is sometimes said that the theory of
`tathagatagarbtha` in The Awakening of Faith in
`Mahayana` is dualistic, in fact the "one mind and
two gates" schema of this text represents solely the
innate purity of mind, and not that impurity which
is described as adventitious or accidental. By
contrast, the dual natures of purity and impurity in
the Ta-ch'eng chih-kuan fa-men are said to exist
inherently in the mind.

In Chinese Buddhist terminology, "nature"
(hsing) is equivalent to t'i, the essence of a
thing, and "thing" (shih) is a phenomenon manifested
as a result of the functioning of"nature." In other
words, "potentiality becomes manifest as actuality."
In the case of the Ta-ch'eng chih-kuan fa-men's
explanation of `tathagatagarbha`, since it
originally and for all time contains two natures, it
is capable of manifesting both impurity and purity.
As the "essence of mind of each and every sentient
being and of each and every Buddha is originally
composed of the two natures without the slightest
distinction between them,"(12) the logical conclusion
is that both sentient beings and the Buddha are
capable of manifesting impure actions. However, the
Ta-ch'eng chih-kuan fa-men does not focus on the
difference between the impure actions of sentient
beings and the Buddha. It was Chih-i who took up
this issue and gave it some theoretical clarity.

The Theory of Inherent Evil in the Kuan-yin
hsuan-i

The Kuan-yin hsuan-i is Chih-i's commentary on
the Kuan-shih-yin pu-sa pu-men-pin, the twenty-fifth
chapter of the Lotus `Sutra`. He expounded the
meaning of Kuan-yin (`Avalokitesvara`) in ten
aspects. It was in the explanation of the ninth
aspect that Chih-i developed his theory of inherent
evil in the Buddha. His explanation can be divided
into four sets of questions and answers. The first
set reads:
------------------
(12) `Taisho` 46, 646c.

p.159

Question: As the conditioned and revealing
causes of Buddha Nature possess inherent
good, do they also possess inherent evil?(13)

Answer: They do.(14)

This question and answer assert a double aspect
of Buddha Nature, which is based on the T'ien-t'ai
philosophy of hsing-chuo, "natural endowment, "
which indicates the possession of full potential and
reality. Chih-li, an able disciple of Chih-i, said
in his Kuan-yin hsuan-i chi (The Commentary on the
Kuan-yin hsuan-i):

Just the word "endowment" (Chu) can truly
reflect the teaching of this [T'ien-t'ai]
school, for all the other schools know the
inherent good, but they cannot fathom the
teaching of inherent evil.(15)

Strictly speaking, the hsing-chu philosophy is
common to other schools that affirm Buddha Nature
(hsing-tsung) such as the Hua-yen, T'ien-t'ai,
Ch'an, and so forth. However, although the concept
of hsing-chu emphasizes absolute and perfect
harmony among all differences and takes the mind as
encompassing both good and evil, in the other
schools it is not attributed to Buddhas. Since
T'ien-t'ai's perfect teaching is concerned more with
chu, or endowment, than with purity, it integrates
evil and accepts its presence in Buddha Nature.

The second question and answer are:

Question: What good and evil have the
icchantika and the Buddha eradicated?

Answer: For the icchantika all empirical good
(hsiu-shan) has been eradicated, but the
innate nature of good exists, while for the
Buddha all empirical evil (hsiu-o) has been
eradicated but the innate nature of evil
exists.(16)

The icchantika is one who has severed the roots
of virtue and does not engender the aspiration for
enlightenment. This being the case, a controversy
arose as to
--------------------
(13) According to the `Mahaparinirvanasutra`
there are three causes of Buddha Nature: the basic
cause, the conditioned cause, and the revealing
cause. The basic cause refers to the `bhutatarhata`
(chen-ju) as the direct cause of attaining perfect
awakening, which is associated with the
`dharmakaya`. The other two function as activating
causes, of which the revealing cause refers to
`prajna`, while the conditioned cause is an
environmental cause, referring to the practice and
merits which result in liberation. The conditioned
cause can enhance the revealing cause which
manifests the basic cause. When the basic cause is
fully manifest, Buddhahood is attained.
(14) `Taisho` 34, 882c.
(15) `Taisho` 35, 905a.
(16) `Taisho` 34, 882c.

p.160

whether the icchantika has Buddha Nature and will
eventually become a Buddha. The key issue lies in
the question of the innate existence of Buddha
Nature or inherent good in the icchantika. All
schools which affirm Buddha Nature teachings hold
that innate Buddha Nature exists universally, and so
the icchantika is eventually certain to become a
Buddha. What then is the difference between a Buddha
and an icchantika? Here Chih-i creatively
reinterprets the issue through a distinction between
"empirical good" and "empirical evil." He divides
both good and evil (or, in the Ta-ch'eng
chih-kuanfa-men's terminology, purity and impurity)
into inherent and experiential aspects. That is,
inherent good and inherent evil are objective and
ontologically existent, while empirical good and
empirical evil are subjective and experientially
existent. A Buddha who has attained perfection in
compassion and wisdom is subjectively devoid of
acquired impurity, but objectively possesses the
innate nature of impurity. On the contrary, the
icchantika who has engaged in nothing but impure
activities is subjectively destitute of acquired
good, but objectively endowed with the nature of
purity.

The third question and answer are:

Question: Why is it that inherent good or
evil cannot be eradicated?

Answer: The nature of good or evil is simply
the entrance into the dharma consisting in
good or evil. This nature cannot be changed.
No one in the past, present, or future can
destroy it, neither can it be eradicated. For
example, even though a demon might burn up
all the Buddhist scriptures, how could the
activities of inherent good come to an end?
Even though the Buddha might burn up all
evils, how could the nature of evil come to
an end? Consider another example: although
Emperor Ch'in had burned books and buried
Confucian scholars alive, how could he ever
destroy the nature of good or evil?(17)

The theoretical basis for the ontological
existence of inherent good and evil lies in the
immutability of the basic nature of good and evil.
Chih-i called this nature an "entrance into the
dharma," indicating symbolically thereby that the
Buddha enters dharma through the accomplishment of
empirical good and the elimination of empirical
evil, while the icchantika enters by the performance
of empirical evil with an absence of empirical good.
Although the entrance serves as both exit and
entrance, it remains itself unchanged. Similarly,
empirical good and evil serve as the entrances to
the states of Buddhahood and icchantika, though the
basic nature of good and evil remain essentially
unchanged.

Since the Buddha has eradicated empirical evil
and at the same time retains inherent evil, there is
a question as to whether the Buddha's inherent evil
will give rise to empirical evil. By the same token,
although the icchantika has not created
------------------------
(17) `Taisho' 34, 882c.

p.161

empirical evil, he or she does possess inherent
good. The question then is whether it is still
possible for the icchantika to create empirical
good. The fourth question and answer deals with this
issue. It reads:

Question: Can the icchantika whose nature of
good is not eliminated still produce
empirical good? Can the Buddha whose nature
of evil is not eliminated still produce
empirical evil?

Answer: The icchantika does not comprehend
the true nature of good. As a result, he is
tainted by good and can produce empirical
good to counteract all evils extensively.
Although the Buddha does not eliminate
inherent evil, he comprehends [the nature of]
evil. As a result he can exercise mastery
over evil and is not defiled by it.
Furthermore, because his empirical evil never
arises, the Buddha will never create evil
again. Due to his control over evil, he can
freely make use of evil in order to teach
sentient beings. He utilizes evil all the
time, and is never contaminated by it.
Because he is not defiled, empirical evil
does not arise. How can the icchantika be
likened to the Buddha? If the icchantika
comprehends [the true nature of] good and
evil, he is no longer an icchantika.(18)

The statement that the icchantika whose nature
of good is not eliminated can still produce
empirical good may be examined from two points of
view: first, why is a person an icchantika? And
second, what is his potential for realizing
Buddhahood? The answer that Chih-i gives to the
first question is that the icchantika does not
understand the true meaning of inherent good.
Because of this it is said that he is "tainted by
good", a statement which requires clarification.
Here, "good" does not refer to inherent good, but
rather to a kind of adventitious good that is only
partially good. The icchantika does not understand
that both inherent good and inherent evil are
originally empty of self-nature; therefore,
attachment to them arises. This attached good is
said to be defiled or "tainted". Nevertheless, even
the defiled good which he experiences, since it is
inevitably imbued with undefiled inherent good, is
capable of counteracting evil. When the icchantika
overcomes evil with experienced good and realizes
that the nature of good and evil are empty and
unsubstantial, he will no longer be an icchantika.
As to the icchantika's possibility of realizing
Buddhahood, it lies in the permanent and innate
presence of inherent good which becomes activated
when stimulated by favorable conditions. As long as
the existence of universal Buddha Nature applies,
the icchantika's future realization of Buddhahood is
guaranteed, although its actualization depends on
various favorable circumstantial factors.

If the icchantika can produce empirical good
from the inherent nature of good, can the Buddha
similarly produce evil from the inherent nature of
evil? The
--------------------
(18) `Taisho` 34, 882c.

p.162

answer is negative, and the reason is that even
though retaining inherent evil, the Buddha will not
commit empirical evil even when producing evil. The
terminology differs here from that reported above on
p. 154. Here, "committing empirical evil" means to
engage personally in evil actions, something which
the Buddha has already abandoned. "Producing evil"
means to manifest empirical evil, which means that
the Buddha's mastery over evil renders it possible
to manifest (i.e., to produce) evil without being
tainted by it. The manifestation of evil motivated
by compassion on the part of the Buddha is necessary
in order to teach and help sentient beings who are
immersed in the defiled world.

As we can see, Chih-i takes the existence of
inherent evil in Buddha Nature as the basis for the
Buddha's compassionate activities. The theory of
inherent evil is intended to bring the Buddha into
touch with the real world of misery and suffering,
that is, it is an attempt to humanize the Buddha
without undermining his supreme qualities. At this
point we may ask an important question: why is it
necessary for the Buddha to possess inherent evil in
order to carry out the work of benefitting
sentient beings? Chih-i responded to this question
in his Kuan-yin hsuan-i:

According to other schools, the [mind of the]
icchantika who is destitute of good is able
to produce good because he or she is perfumed
by the `alayavijnana`. The `alayavijniana` is
neutral by nature and the basis both of all
the seeds of ignorance and of good and evil.
The icchantika has not eradicated ignorance
but is able to produce good. The Buddha, who
has eradicated ignorance, is not subject to
perfuming [from the `alayavijnana`; therefore
for him evil does not arise. If the Buddha,
then, wants to teach and transform sentient
beings by means of evil, he has to manifest
'supernatural power with intention'.(19)

Here "the other schools" are the Northern
Branch of the Ti-lun School and the She-lun School.
They assert that the `alayavijnana` is the
storehouse consciousness containing the seeds of all
good and evil. Since the `alayavijnana` functions in
this way for icchantikas, the seeds of empirical
good can grow through the permeating influence of
inherent good. On the other hand, since the
`alayavijnana` has been transformed into `jnana`
(wisdom) in the case of the Buddha, the seeds of
evil are completely eliminated. In other words,
according to these schools the Buddha is free from
defilement and abides in absolute purity. Although
immune to evil, the Buddha can still perform the
work of helping and saving living beings by
utilizing empirically evil methods; to do this he
has to manifest supernatural power "with intention".
Such activity does not seem culpable to the Ti-lun
or She-lun schools. However, Chih-i criticized this
explanation:
----------------
(19) `Taisho` 34, 882c.

p.163

If evil is completely eliminated at the stage
of Buddhahood, the Buddha has to elicit an
intention in regard to evil in order to help
sentient beings. This is as artificial as a
man painting a picture. However, just as a
mirror without motion can reflect images
spontaneously, the inconceivable principle
should be able to manifest evil. If the
Buddha has to bring forth a conscious in-
tention [in order to help sentient beings],
how then is the Buddha different from a
non-Buddhist?(20)

As this passage indicates, Chih-i does not
question the explanation of the Buddha's ability to
perform good deeds, although he is immune to
inherent evil. His criticism focuses rather on the
necessity of the Buddha's conscious intention in
regard to evil in performing good deeds. In the
Fa-hua hsuan-i ("The Profound Meaning of the Lotus
`Sutra`"), Chih-i distinguishes three kinds of
supernatural powers: (1) the intentional
supernatural powers of the non-Buddhist; (2) the
undefiled supernatural powers of the `Hinayna`; and
(3) the ultimately true supernatural powers of the
`Mahayana`.(21) The Buddha has the greatest
supernatural powers. These differ from those of
others in that thay are completely unintentional and
effortless. According to the `Mahayanasangraha`, the
`dharmakaya` of the Buddha has absolute self-mastery
or freedom in ten respects,(22) and the Buddha devotes
himself in altruistic endeavours spontaneously and
effortlessly. Vasubandhu explains the meaning of
"effortless" by saying:

Intention means making effort, responding to
conditions pertaining to the three worlds,
and having the thought that one has oneself
done, is doing, or will do something. To have
no such thought is to do things effortlessly.
(23)

Only that supernatural power which is exercised
unintentionally and effortlessly can be said to be
masterful. According to T'ien-t'ai, in order to
activate freely the self-mastering supernatural
powers in response to living beings' needs, the
nature of the Buddha must contain latent elements
which correspond to those of living beings, which of
course comprise both good and evil. Since the Buddha
certainly has absolutely free and self-mastering
supernatural power, the logical conclusion is that
the elements of evil must necessarily be innate in
the nature of the Buddha.
------------------------
(20) `Taisho` 34, 882c-883a.
(21) `Taisho` 33, 692b.
(22) The ten aspects of self-mastery are those
regarding the mind, wealth, karma, birth, life,
happiness, vows, knowledge, wisdom, and dharma. See
Paul J. Griffiths et al., The Realm of Awakening: A
Study and Translation of Chapter Ten of Asanga's
`Mahayanasangraha` (New York, 1989), 77-81.
(23) `Taisho` 31, 262a.

p.164

The Doctrinal Context for the Theory of lnherent
Evil.

The fundamental basis for the T'ien-t'ai theory
of inherent evil is the absolute identity of
contrasts which unifies and harmonizes all opposites
or dualistic qualities. The theory of the complete
hairmony and identity of contrast or duality has its
root in the principal T'ien-t'ai teachings: the
"mutual encompassing of the realms," the "hundred
realms and thousand suchnesses;" the "three thousand
worlds immanent in one moment of thought," and the
"three tracks."

For example, we may take the teaching of the
three tracks to explain what the theory of the
identity of opposites signifies in the so-called
"exclusive perfect teaching of T'ien-t'ai." It is in
the Fa-hua hsuan-i that Chih-i set forth the three
tracks and explained their relationship:

The three tracks are: (1) the track of true
nature; (2) the track of contemplation and
illumination; (3) the track of assistance.
Although these are three in name, they are
the Dharma of the `Mahayana`. These three are
not three, for they can be taken
holistically. Yet the one is also not one,
for it can be taken as [distinctively]
three.(24)

In the perfect teaching, the "track of true
nature" refers to the substance of ultimate truth
(`bhuatatathata`). When this is fully revealed, the
`dharmakaya` becomes manifest. The "track of
contemplation and illumination" refers to ultimate
emptiness (`sunyata`), the realization of which
leads to `prajna`: The "track of assistance" refers
to the numerous virtues of the `Tathagata`, the
realization of which is liberation. The relation of
these tracks is one in three and three in one. Taken
separately, the "track of contemplation and
illumination" and the "track of assistance" can be
contracted; that is to say, only through the
contracting force of the "track of assistance" can
the "track of true nature" be realized. Thus it is
said that bodhi without the impetus of `klesa`
cannot be true bodhi. Applying this theory to the
contrasting conceptions of good and evil, Chih-i
thus says in the Fa-hna hsuan-i:

The mind of man encompasses the ten realms,
which in turn innately comprise the nature
and characteristics of good and evil. The
nature and characteristics of evil are simply
the nature and characteristics of good. From
evil comes good; apart from evil
------------------------
(24) `Taisho` 33, 741b.

p.165

good does not exist. To turn evil around good
is accomplished.(25)

Chih-i thought that all defilements are nothing
but the seeds of Buddhahood. The two are mutually
identical and interpenetrating. At the stage of an
ordinary person, evil functions as an assisting
element, since "enlightenment is innately existent
in evil." Objectively speaking, evil is illusory and
subjectively speaking it is controllable. Evil does
not obstruct the way, so `klesa` is bodhi.

In the case of a Buddha, evil functions as a
self-stimulating force, which becomes actual as the
spontaneous flow of the Buddha's compassion. This
concept of the identity of good and evil is closely
connected with the T'ien-t'ai philosophy of the mind
encompassing the ten realms. The ten realms of
existence include those of the hells, hungry ghosts
(preta), animals, asuras, human beings, gods,
`sravakas`, pratyekabuddhas, bodhisattvas, and
Buddhas. These ten realms are mutually immanent and
inclusive. One realm comprises all the other nine
realms, and in each realm the other nine are
included. Each element of existence is present in
every other. The realm of the Buddha also includes
the elements and nature of the other nine realms. In
other words, hell is not different from the
Buddha-realm, and vice- versa.

When the theory of the identity of the ten
realms is extended, it develops into the theory
of"the hundred realms and thousand suchnesses,"
which states that every one of the ten realms
involves the ten features of suchness.(26)Since each
realm involves the other nine realms, there are one
hundred realms possessing the ten features of
suchness of each, bringing the number up to one
thousand. Each realm further contains three distinct
worlds: (1) the five skandhas; (2) all living
beings; and (3) countries and plants, each again
consisting of the ten features of suchness. Thus we
arrive at a total of three thousand worlds.

What makes the T'ien-t'ai teaching unique is
that it directly acknowledges the identity of the
"three thousand dharmas which exist by nature from
the very beginning" (`li-chu` san-chien) with the
"three thousand dharmas which are created phenomena"
(shih-chu san-chien). When the a priori (li), and
the a posteriori (shih) are considered to be one and
the same, and the three thousand dharmas are
instantaneously immanent in one moment of thought,
the perfectly harmonious T'ien-t'ai philosophy is
established. The T'ien-t'ai considers its doctrine
of perfect harmony and interpenetration superior to
the doctrine of other schools which teach that
"because of the reality [of Buddha Realm] one severs
the other nine [realms]" `yuan`-li tuan-chiu). This
is because in these schools the a priori reality
(li) of the Buddha realm leads to the severance of
the other nine realms of existence. So these schools
maintain that only the realm of the Buddha is a
realm of absolute purity which thus transcends the
other nine realms. The T'ien-t'ai school's critique
of this
--------------------
(25) `Taisho` 33, 743c.
(26) The ten features of suchness are: form,
nature, substance, power, action, cause, condition,
effect, reward, and harmony of the beginning and
end.

p.166

position is that a Buddha in a world isolated from
others is like a perfect person who is incapable of
doing any evil. If such a person does evil it is
only because he is forced to by evil people. By the
same token, the Buddha in the teaching of yuanli
tuan-chiu possesses no other qualities than good.
This being the case, when the Buddha manifests
himself in the other nine realms, it is not out of
spontaneity, but only when he is forced to do so by
external conditions.

The `yuan-li` tuan-chiu theory stands in
contrast to the holistic T'ien-t'ai view of mind and
reality. This view is that "all things are
interrelated in an endless dialectical matrix of
relationship, i.e., all-in-one and one-in-all."(27)
T'ien-t'ai accepts the presence of the Buddha in
hell and the presence of hell (evil) in the Buddha,
because any one realm is present in every other. In
this teaching the Buddha retains his inherent evil,
from which he manifests impure activities for the
sole purpose o f moving freely in the impure realms
to save sentient beings. The T'ien-t'ai concept of
the Buddha is based on a realistic humanism rather
than on an idealistic concept of transcendence.
Therefore, the theory of inherent evil in the Buddha
is not as unorthodox as some other schools have
maintained.

The Problematic and Significance of the Theory
of lnherent Evil in the Buddha

Since the T'ien-t'ai theory of inherent evil in
Buddha Nature is unique and radically different from
the traditional concept of the nature of the Buddha,
it engendered criticism both within the T'ien-t'ai
School itself and from other schools. The most
critical and systematic response comes from Fujaku
Tokumon, a Japanese Pure Land monk-scholar of the
eighteenth century. In his `Shikyogishuchu`-`senyo`
(Essence of the Collected Commentaries on the
Ssu-chiao-yi), Fujaku set forth his criticism in
five points.(28)

First, Fujaku points out that the T'ien-t'ai
doctrine of inherent evil goes against the widely
accepted `Mahayana` doctrine of Buddha Nature and
reality. He says that the `Mahayana` teachings are
divided into the "temporal" and then "real." The
teachings of Hua-yen, T'ien-t'ai, the `Nirvana
Sutra`, etc., belong to the "real teaching" which
holds the `tathagatagarbha` doctrine to be the
essence of `Mahayana`. The `tathagatagarbha`
doctrine teaches an innately pure mind, Buddha
Nature, Buddha seed, etc., and maintains that all
beings possess the pure Buddha Nature. According to
the `sutras` of the `tathagatagarbha` corpus, the
`tathagatagarbha` represents the two aspects--
emptiness and non-emptiness. The `tathagatagarbha`
is
------------------------
(27)See Whalen W. Lai, "The Pure and the Impure:
The Mencian Problematik in Chinese Buddhism," in
Early Ch'an in China and Tibet, ed. Whalen W. Lai
and Lewis Lancaster (Berkeley, 1983), 299-326.

(28) The following arguments are cited from the
Essence of the Collected Commentaries on the
Ssu-chiao-yi, 16-29.

p.167

empty in that it is originally pure and thus
innately empty of impurity (evil), and it is innately
non-empty in that it is intrinsically endowed with
immeasurable virtues Since the `tathagatagarbha` is
totally pure, evil has no independent or permanent
place in either human or Buddha Nature. Exalting the
teaching of the pure mind in `tathagatagarbha`
doctrine as the ultimate reality, Fujaku thus
refutes the doctrine of inherent evil.

Second, as understood by Fujaku, the doctrine
of inherent evil also contradicts the T'ien-t'ai
teaching of "mutual interpenetration of the ten
realms." He reasons that the nine realms belong to
the "temporal" and that only the realm of the Buddha
is "real." As such, the real meaning of the teaching
of mutual interpenetration is to reveal that only
the realm of the Buddha is true reality, while the
other nine realms, arising from ignorance, are
devoid of true nature. To prove his point, Fujaku
quotes Chih-i's Ma-ho chih-kuan: "There is neither
good nor evil in the great emptiness of Dharma
Nature. It is due to people's delusions that they
see good and evil." Thus, he asserts that the theory
of inherent evil cannot be Chih-i's thought.

Third, Fujaku enumerates six points to
challenge the authenticity of the theory of inherent
evil. (1) The theory of inherent evil in Buddha
Nature fundamentally contradicts the Mahayana
teachings in general and the teaching of the
T'ien-t'ai school in particular as explained above.
(2) If the theory of inherent evil were the ultimate
and most unique teaching of Chih-i, then it would
have been elucidated in the most appropriate
sections of his masterpieces, such as the section on
the "wonder of the realm of the phenomenal" in the
Fa-hua hsuan-i, the "ten features of suchness" in
the Fa-hua wen-chu, the "Chapter of the Buddha Way"
in the commentary on the `VimaIakirtisutra`, etc.
The fact that none of Chih-i's major works
explicitly mentions this theory proves that it was
attributed to him rather than being his own idea.
(3) Fujaku points out that the works of Chih-i,
either written by him or recorded by his disciple
Chang-an, are excellent both in language and
thought, yet the Kuan-yin hsuan-i, especially the
section on inherent evil, is poor in literary style
and content. (4) The Kuan-yin hsuan-i quotes
passages on the Buddha's power of universal
manifestation from various `sutras`, using them as
scriptural authority to certify the necessary
existence of inherent evil in the Buddha. However,
Fujaku argues that the Buddhas or bodhisattvas who
manifest themselves in response to the needs of
sentient beings do so not through the working of
inherent evil, but rather out of the virtuous
functioning of their great wisdom and compassion.
Therefore, the existence of innate evil in the
Buddha cannot be justified in this way. (5) Chih-i's
Kuan-yin hsuan-i and Fa-hua hsuan-i contradict one
another in their definitions of the conditioned and
revealing causes of Buddha Nature. The former
defines the conditioned and revealing causes as evil
by nature, while the latter defines the revealing
cause as `prajna` and the conditioned cause as
myriad virtues, both being good by nature. (6)
Fujaku mentions that Chih-i critically refuted
heretical doctrines concerning the concept of
substantial nature, yet the theory of inherent evil
is similar to the `Sankhya` concept of Atman.
According to Fujaku, all of these six points prove
that the Kuan-yin hsuan-i is not Chih-i's work and
that he did not posit the theory.

p.168

Fourth, Fujaku quotes from the Awakening
of Faith in the `Mahayana` which mentions four
misconceptions about the doctrine of the
`tathagatagarbha`. One of these is to hold that evil
or impurity innately exist in the `tathagatagarbha`.
This concept is incorrect because impurity is taken
as a substantial reality, while in actuality
impurity is merely an illusion. Thus the theory of
inherent evil is a deviant view which needs to be
refuted.

Fifth, Fujaku criticizes the theory of inherent
evil in the Buddha as being anti-ethical. Although
he acknowledges that people like Tsin-hsi and
Ssu-ming who promoted this theory in order to
elevate the T'ien-t'ai teaching to a superior
position over other schools were not themselves
morally affected by this theory, he charges that it
may produce ill effects on later generations, for
people could erroneousiy employ the theory to defend
their misconduct.

Examining Fujaku's refutation of the theory of
inherent evil, we find that most of his arguments
are not above criticism. For example, Fujaku
questions the authorship of the Kuan-yin hsuan-i.
Despite his questionable arguments, even if the
Kuan-yin hsuan-i were not Chih-i's work, this cannot
be used as a reason to invalidate the theory itself.
In other words, the authorship of the Kuan-yin
hsuan-i and the theory contained in it are two
different issues. Another weak argument is Fujaku's
attack upon the theory based on his understanding of
traditional `tathagatagarbha` thought, for
T'ien-t'ai postulates the doctrine of evil within
Buddha Nature in full awareness that it differs from
traditional `tathagatagarbha` thought.

Although some of Fujaku's criticisms are not
convincing, he does raise two important points. (1)
The Buddha's universal manifestations in the nine
realms are not activated by inherent evil but by the
spontaneous virtuous functioning of the Buddha as
Dharmakaya.(2) The theory of inherent evil in Buddha
Nature could lead to unethical behavior.

Summary

Doctrinally, the theory of inherent evil is at
the pinnacle of the T'ien-t'ai philosophy of perfect
harmony and identity in which all realities
penetrate one another, each contained in each, and
all opposites are identified and harmonized. A
theory such as this naturally erases all dichotomies
such as good and evil, `klesa` and `nirvana`, Buddha
and sentient beings, and so forth. In this holistic
view, evil, no less than good, is an integral part
of the Buddha. Most significantly, from the per-
spective of the icchantika the theory implies
inherent good within all beings, for if evil is an
integral part of the Buddha good must similarly be
an integral part of the icchantika. Therefore, the
theory affirms the icchantika's Buddhahood and
Buddha's humanity.

From the religious point of view the theory
signifies the interrelatedness of life and points to
an inner dynamic of Buddhahbod. The element of evil
in the Buddha generates feelings of compassion to
view all fellow beings sympathetically, since he and
they have an identical human nature. In the
`Vimalakirtisutra` the

p.169

Buddha says: "Because sentient beings are sick, I am
also sick." We may assume that, motivated similarly
by compassion, the Buddha manifests evil in order to
relate to the nature of sentient beings who commit
evil. In this theory of realistic humanism, a bridge
is thus built between the Buddha and all sentient
beings.

Hank Johnson: Big Spender

Hank Johnson: Big Spender

Posted by Justin Higgins on April 2nd, 2008 in Corruption Democrats Justin Higgins's blog Add new comment Hank Johnson (D-GA) spent quite a bit of money paying the rent for his campaign headquarters. His rent was so large, that I suggest he go after his landlord for price gouging. The problem is, he is his landlord, and he's the one charging himself a huge sum of cash. The Majority Accountability Project has done some research and chronicles the ethically-shady move:

U.S. Representative Henry “Hank” Johnson, D-GA, pays more in rent for his campaign office than any other member of Georgia’s Congressional delegation, including the Peach state’s two U.S. Senators - a distinction made more dubious by the fact Johnson’s landlord is the law firm that bears his name.

A Majority Accountability Project (majorityap.com) review of the freshman Democrat’s financial disclosure forms, filed with the Federal Elections Commission (FEC), found that Johnson began paying Johnson and Johnson Law Group in Decatur, GA, $1500 a month in “rent for campaign headquarters” in April, 2007. Johnson practiced civil and criminal law at Johnson and Johnson for more than 30 years, where he was a partner with his wife, Mereda Davis Johnson.

A search of business records in the state of Georgia revealed that Johnson and Johnson Law Group was dissolved October 17, 2007, but Johnson again paid the firm a month later.

Johnson's using funds from his campaign, funds contributed by average folks, to line his own pockets. Johnson replaced Democrat Cynthia McKinney, and it's not looking like his ethics are any better. Culture of Corruption?

Congressman Hank Johnson Swears on a Bible

"Representative-elect Hank Johnson, a Georgia Democrat who ousted Representative Cynthia McKinney in the Democratic primary, became a Buddhist decades ago, though his family does not share that faith. A spokesperson said that Mr. Johnson plans to use a Bible, citing tradition."

Kind and Peaceful Words from Soka Spirit

New Priest for New York Temple
Daido Nakamoto, chief secretary of the Overseas Bureau of the Nichiren Shoshu priesthood, will be assigned to the Myo-setsu-ji temple in New York City.

According to Sekizan dayori, a publication known for its insider information about Nichiren Shoshu, Nakamoto's reputation is not very good. He is known for having an affair with prostitute in Italy, and there is suspicion of an extra-marital affair with a Hokke-ko member in Singapore.

Sekizan Dayori also states that Nichiren Shoshu Overseas Bureau Chief Urushibata essentially demoted Nakamoto by sending him to New York. Urushibata had the opportunity to get rid of Nakamoto when current New York chief priest Nagasaka expressed his wish to return to Japan.

"Base, Self Serving, Cowardly, Timid, Evil, Devious" SGI-USA Leaders according to Daisaku Ikeda

"By their silence" who, "failing to fight resolutely" and utilizing "their voices as weapons", refuse to debate this sole Kempon Hokke member who would outlaw the SGI and imprison their mentor for life if it were in his power.

President Ikeda's Words On Soka Spirit

It is especially important for leaders to be energetic. As leaders, we must courageously speak out against any evil that would cause suffering to our fellow members. (Jan.2.2006)

Construction entails an all-out struggle; destruction can happen in an instant. Should evil flourish, good will perish. As long as there are courageous people who will battle selflessly against corruption, good can be protected. But if that spirit is lost, destruction will begin immediately. (Jan.2.2006)

Base, self-serving people must not be allowed to exploit the Gakkai or the members’ faith. Never give anyone the kind of special status that would place them above criticism even when all around them know something is wrong with their behavior. (Jan.2.2006)

Always speak out boldly against wrongdoing. Corruption should be denounced unequivocally. Don’t be timid or cowardly. Cowardice is a form of dishonesty, and dishonesty is evil. (Jan.2.2006)

Those who neither act nor speak out against wrongdoing when they see it will be guilty of the same offense. This will only erase the good fortune and benefit that they have accumulated thus far. (Jan.2.2006)

The truly good are those who battle against evil. Buddhism entails a constant struggle against the devilish functions that cause people misery. (Jan.2.2006)

It is proper and just to strictly refute evil. To do the right thing, one must be strong; without strength, one will not be able to uphold what is right. Justice and courage are inseparable. (Jan.2.2006)

Power-hungry tyrants, on the other hand, ignore or denigrate the supreme value of the individual, seeing people only as faceless masses. Anyone who does this is on a par with such dictators as Adolf Hitler. (Jan.6.2006)

Hitler had no conception of the dignity of the individual. He was only interested in people as a mass. This is because as far as tyrants are concerned, people are just a means to an end. (Jan.6.2006)

Dictators seek to use the people to further their own greed and ambitions, to cleverly manipulate them. The way of the Soka Gakkai is diametrically opposed to such human exploitation. (Jan.6.2006)

The organization does not come first and the individual second. Everything starts with the individual and through individuals uniting strongly together. Losing sight of this fundamental point can have terrible consequences. Anyone who sees the Gakkai and its members as nothing but a means to advance personal ends, just like the tyrants I have described, is a person of the purest evil. (Jan.6.2006)

In one passage from this classic text, Confucius replies to a question from a disciple, saying, “Promote the upright, place them above the crooked, and you shall make the crooked upright.”(Jan.12, 2006)

In other words, the upright must be placed above the wicked and be allowed to give full play to their potential. Upright people must be given opportunities to contribute and use their talent and ability, and be empowered. This is the key to an organization achieving sound and healthy development, while correcting and eradicating evils. (Jan.12, 2006)

To remain silent and passive in the face of evil is itself an evil act. As founding Soka Gakkai president Tsunesaburo Makiguchi noted, those who pretend not to see a wrong or injustice are, by their silence, contributing to its escalation and end up no different from the wrongdoers. Kosen-rufu is a struggle of words and ideas. As such, we must fight resolutely against erroneous ideas and falsehoods that cause people suffering and misery. (1/27/2006)

Our weapons are our voices, our words. Our aim is to expose evil for what it is and awaken people to the truth by speaking out for what is just and true and engaging in courageous dialogue. Then we can all walk along the great path of happiness together. That is the very essence of our struggle to introduce Buddhism to others.(1/27/2006)

President Makiguchi used to insist that an organization had to be reformed not from the top down, but from the bottom up. Have the courage to speak out against anything that threatens to obstruct the advance of kosen-rufu. If you think something is wrong, say it, no matter who the other party in question might be. There's no need to be meek and quiet. Remaining silent is just cowardice, and, depending upon the situation, can help perpetrate wrong.(1/27/2006)

Let me again share some teachings of Mr. Toda. On one occasion, he said: "People who are lax toward evil, people who do not fight against wrong, no matter how good-natured they are or how impressive they may appear on the surface, ultimately have no principles, no convictions. They have no real character, either. They are devious, self-serving individuals."(1/27/2006)

He also declared: "We don't need cowards in the Gakkai. Anyone who is not enraged by injustice can leave! I'll go on fighting if I'm the only one left!" No matter what fine-sounding speeches they might make, those afraid to fight our attackers are not qualified to be leaders in our organization. A strong resolve and concrete efforts to battle those who seek to damage the Soka Gakkai or who try to cause harm to one's mentor are the essence of a true leader of kosen-rufu.(1/27/2006)

Mr. Toda always said: "Unity is the guiding principle of the Soka Gakkai." We must not allow anyone or anything to destroy that unity and divide our members. Those who stand on the side of truth must be strong and show proof that truth and justice always win. We must make this a rule as clear and certain as a mathematical principle. (2/8/2006)

The French mathematician and philosopher Blaise Pascal (1623-62) declared: "When arguments are opposed against one another, those which are true and convincing confound and dissipate those that are no more than vanity and falsehood." Those who have truth on their side can, by their very nature, dispel those who purvey only lies. And at the same time, to compromise with falsehood is cowardice and weakness. This is even more so in our case as practitioners who uphold the correct teaching of Buddhism. Truth and justice must win out. Error and evil must be vanquished. This must be the iron rule that guides our struggle at all times.

The French author George Sand (1804-76) wrote: "To call attention to an evil is to combat it." Please don't ignore evil or injustice when you see it. Such inaction makes you complicit in wrongdoing. This was also the teaching of President Makiguchi.

The American civil rights activist Virginia Durr (1903-99) declared: "It seems to me that tolerance of evil has produced so much worse evil." And it was her conviction that no matter what happened, she would continue the fight against perpetrators of injustice. SGI members are trusting, good-hearted people. As a result, there are always cunning and devious individuals ready to take advantage of them. Please never be deceived by such people. Don't be foolish and allow them to get away with their schemes. It is vital to be unrelenting in the struggle against injustice and corruption; otherwise, the good and decent will suffer.

We must maintain a vigorous offensive against the corrupt and unscrupulous. Doing so is the highest form of justice; it is the greatest good. It is also important to take quick and decisive action in this struggle. Hesitating only aids the spread of evil. Don't overlook the smallest warning sign. Leaders must fight resolutely to preserve the pure realm of the Soka Gakkai.

There have been those who gained social prominence thanks to the Gakkai's support, only to become consumed by personal ambition and self-interest and turn around and betray their fellow members.The ancient Roman philosopher and orator Seneca said: "[Ingratitude] is, indeed, a heinous vice, it is intolerable."

I have spent my life fighting against such ingrates while protecting President Toda and working to make all his plans and ideals a reality. Just like there is only one sun in the sky, I have struggled over the years with the conviction that for me there is only one mentor, and that is Mr. Toda. I have triumphed over every obstacle and adversary that sought to block the path of kosen-rufu. That is why the Gakkai has prospered and grown into the organization it is today.

Asai: Nichiren's View of Humanity

http://www.nanzan-u.ac.jp/SHUBUNKEN/publications/jjrs/pdf/547.pdf

Some Questions Have Been Raised

Question:
To whom are you directing your criticisms?

Answer:
Generally, to the SGI, NST, HBS, RKK, and all misleading religions and philosophies. Also generally, to those groups who slander the Kempon Hokke or me personally. Of course, the sharpest criticisms are directed to those groups with the greatest influence in the Nichiren community.

Specifically, to those individuals who distort the teachings of the Lotus Sutra and Nichiren Daishonin. Also specifically, to those individuals who slander the Kempon Hokke or me personally. Of course, the sharpest criticisms are directed to those individuals with the greatest influence in the Nichiren Community.

Question:
Who are exempt from your criticisms?

Answer:
Those whose transgressions are slight.

Lets See the SGI Teachings One More Time

"Although LS and Gosho are great teachings, they are limited to
certain countries (Asian countries) and certain era (India 6 centuries
BC, or 13th century Japan). It may need some explanations and
interpretations in applying their principles to modern times and to
other countries, such as Western countries and Africa. The person
who is doing this unprecedented task is SGI President Ikeda. With
his Ichinen and wisdom, Nichiren Daishonin's teachings has spread
to 14 million people in 128 countries. President Ikeda is the mentor
for our Buddhist practice. There is no other person in the world who
can do this. . . . KHS members assert that LS and Gosho can be
understood clearly by reading and interpreting as they are. This is an
arrogant attitude. When someone falls into arrogance that he/she
can understand everything by him/herself, the individual growth
stops and he/she will fail to attain enlightenment. Buddhism is
profound. No matter how many years we practice, still we always
make new discoveries when we read Sensei's lectures and
speeches." (SGI anti Kempon Hokke Web Site)

Nichiren On Joy

"Because passing a lifetime is of no extent, no matter how many strong enemies keep coming back, by no means have a backsliding or fearful mind! Even though one's very neck they slice with a saw or the belly they rake with a sharp tool, or drive a rope through the feet with an awl, as long as life goes on, we should chant Namu Myoho renge kyo, Namu Myoho renge kyo. And if we die, chanting as we die, then Shakya, Taho, and the Buddhas of the Ten directions who promised at the assembly on the Spiritual Mountain, will instantly come flying, rushing to our side, taking us by our hands and shoulders along with the Two Saints, the Two Devas, and the Ten Rakshasa Women who protect those who receive and keep (the Lotus Sutra). The other various devas and good deities will hold the heavenly canopy and raise the banner, and guarding us, they will accompany us to the Jeweled Land of Tranquil Light. Oh, how joyful; of how joyful! (On Practice According to the Preaching)

Kempon Hokke Daimoku, Hoben-pon, and Jiga-ge

http://community.beliefnet.com/?page_id=1

Enjoy!

Mark

Kempon Hokke Sutra Books Have Arrived, Na Mu Included At No Extra Cost

Annotated, $3.00 contribution suggested. Hoben-pon and Jiga-ge in both sino-japanese and english.

One such annotation, under the heading, Hoben-pon ("Having the Immeasureables13, the Unhindered14, the Powers15, Fearlessness16, Trance17), for example,

17. "Trance: The Trance of Reality; the trance is the Shuryogon (Surangama) Trance (the firmly heroic samadhi whereby the Buddha destroys the delusions of the demon Mara's armies.) In later translations, trance is rendered, 'guiet meditation.'"

Na Mu

The SGI no longer even chants the "Hiki" Daimoku (Namu Myoho renge kyo) before or after Gongyo. They throw out Mu as if it were a worthless piece of garbage although Nichiren always inscribed and chanted Na Mu. It is as if one would expect a computer to function with out a storage controller, a car to run without a fuel pump, or a person to subsist solely on carbohydrates and fats, foregoing proteins.

Namu WHO?

On the Gohonzon not every person or being is preceded by Namu, except on the DaiHonzon of 1274 and this Gohonzon doesn't have the samsaric beings (the asuras, the dragon kings, devedatta, etc). What can we glean from this? Not everyone is worthy of our devotion. Note for those who are wont to misqoute me, I didn't say everyone is not potentially a Buddha only that, if we are to become Buddha, it is very important to whom we offer our devotion. We may even offer our devotion to the provisional Bodhisattvas because Namu precedes their inscription on the Gohonzon and despite Devedatta being inscribed on the Gohonzon he, for example, is not preceded by Namu. The heretical Nichikan No-Honzon doesn't even have the enlightened provisional Bodhisattvas inscribed on it, let alone them being preceded by Namu. This signifies that the virtues of these Bodhisattvas are absent from the members of the SGI.

Part 2: Cause and Effect Versus Jesus

Continued from previous post.....

Nichiren furthermore teaches:

Lessening the Karmic Retribution

There were two brothers called Suri and Handoku1. Both of them
answered to the name Suri Handoku. You three believers are like
them. When any one of you comes, I feel as though all three of you
were with me.

The Nirvana Sutra teaches the principle of lessening karmic retribution. If one's heavy karma from the past is not expiated within this lifetime, he must undergo the sufferings of hell in the future, but if he experiences extreme hardship inthis life, the sufferings of hell will vanish instantly. When he dies, he will obtain the blessings of Rapture and Tranquillity, as well as those of the three vehicles and the supreme vehicle. Bodhisattva Fukyo was not abused and vilified, stoned and beaten with staves without reason. He had probably slandered the True Law in the past. The phrase "after expiating his sins" indicates that because Bodhisattva Fukyo met persecution, he could eradicate his sins from previous lifetimes.

The twenty-four successors were all emissaries from the Buddha, who had
predicted their advent. Of these, the fifteenth, Bodhisattva Kanadeva, was
killed by a Brahman, and the twenty-fourth, Aryasinha, was beheaded by King
Danmira. Buddhamitra and Bodhisattva Nargarjuna also suffered many
persecutions. Yet others propagated Buddhism under the protection of devout
kings, without encountering persecution. This would seem to show that there are both good and evil countries in the world, and accordingly there are two ways of propagation, shoju and shakubuku. Persecutions occurred even in the Former and Middle Days of the Law -- even in India, the center of Buddhism. Now is the beginning of the Latter Day, and this country is far away from India. I therefore expected that persecutions would arise, and I have long been awaiting them.

I expounded this principle a long time ago; so it should not be new to
you. Kangyo-soku is one of the six stages of practice in the perfect
teaching. It means that one does as he speaks and speaks as he does.
Those at the stages of ri-soku and myoji-soku believe in the perfect teaching, but even though they praise it, their actions fail to reflect their words. For example, many people study the books of the Three Great Rulers and the Five Emperors, but there is not one case in ten million where society is governed as those ancient Chinese sages taught. Thus it is very difficult to establish peace in society. One may be letter-perfect in reciting the Lotus Sutra, but it is far more difficult to practice as it teaches. The Hiyu chapter states, "They will despise, hate, envy and bear grudges against those who read, recite, transcribe and embrace this sutra." The Hosshi chapter reads, "Since hatred and jealousy abound even during the lifetime of the Buddha, how much worse will it be in the world after his passing?" The Kanji chapter reads, "They will attack us with swords and staves...we will be banished again and again." The Anrakugyo chapter states, "The people will be full of hostility, and it will be extremely difficult to believe." These quotations are from the sutra, but there is no way of knowing when these prophecies will be fulfilled. In the past, Bodhisattva Fukyo and Priest Kakutoku read and lived these passages. But aside from the Former and Middle Days of the Law, now in the Latter Day, in all Japan only Nichiren seems to have done so. From my present situation, I can well imagine how followers, relatives, disciples and believers must have grieved when so many of their saints met persecution in the ancient days of evil kings.

Nichiren has now read the entirety of the Lotus Sutra. Even a single phrase or
passage will assure one's Enlightenment; since I have read the entire sutra, my
benefits will be far greater. Though I may sound presumptuous, my most fervent wish is to enable the whole nation to attain enlightenment. However, in an age when none will heed me, it is beyond my power. I will close now to keep this brief.

Nichiren

The fifth day of the tenth month in the eighth year of Bun'ei (1271)

Some of Nichiren's Thoughts On the Agamas (Hinayana)

The custom of referring to the teachings of the Agama sutras as Hinayana derives from the various Mahayana sutras of the Correct and Equal, Wisdom, and Lotus and Nirvana periods.

In the time of Emperor Kammu, the Great Teacher Dengyo refuted the Hinayana and provisional Mahayana teachings, and made clear the true significance of the Lotus Sutra.

They are like the monk Superior Intent who slandered Bodhisattva Root of Joy, or the Scholar Gunaprabha who behaved with contempt toward Bodhisattva Maitreya, thus inviting the terrible sufferings of the Avichi hell.

In the same way, confrontations between the Mahayana and the Hinayana or between the provisional and true teachings are comparable to disputes among rival houses; but among all the sacred teachings expounded by the Buddha in the course of his lifetime, the Lotus Sutra alone holds the position of absolute superiority.

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.

When one has had the rare good fortune to be born a human being, and the further good fortune to encounter the teachings of Buddhism, how can one waste this opportunity? If one is going to take faith at all, then among all the various teachings of the Mahayana and the Hinayana, provisional and true doctrines, one should believe in the one vehicle, the true purpose for which the Buddhas come into the world and the direct path to attaining enlightenment for all living beings.

Gone completely are those people with the capacity to attain enlightenment through either the Hinayana or the provisional Mahayana sutras.

In a country where the Hinayana has spread, one must refute it by means of the Mahayana sutras, just as Bodhisattva Asanga refuted the Hinayana teachings upheld by Vasubandhu.

[The unenlightened man replied: “The other day an eminent priest called on me and instructed me in the five precepts and the two hundred and fifty precepts. In truth I am deeply impressed with his teachings and find them most admirable. Although I know I can never equal the Honorable Ryokan, I have determined to do all I can to repair roads that are in poor condition and to build bridges over rivers that are too deep for wading.”

Then the lay believer gave him words of advice, saying: “Your concern for the way would seem to be admirable, but your approach is foolish. The doctrine you have just described to me is the lowly teaching of the Hinayana. That is why the Buddha has set forth eight analogies, and why Bodhisattva Manjushri has described seventeen differences between the Hinayana and the Mahayana. The Buddha has said, for example, that the Hinayana is like the light of a firefly compared to the brilliance of the sun, or like plain crystal compared to emerald. Moreover, the teachers of India, China, and Japan have written not a few treatises refuting the Hinayana teachings.

“Next, concerning your reverence for those who observe these practices, a teaching is not necessarily worthy of honor simply because its practitioners are respected. It is for this reason that the Buddha laid down the principle, ‘Rely on the Law and not upon persons.’

“I have heard it said that the sages of ancient times who observed the precepts could not bear even to utter the words ‘kill’ or ‘hoard,’ but would substitute some pure-sounding circumlocution, and when they happened to catch sight of a beautiful woman, they would meditate upon the image of a corpse. But if we examine the behavior of the priests of today who supposedly observe the precepts, we find that they hoard silks, wealth, and jewels, and concern themselves with lending money at interest. Since their doctrines and their practices differ so greatly, who would think of putting any faith in them?

“And as for this matter of building roads and constructing bridges, it only causes people trouble. The charitable activities at the port of Iijima and the collecting of rice at the Mutsura Barrier have brought unhappiness to a great many people, and the setting up of barriers along the seven highways of the various provinces has imposed a hardship upon travelers. These are things that are happening right in front of your eyes. Can’t you see what is going on?”]

Vatsa and Vaipulya were keen and perceptive, but still they confused the Hinayana and Mahayana sutras.

While one is practicing the teachings of the Lotus Sutra, one may surmount all kinds of difficulties occasioned by the evil forces of worldly life, or by the persecutions of rulers, non-Buddhists, or the followers of the Hinayana sutras.

It reproaches those in the ranks of ordinary beings and censures those in the ranks of sagehood, denies [provisional] Mahayana and refutes Hinayana.

Answer: The Buddha’s intent is difficult to fathom. Indeed, I am unable to grasp it. We may attempt to understand, however, by taking the Hinayana sutras as a point of reference. During the thousand years of the Former Day of the Law, Hinayana was fully endowed with the three elements of teaching, practice, and proof. During the thousand years of the Middle Day, teaching and practice alone remained; proof no longer existed. In the Latter Day of the Law, teaching alone remains; neither practice nor proof exists. On examining this from the standpoint of the Lotus Sutra, we find that in the thousand years of the Former Day of the Law persons who possessed all three had most probably formed ties with the Lotus Sutra during the Buddha’s lifetime. They were born again in the Former Day and were able to obtain the proof of Hinayana through its teaching and practice. Those born in the Middle Day had not developed strong ties to the Lotus Sutra during the Buddha’s lifetime.and were therefore unable to attain proof through Hinayana. They turned instead to provisional Mahayana and thus were able to be born in the pure lands of the ten directions. In the Latter Day of the Law, no benefit is derived from either Mahayana or Hinayana. Hinayana retains nothing but its teaching; it has neither practice nor proof. Mahayana still has its teaching and practice, but no longer provides any proof of benefit, either conspicuous or inconspicuous.

But when he preached the Lotus Sutra, he cast aside the various plants and flowers of the Hinayana doctrines and the provisional teachings, which correspond to the expedient means of the four flavors and three teachings, and explained the unique doctrine of Myoho-renge.

But although they have made depictions of the Buddhas of the Hinayana and the Mahayana teachings; of the Flower Garland, Nirvana, and Meditation sutras; of the theoretical teaching of the Lotus Sutra and of the Universal Worthy Sutra; of the Mahavairochana and the other True Word sutras; and of the Buddhas Shakyamuni and Many Treasures of the “Treasure Tower” chapter, the Shakyamuni Buddha of the “Life Span” chapter has never been depicted in any mountain temple or monastery anywhere.

The teaching, practice, and proof of this age differ greatly from those of Hinayana, provisional Mahayana, the pre-Lotus Sutra teachings, or the theoretical teaching of the Lotus Sutra.

Further, quote the third volume of The Annotations on “Great Concentration and Insight” that comments on this passage where it states, “Only those who have heard the Mahayana teachings in the remote past [can attain the way through practicing the Hinayana teachings],” and “Those who gained the way through the practice of the various sutras expounded before the Lotus were able to do so only because of their initial practice in the remote past.

Who among Ninsho’s followers in the Precepts school embraces even one of the prohibitions set forth in the Observance of the Precepts Sutra, the Meditation on the Correct Teaching Sutra, and other sutras, or truly observes the rules of discipline expounded in the Hinayana and Mahayana sutras, such as the Agama? Without doubt they are all destined to “fall into the three evil paths,” or even sink into the hell of incessant suffering.

In terms of Hinayana Buddhism, he explains that in the Former Day there are teaching, practice, and proof; in the Middle Day there are teaching and practice but no longer any proof; and in the Latter Day only the teaching remains, and there is neither practice nor proof.

Yet it does not even approach the Hinayana teachings of the Agama sutras, much less the connecting teaching, the specific teaching, or the perfect teaching.

This story is found in The Treatise on the Great Perfection of Wisdom. Once when Shariputra was practicing the bodhisattva way, a Brahman begged him for his eye. Shariputra gave it to him, but the Brahman was so revolted by its smell that he dropped and crushed it. Seeing this, Shariputra discontinued his bodhisattva practice, fell back to the Hinayana practice, and therefore was unable to attain Buddhahood.

It was similar to the oath taken when Bodhisattva Vasubandhu vowed never again to recite Hinayana sutras, or when Nichiren pledged that he would never recite the name of Amida Buddha.

The Meditation Master Tao-ch’o of China declares that during the first four of the five five- hundred-year periods, which constitute the Former and Middle Days of the Law, the pure Law of the Hinayana and Mahayana teachings will flourish, but that after the beginning of the Latter Day of the Law these teachings will all perish.

But in many cases, Hinayana doctrines prevailed over those of the Mahayana, or provisional sutras were permitted to overshadow and efface the sutra of the true teaching.

Therefore, if it had become apparent that the sacred teachings of Buddhism were not a unified doctrine but were divided into Hinayana and Mahayana, provisional and true, and exoteric and esoteric teachings, then some of the believers might have had doubts and turned instead to the non-Buddhist teachings.

Instead, T’ient’ai’s disciples followed the Hinayana precepts, which were grafted onto the perfect wisdom and perfect meditation— a rather ineffectual combination.

But he claimed that the one vehicle doctrine of the Lotus Sutra was a mere expedient teaching, and that the Agama sutras of Hinayana Buddhism
represented the true doctrine.

The priests of the Hinayana schools of the Dharma Analysis Treasury, Establishment of Truth, and Precepts will be the flames of anger that burn with jealous hatred of the Mahayana schools.

Purna discoursed on the Buddhist doctrine for the space of an entire summer, but he taught Hinayana doctrines to persons who had the capacity for Mahayana doctrines, and thereby turned them into Hinayana adherents.

And of course with Buddhist teachings, even if those of the Hinayana are correctly applied, then how could rain fail to fall? And how much more so if one uses a text such as the Mahavairochana Sutra, which, though inferior to the Flower Garland and Wisdom sutras, is still somewhat superior to the Agama sutras [of the Hinayana]! Thus rain did indeed fall, but the fact that it was accompanied by violent winds is an indication that the doctrines being applied were contaminated by grievous errors.

Those sutras that are called Hinayana are like small boats.

The teachings such as those of the non-Buddhist writings and those of the Hinayana and provisional Mahayana Buddhist scriptures all partially explain the phenomena inherent in one’s life.

Ashvaghosha soon thereafter wrote The Awakening of Faith in the Mahayana, in which he refuted Brahmanism and Hinayana.

Ashvaghosha and Nagarjuna, Asanga and Vasubandhu, and Lao Tzu and Confucius were all both sages and worthies of either the Hinayana teachings, the provisional Mahayana teachings, or the non-Buddhist teachings; however, none of them was a sage or worthy of the Lotus Sutra.

...However, we may set aside for now the three Hinayana schools [Dharma Analysis Treasury, Establishment of Truth, and Precepts]. They are like a message that is somehow sent to a foreign country by a private citizen and therefore lacks authority.

These fourteen men had of course studied the doctrines of the three Hinayana schools, [Establishment of Truth, Dharma Analysis Treasury, and Precepts]. But since the three Mahayana schools [of Flower Garland, Three Treatises, and Dharma Characteristics] had suffered a doctrinal defeat, we need hardly mention the Hinayana schools. However, there are some people today who, being unaware of what actually happened, believe that one or another of the six schools did not suffer a doctrinal defeat. They are like the blind who cannot see the sun and moon, or the deaf who cannot hear the sound of thunder, and who therefore conclude that there are no sun and moon in the heavens, or that the skies emit no sound.

The bodhisattvas Vasubandhu and Ashvaghosha were both on the point of cutting out their tongues because of the offense they had committed by adhering to Hinayana doctrines and criticizing Mahayana.

It might appear from this that the daimoku, or title, of any Agama sutra must contain all the teachings of the Buddhas, but in fact it contains only one Buddha, the Shakyamuni of the Hinayana teachings.

Indeed he went farther than this, declaring that the ordination platform at Kannon-ji temple in the western region [of Tsukushi], the ordination platform at Ono-dera temple in the eastern province of Shimotsuke, and the ordination platform at Todaiji temple in the central province of Yamato all stank with the foul odor of the Hinayana precepts and were as worthless as broken tile and rubble.

At that time an evil ruler will be in power, and evil monks, more numerous than the dust particles of the land, will argue with one another over the various Mahayana and Hinayana sutras.

As for the Hinayana precepts, the two hundred and fifty precepts were expounded for the heavenly gods by the great arhat Purna, but the layman Vimalakirti reprimanded him, saying, “You should not place impure food in a jeweled vessel.

All things considered, the reason the Venerable Maudgalyayana could not rescue his own mother from suffering was that he put his faith in the Hinayana version of Buddhism and devoted himself to the observance of the two hundred and fifty precepts.

Later, however, following the teaching of the Lotus Sutra to honestly discard expedient means the Venerable Maudgalyayana summarily rejected and cast aside the two hundred and fifty precepts of the Hinayana teaching and chanted Nam-myoho-renge-kyo.

The Latter Day of the Law is the proper time for the spread of the essential teaching, so the followers of Hinayana, provisional Mahayana, and the Lotus Sutra’s theoretical teachings will receive no benefit from their teachings, even though they are not guilty of any fault.

Moreover, when good wisdom gradually diminished and evil wisdom surpassed it in people’s hearts, the rulers tried to govern society with the wisdom of the Hinayana sutras, which are also included among the Buddhist scriptures, but the world was not at peace.

It is saying that the benefits of the five periods and eight teachings, of the teachings that are still in a certain dimension and that extend beyond, and of the Mahayana and Hinayana are all like shade, while the doctrine of the essential teaching is like a tree.

Leaving aside meditation and wisdom, we should note that, by means of the precepts they uphold, the various schools can be clearly divided into those of
Mahayana and of Hinayana.

The Hinayana teachings are divided into two schools, eighteen schools, or even twenty schools, but in essence they all expound a single principle, namely, the impermanence of all phenomena.

The doctrines heard by the assembly in the preceding forty-two years cannot in any way be compared with those of this sutra they were now hearing. Therefore, it is a grave error to assert that this sutra was preached for the sake of persons who can attain the way through the Lotus Sutra, but that it is useless for persons who can gain the way through the sutras preached earlier. In the case of the sutras preached during the previous forty-two years, since they were provided as expedient means for individuals each with a particular capacity or relationship, one can perhaps speak of them as being relevant to some persons but not to others. But in the case of the Lotus Sutra, the different capacities that had enabled individuals to benefit from hearing one or another of the earlier sutras were all drawn together and readied so that they became identical and pure; the sutra was preached to such people. Therefore, there can be no question of it being relevant to some persons and irrelevant to others.

How lamentable that the distinctions between Mahayana and Hinayana, or between provisional and true teachings, should become confused in this manner, so that the purpose of the Buddha’s advent has been lost, and people go about declaring that the Lotus Sutra is useless for persons with the capacity to attain the way through the earlier sutras. One should guard against and fear such errors! In past times there was a man known as the Great Teacher Tokuitsu who taught just this sort of doctrine to others and fully believed it in his own mind, reading the Lotus Sutra in the light of such an interpretation. But the Great Teacher Dengyo attacked him, saying that though he praises the Lotus Sutra he destroys its heart. After that, the Great Teacher Tokuitsu’s tongue split into eight pieces and he died.

How can there be anyone who still uses the Hinayana sutras?

Illnesses of the mind differ greatly in severity. The three poisons and the eighty-four thousand illnesses that afflict ordinary people of the six paths can be treated by the Buddha of the Dharma Analysis Treasury, Establishment of Truth, and Precepts schools, which derive from the Tripitaka teaching of Hinayana. However, if one tries to use the Hinayana teachings to cure the three poisons and eighty thousand illnesses that arise from slandering the Mahayana sutras, such as the Flower Garland, Wisdom, and Mahavairochana sutras, these illnesses will merely become worse and never be cured. They can be treated only with the Mahayana teachings. Moreover, if one attempts to use the Flower Garland, Wisdom, and Mahavairochana sutras, or the teachings of the True Word and Three Treatises schools to cure the three poisons and eighty thousand illnesses that arise when the practitioners of the various Mahayana sutras oppose the Lotus Sutra, those sicknesses will become all the more serious. To illustrate, the flames emitted by burning wood or coal can easily be extinguished by water, but if one pours water over a fire produced by burning oil, it will only burn more intensely, the flames mounting still higher.

Nor do they correspond to any of the eighty-four thousand diseases that can be treated with the Hinayana or provisional Mahayana teachings.

Similarly, the Flower Garland, Wisdom, Mahavairochana, and other sutras, when compared with the Agama sutras, are defined as Mahayana sutras; but they in turn fall within the category of Hinayana sutras, or sutras of the lesser vehicle, when compared with the Lotus Sutra.

As for me, I secluded myself in a scripture library, and after pondering the matters based on the Buddhist teachings, I concluded that, because the people revere the priests of provisional Mahayana and Hinayana teachings, such as True Word, Zen, Nembutsu, and Precepts, and make light of the Lotus Sutra, the heavenly kings Brahma and Shakra would rebuke them by ordering a country in the west to attack Japan.

However, in interpreting this passage, I say that the non-Buddhist scriptures are easier to believe and understand than the Hinayana sutras, the Hinayana sutras are easier than the Mahavairochana and other [Correct and Equal] sutras, the Mahavairochana and other sutras are easier than the Wisdom sutras, the Wisdom sutras are easier than the Flower Garland Sutra, the Flower Garland is easier than the Nirvana Sutra, the Nirvana is easier than the Lotus Sutra, and the theoretical teaching of the Lotus is easier than the essential teaching.

Answer: But how exactly should we describe slander of the correct teaching?? When the followers of non- Buddhist religions attack the Buddhist teachings, when followers of Hinayana attack Mahayana, when followers of provisional Mahayana look down on the teachings of true Mahayana, or when true Mahayana attempts to join forces with provisional Mahayana— when, in the final analysis, what is superior is designated inferior— such acts go against the Law and are therefore termed slander of the Law.

Illnesses of the mind differ greatly in severity. The eighty-four thousand kinds of illnesses of the mind that arise from the three poisons and that afflict ordinary people of the six paths can be treated by the Buddha of Hinayana and his teachings in the Agama sutras, or by the scholars and teachers of the Dharma Analysis Treasury, Establishment of Truth, and Precepts schools. However, if these Hinayana practitioners, in following their teachings, should turn against the Mahayana, or, even though they may not oppose Mahayana Buddhism, if the Hinayana countries think themselves equal to the Mahayana countries, the people will be plagued by sickness. If one attempts to cure such illnesses with Hinayana Buddhism, they will only become worse. They can be treated only by the votaries of the Mahayana sutras. Even within the Mahayana, if adherents of the Flower Garland, Profound Secrets, Wisdom, Mahavairochana, and other provisional Mahayana sutras confuse the inferior with the superior, and insist that the teachings of their schools are equal to or even surpass the Lotus Sutra, and if the ruler and others in high positions come to accept their assertion, then the three poisons and eighty-four thousand illnesses will all arise. Then, if those followers should try to cure these illnesses with the provisional Mahayana sutras on which they rely, the sicknesses will become all the more serious. Even if they try to use the Lotus Sutra, their efforts will fail because, although the sutra itself is supreme, the practitioners are persons who hold distorted views.

Nichiren's Mystical Experience

Sword over head, cosmic event, life spared. Not happy, happy, joy, joy, after three hours of Daimoku and an Ikeda video.

How Strange is Soka Gakkaism?

How strange from a Buddhist standpoint that no Flowers are allowed on the altar, no pictures of Gohonzon are allowed (so no study of Nichiren's Gohonzons), no statues of Shakyamuni Buddha, the Four Bodhisattvas, or Nichiren but giant portraits of Daisaku Ikeda, songs to Daisaku Ikeda, and endless study of the Human Revolution and the inauthentic Gosho such as the Heritage of the Ultimate Law of Life, not only are allowed but vigorously promoted.

Myomanji Temple