Kempon Hokke

The Opening of the Eyes Concluding Remarks

I really don't care if you read or take to heart my commentary on the Opening of the Eyes. The important thing is to read the Opening of the Eyes again and again. It is one of the two most important writings of Nichiren Daishonin. Every important doctrine of Nichiren Lotus Sutra Buddhism is contained therein. The Kempon Hokke faith and practice is completely in accord with the teachings of the Opening of the Eyes. You do not have to be member of the Kempon Hokke to follow the teachings in the Opening of the Eyes. However, if you are thinking about joining the Kempon Hokke you can be sure that the Opening of the Eyes teachings are our bones and marrow. Nichiju, the founder of the Kempon Hokke converted to Nichiren Lotus Sutra Buddhhism at the tender age of sixty-seven after reading the Opening of the Eyes. He was born on April 28th, the same day that Nichiren established Namu Myoho renge kyo. If your organization's or group's teachings are not in accord with those of Nichiren Shonin's then it is your responsibility as a disciple and believer of Nichiren Daishonin to awaken those whose faith and practice does not accord the Master's.

The Opening of the Eyes: Epilogue Persuasive and Aggressive Practices Chapter XI with Commentary by Margie Kilpatrick cont.....

M's Counterargument:

None of the goshos you quoted from are primarily about doing shakubuku to non-Buddhists.

NB Counterargument:

Are you saying that what was appropriate for the people of Japan, India, and China is not appropriate for people of every country in the world in the Latter Day of the Law? Christians, Jews, Muslims, Hindus, etc. are all not to be refuted? Mind you that nearly 94 percent of the people on this planet today are non-Buddhists. Are you saying that now, in what is supposed to be the proper time for shakubuku, percent of the people are not suited to this method of propagation?

The point is, no matter what the topic was, it is a fact that Buddhism spread through India, to China, and then to Japan through the use of shakubuku. Shakyamuni himself did shakubuku to non-Buddhists, and Nichiren refers to it as if he agrees. Nichiren also did shakubuku in reference to non-Buddhist teachings. Can you not see this? Nichiren was not against doing shakubuku to non-Buddhists. He went around doing shakubuku to Buddhists because in his country there were Buddhists all around. Could you see the stupidity of him spending most of his time refuting non-Buddhists, or instructing his disciples to do so, when there weren't any? He did say to do shakubuku, and he never said, "unless, of course, the world is overrun by non-Buddhists."

Think about Nichiren’s purpose in writing the things he did. Most of what he wrote was in response to questions from his contemporaries. Considering what he discussed about the topic of shakubuku, can you imagine what his contemporaries must have been saying? Apparently there wasn't a debate about the issue of whether shakubuku should be done on non-Buddhists. Why do you think he kept answering the question about whether Japan was suited to shakubuku and whether we should do shakubuku to Buddhists? His critics must have been saying that their time and country was not suited to shakubuku due to the fact that they were a Buddhist country. They must have been saying that shakubuku was reserved for non-Buddhists. Maybe part of the reason why he also calls some forms of Buddhism "non-Buddhist" in many places in the gosho was to make the point that they need to be shakubukued because their beliefs are actually non-Buddhist.

In the "Letter from Teradomari" (pg. 206) he uses the above-quoted argument to help make his case to his followers that his disciples should be behind him on the issue of shakubuku (and that IS the primary topic of the entire gosho). In the quote above, he's pointing out the similarities between his contemporary Buddhists and the non-Buddhists of former ages in order to make the point that if the non-Buddhists required shakubuku, then the erroneous Buddhists do, too, based on the similarity of their errors. Nichiren is essentially using Shakyamuni's actions (as if everyone would agree they were correct) as the basis of an argument to do shakubuku to Buddhists. Doesn't it seem, when reading the entire three paragraphs where he talks about it, that he was trying to convince his disciples that shakubuku is not reserved JUST for non-Buddhists, but for Buddhists and non-Buddhists alike? If Nichiren was against doing shakubuku to non-Buddhists, why would he have brought up the fact that Shakyamuni did it at all, much less in a letter about shakubuku? No matter what you think his reasons for using it in his arguments, the fact that he likened Shakyamuni's actions to his own proves that he must have thought it a good cause. Given this information, how could you possibly argue that he was against it?

6. M's Comment:

"If you see a reason to refute non-Buddhists to the best of your ability, go for it."

NB Comment:

I have. Thank you for the encouragement! I take it that you are conceding that it is correct for a person to refute non-Buddhists if that is what they are capable of doing. That is exactly what I believe. Obviously, if someone is not capable of doing shakubuku, then they should just chant. I believe that you are quite capable of doing shakubuku to non-Buddhists as well. Since Nichiren said to teach "to the best of your ability," that means that you will join me in doing shakubuku when you meet non-Buddhists, right? That would greatly please me, as that has been my purpose for having this conversation with you.

7. M's Argument:

"No one has stopped you from doing shakubuku to non-Buddhists."

NB Comment:

You're absolutely right about this statement. I strongly believe that we have control over the decisions that we make. Likewise, when others determine to do shakubuku to non-Buddhists, no one will stop them either. I will not allow anyone to stop me from fulfilling my mission. That is why, even though NBAA members have been banned from your organization's meetings in 4 cities, I have consistently maintained my determination to practice according to Nichiren's instructions no matter what. Even though the very people I trusted the most turned their backs on me, even though I face scorn and criticism from the people I thought were my closest friends, even though those who signed the vows I took were threatened with law suits for sharing them with the world, I have marched on...alone -- undaunted. And I will continue to "teach others to the best of [my] ability" no matter who rises up against me. This is my determination. This is my vow. When I made it, I didn't expect any opposition at all from your organization, but once I took it, I couldn't retreat. I won't retreat, even today. Even with your organization against me.

8. SG Argument:

"Your purpose of trying to enter our facilities is not because of your change of heart to return to a true faith. Your intentions are still to make distorted points among our pure-hearted members."

NB Question:

What distorted points? You already agreed that it's okay to do shakubuku to non-Buddhists. You agreed that it's okay to do shakubuku to Buddhists. Although you haven't mentioned it, I brought up the concept of relying on the Law, not on the person earlier. You made no comment about that, so I take it that you agree. I assume that you believe in chanting the daimoku. I assume that you believe in the power of the Gohonzon within. I assume that you believe in studying the gosho. I assume that you believe in enlightenment. That's pretty much everything, then. Since those are the concepts we teach to everyone, your organizations members or not, what distorted points are you referring to?

NB Comment:

Again, you're talking about me changing to conform to your organization without any evidence that I have been wrong. Furthermore, as I said earlier, the only way we could be accepted back into the fold would be to give up our teaching of shakubuku and the teaching to rely on the Law rather than on persons. Is that what you are referring to when you ask me to return to a "true faith"? Are you encouraging me to give up my vows for the sake of Buddhism? If you are, that is a very bad cause on your part. You should really be more careful in your comments.

9. SG Argument:

"We did not cast you out. You left our organization."

NB Counterargument:

I've repeatedly tried to talk with your members over the years and have been to their meetings as well, without incident. I am trying to work with your organization and have been all along. They have stopped me from going to the meetings and discouraged communication between myself and other members. They have done all of this despite my constant reassurances to them that I am not trying to get people to leave SGI or join NBAA, but only to encourage them to chant, study the gosho, do shakubuku, and rely on the Law as their guide to enlightenment. Think about it. Have I, even once, tried to get you to join NBAA? Have I tried to get you to leave your org? I told you to do shakubuku within your org. -- that it doesn't matter. I have tried to convince you to do shakubuku because I believe that doing shakubuku IS within your abilities.

I have said repeatedly that I want to work with your org. So, what am I to do now? What are you asking me to do? You have implied that I should renounce my vows in order to conform to their slander of those who do shakubuku. Well, that is not negotiable. I will NOT quit doing shakubuku in order to rejoin SGI. I will not quit encouraging people to read the gosho and interpret and apply it on their own. I will not quit teaching people to rely on the Law and not upon persons. I took those vows and I will not forsake them. Short of doing those things, what else can I do to join with your org? You tell me.

I have tried to focus on each of our personal practices rather than on organizational topics. I have explained that I cannot come into the fold of your org. without renouncing my vows, and I refuse to do so. If you are truly interested in my happiness, you will give me constructive arguments about things I can do to attain enlightenment rather than encouraging me to conform to an organization that slanders me for merely following Nichiren’s instructions. You must know, deep in your heart, that if I renounce my vows because of your anger toward me, I will never be able to attain enlightenment and will instead fall into hell. Yet, you are trying to encourage me to renounce my vows. How horrible! I think you do this because you have not been fulfilling your end of the bargain to chant one hour for my enlightenment before writing me, as I have been doing for you. Please consider my enlightenment when you attempt to teach me Buddhism. Likewise, I intend to continue to do the same for you.

I think we have come a long way in our dialogues and that greatly encourages me. I realize that you don't have to write me and that you have many other things to do in your daily life. I'm very glad you have maintained this dialogue with me despite all of that.

Thank youy very much.

The Opening of the Eyes: Epilogue - Persuasive and Aggressive Means of Propagation Chapter XI with Commentary by Margie Kilpatrick

The Opening of the Eyes: Epilogue - Persuasive and Aggressive Means of Propagation Chapter XI with Commentary

Some might say that Nichiren, who claims that followers of Amida Buddha and zen buddhism will fall in the hell of incessent suffering, is belligerent and therefore, would fall into the realm of asura. Moreover, it is said in the "Peaceful Practices" (14th) chapter of the Lotus Sutra: "Do not try to expose faults of other people or of other sutras and do not despise other monks." So, they might wonder whetheror not Nichiren has been abandoned by gods because he has not been following these words of the Lotus Sutra.

In response, I would cite the following words of Mo-ho chih-kuan:

There are two opposing ways of spreading Buddhism:
the aggressive and persuasive. Such statements in
the "Peaceful Practices" chapter as "do not be critical
of others" represents the persuasive way, while such
words in the Nirvana Sutra as "arm yourselves with
swords and sticks, and behead those who break the
teaching of the Buddha" stand for the aggressive way.
Though these two ways are opposite in nature, they both
benefit the people.

Grand Master Miao-le explains this in his Chih-kuan fu-hsiang-chuan hung chueh as follows:

Reguarding the two ways of spreading Buddhaism, it is
stated in the third fascicle of the Nirvana Sutra that those
who uphold the true dharma should arm themselves with
swords and bows and arrows even if they would not be able
to uphold the Five Commandments and maintain integrity.
And they should protect the true teaching as resolutely as
did the ancient king called Sen'yo the great, who is said to
have beheaded a Brhaman on the spot when the Brahman
slandered Buddhism. The sutra also cites as an example,
an order issued by a new doctor who found that the milk-
medicine prescribed by his predecessor was doing harm
to the people. It says, 'Those who would use it should be
beheaded." These are examples of an aggressive means of
spreading Buddhism. Although various scriptures preach many
ways of spreading Buddhism, they all reduce to these two
ways in the end: the aggressive and persuasive.

In his commentary on the Lotus Sutra (Fa-hua wen-chu), Grand Master T'ien-t'ai explains the difference between the aggressive means of the Nirvana Sutra and the persuasive means of the "Peaceful Practices" chapter:

Someone asked: "The Nirvana Sutra says that those
who wish to uphold the true dharma should befriend
themselves with the king, arm themselves with bows
and arrows, and crush the enemies of the true dharma.
The 'Peaceful Practices' chapter of Lotus, however, says
that they should keep distancefrom those in power, humble
themselves, and be kind to enemies. Is there not quite a
difference between the two, the harsh way of the Nirvana
Sutra and the gentle way of the Lotus. I say in response,
"Although the Nirvana Sutra preaches mostly the aggressive
means of propagation, it also preaches the benevolence of
the bodhiisattvawho loves all the people just as one loves an
only child. So, it is not that it does not recognize 'persuasion'
as a means of propagation. Although the 'Peaceful Practices'
chapter mainly preaches the gentle means of propagation,
another chapter of the Lotus Sutra says that anyone who does
harmto the practitioner of the Lotus would have his head split
into seven pieces. Thus, this sutra also endorses the aggressive
means. In other words, each of them preaches one or the other
as the situation demands."

Grand Master Chang-an in his annotations to the Nirvana Sutra states:

Reguardless of monks or laymen, those who uphold the
dharma should not lose sight of the fundemental aim of
spreading the great teaching even at the cost of Buddhist
commandments. Upholders of the true dharma can not
be concerned with trivial matters, as it is said in the sutra
that they would not maintain dignity. In the past when the
world was at peace and the true dharma could be spread,
it was only necessary for themto keep Buddhist commandments,
not arms. Today, however, when the world is in full danger
and the true dharma is hidden, they have to keep arms, not
Buddhist commandments. Reguardless of the past or present,
if the time is full of danger, they should arm themselves: and
if at peace, they should observe the Buddhist commandments.
Thus, the means of propagationshould be chosen according to
the conditions of the time; it can not be said to be one way or
another.

As for your criticism that I, Nichiren, am belligerent, I am afraid that scholars today probably agree with you. Even my own disciples can not get rid of the same doubts as yours and act just like men of issendai despite my repeated remonstrations. So I have cited interpretations of T'ien-t'ai and Miao-le just before to guard against such criticism.

Now, two ways of propagation, the persuasive and aggressive, are incompatible as water and fire. The fire dislikes the water and the waterhates the fire. Those who prefer the persuasive tend to laugh at those who practice the aggressive and visa versa. so, when the land is full of evil and ignorant people, the persuasive means should take precedence as preached in the "Peaceful Practices" (14th) chapter of the Lotus Sutra. However, when there are many cunning slanderers of the true dharma, the aggressive means should take precedence as preached in the "Never-Despising Bodhisattva" (20th) chapter.

It is the same as using cold water when it is hot and fire when it is cold. Plants and trees are followers of the sun, so they dislike the cold moon. Bodies of waterare followers of the moon, so they lose their true nature when it is hot. As there are lands of evil men as well as those of slanderers of the true dharma in this Latter Age of the Decadent Dharma, there should be both aggressive and persuasive means of spreading the true dharma. therefore, we have to know whether Japan today is a land of evil men or that of slanderers in order to decide which of the two ways we should use.

Suppose someone asks whether or not it would be effective to carry out the aggressive means of propagation when the time requires the persuasive means and visa versa. To this question I would say it would not be effective. It is said in the Nirvana Sutra:

Bodhisattva Kasyapa inquired of the Buddha how
did His body become as indestructible as a diamond.
He responded to Kasyapa: "The Buddha has an
indestructible body by virtue of upholding the true
dharma in My past lives. Good men! In order to uphold
the true dharma, you must arm yourselves with swords
and bows and arrows even if you can not obserce the
Five Commandments and maintain your dignity. No
matter how hard you preach, unless you aggressively
defeat the evil opponents of Buddhsim, you would not
be able to save yourselves and others. You should know
that such a person is an idle man. Even if you observe
commandements and practice pure conduct, you should
know, you will not attain Buddhahood. Should a monk
upholding the true dharma aggressively defeat violators
of the Buddhist commandments, probably they all would
become angry and try to harm him. Even if he were killed,
he is worthy of being called an observant of the
commandments and savior or himself and others."

Grand Master Chang-an says that whether we should adopt the aggressive means of propagation or the persuasive means must be decided according to the conditions of the time, and therefore, we cannot say either one way or the other. Grand Master T'ien-t'ai says of this: "It all depends on the time. Sometimes resort to the aggressive means, other times use the persuasive means." For instance, we can not harvest rice by cultivating rice paddies and planting rice seeds at the end of autumn.

During the era of Kennin (1201-03) two monks named Honen and Dainichi emerged to establish the schools of the Pure Land and Zen respectively. Honen declared that in the Latter Age of the Decadent Dharma not even one out of one thousand could obtain Buddhahood by means of the Lotus Sutra, whereas Dainichi maintained that zen is the essence of Buddhism transmitted by non-literaryand non-verbal means. As these two false teachings spread all over Japan, scholars of Tendai and Shingon Buddhism are afraid of the Pure Land and Zen followers and try to cater to their whims just like a dog wagging its tail in front of its master and mice terrified by a cat. preaching in the service of kings and generals, they themselves speak of what would lead to the destruction of Buddhism and country. Such scholars of Tendai and Shingon Buddhism will fall into the realm of hungry spirits in this life and the hell of incessent suffering in future lives. Even if Tendai scholars reside in mountain forests and meditate on the "3,000 in one thought" doctrine or Shingon scholars stay in remote tranquilty to concentrate on the three mystic practices (finger signs, spell words, and meditation) without fail, how can they attain Buddhahood without knowing whether the time calls for the agressive means or the persuasive meansof propagation.?

Some people might wonder what is good about accusing those followers of the Pure Land and Zen Buddhism, making enemies of them. In response, I will cite the Nirvana Sutra:

Suppose there is a virtuous monk who does not
accuse anyone of harming Buddhism, does not
try to purge him or punish him. You should know
that such a monk is an enemy of Buddhhism. In
case the monk accuses such a man, purges, and
punishes him, such a monk is a disciple of the
Buddha who truly follows Him.

Grand Master Chang-an explains this in his annotations to the Nirvana Sutra:

Those who destroy Buddhism are enemies of Buddhism. Those heartless people who keep friendly relationships with such evil doers by overlooking their sins are their enemies. Those who are kind enough to try to correct them are the upholders of the true dharmaand true disciples of the Buddha. To prevent a friend from committing evil is really a friendly act. Therefore, one who accuses those of harming Buddhism is the Buddha's disciple.; and one who does not purge evil doers is an enemy of Buddhism.

Why did Sakyamuni Buddha, Taho Buddha, and many Buddhas in manifestation coming from all over the universe gather together in the "Appearance of a Stupa" (11th) chapter of the Lotus Sutra? It was for the purpose of making sure that the Lotus Sutra would spread forever. As we think of the intention of those Buddhas who wished to spread the Lotus sutra for the benefit of all the people in the future, their compassion seems greater than that of parents who see their only child faced with great suffering. Having no sympathy with those Buddhas, however, Honen tightly shut the gate to the Lotus Sutra so that no one in the Latter ages of the Decadent Dharma could enter it. It is a pity that Honen made them cast away the Lotus; it was just like fooling an idiotic child into throwing away his treasure.

Why shouldn't we warn our parents if we know that someone is trying to kill them? Shouldn't we prevent an evil drunken child from killing his parents? shouldn't we prevent an evil man from setting a temple on fire? should we leave our only child untreated when he is seriously ill? Those who do not discourage followers of Zen and Pure Land Buddhism in Japan are the same as those who do nothing to prevent evil acts. They are what Chang-an referred to when he sais, "Those heartless people keep friendly relationships with evil doers by overlooking their sinsare their enemies." I, Nichiren, am like a compassionate parent of everyone in Japan, whereas everyone in the Tendai school is their worst enemy. Hasn't Chang-an stated, "To prevent a friend from committing an evil act is really an act of friendship." Those who do not aspire to Buddhahood will never attain it.

Lord Sakyamuni Buddha was abused by all Brahmans as an evil man. Grand Master T'ien-t'ai was spoken ill of as "a man who destroys his own five-foot body with his three inch tongue" by the three Southern masters and Four Northern masters of Buddhism in China and Monk Tokuitsu of Japan. Grand Master dengyo was laughed at by scholar monks of Nara for not having seen the capital of T'ang China. However, these masters had nothing to be ashamed of because they were abused just for the sake of the Lotus Sutra. Praise by the ignorant should be reguarded as most dishonorable. Perhaps tendai and Shingon monks would be happy to see me, Nichiren punished by the Kamakura Shogunate, though it is pitful and strange of them.

Sakyamuni Buddha gave up his land of eternal tranquility for this world of suffering; venerable Kumarajiva traveled all the way from India to China; Grand Masster Dengyo risked his life in going to China to study buddhism; Bodhisattva Deva was killed by Brahmans; shishi Sonja was beheaded by the king; Bodhisattva Yakuo burned his elbow to offer it as a light in gratitude for the preaching of the Lotus; Prince Shotoku peeled off the skin on his finger to write in blood the title of the bonmo-kyo; when sakyamuni was a Bodhisattva, he sold his own flesh in order to make an offering; gyobo Bonji used one of his own bones to write down the true teaching. These are examples of those who spread Buddhism "in the way best suited to the situation," as Grand Master T'ien-t'ai put it. Keep in mind that Buddhism must be spread according to the times. My exile is merely a trifle in this present life, which is not lamentable at all. Instead, I feel it is a great joy as I am sure I will be rewarded with great happiness in my future lives.

***** ***** ***** ***** ***** ***** ***** ***** ***** ***** ***** ***** *****

Commentary

The following is from the NBAA website. The NBAA or Nichiren Buddhist Association of America doesn't have everything right but their doctrine on Shakabuku is right on. I pointed the Sangha For Independents and Rev. Ryuei there but all they could come up with was the article is SGI bashing (because it came from me and the SGI is mentioned). How wrong are these shallow people. The article is a treatise on Shakabuku reguardless to whom it is directed, the SGI, the Nichiren Shu, the Christians or the Muslims. For this reason, I have only changed where SGI is mentioned to "this organization", "this group", or "this individual" and you can fill in the blanks, SGI, Nichiren Shu, Christian, or other. You may also freely change leader to priest.

I also have an ulterior motive for this entry: The Kempon Hokke and myself are part of a greater Sangha of believers that adhere to the same principles (at least when it comes to the teachings of shakabuku). Our views are neither radical nor reactionary. In fact, ours are the ideas propounded in the Lotus Sutra and the authentic writings and treatises of Nichiren Daishonin.

Part I Shakabuku in the Footsteps of Nichiren by Marge Kirkpatrick:

An understanding of shakubuku is critical to the correct practice of Nichiren Buddhism. It is one of the two basic ways of propagating Buddhism: the process of leading a person to the correct teaching by refuting his/her attachment to erroneous beliefs. (The second method is shoju - teaching without pointing out mistaken beliefs). Shakubuku involves a second element as well: conquering the mistaken views in one's own mind and bringing out the Buddha wisdom within. It is important to understand both points, for we must first shakubuku ourselves - confront our own doubts and misconceptions - before we can successfully shakubuku another.

Unfortunately, the practice of shakubuku is often misunderstood. Few seem to recognize that it is first and foremost an act of compassion. Shakubuku is an expression of our belief in the Buddha wisdom inherent in all things, in people's ability to tap that wisdom and, by so doing, to overcome suffering in their lives.

Shakubuku is neither aggressive nor abusive - but because it challenges people's beliefs - is often viewed as "threatening." And not just by the person being shakubukued, but by the person doing the refuting as well. For one thing, too many of us lack the faith to put our own beliefs on the line by pointing out the errors in someone else's. For another, we think it impolite or "politically incorrect" to question or challenge something (anything?) someone else says or believes. But that kind of thinking leaves us all in a muddle. What if Galileo had been afraid to say that the earth is NOT the center of the universe? Or if Darwin had lacked the courage to publish his theory of evolution?

When a scientist puts forth a new hypothesis, it is treated with healthy skepticism. Others poke and prod and turn it upside down. Numerous minds examine the hypothesis from all angles to see if it makes sense and actually works. If it passes the test of scrutiny, eventually it becomes accepted. Then all new hypotheses must fit in with it, too, or present evidence that this new piece of the puzzle actually changes the entire picture.

Nichiren believed religion, too, should be verifiable. He sought to eliminate both the "blind faith" approach and the "I like it therefore it must be true" approach to religious belief. To that end, he devised the three proofs and encouraged people to apply them to their own religious convictions. (First is documentary proof - or a written record of correct practice. Second is theoretical proof - is it consistent? Does it make sense? And finally and most important - actual proof: does it work?)

But Nichiren didn't stop there. He used his own life to test the Buddhism of the Lotus Sutra. If you read The Writings of Nichiren Daishonin you will see that his life was a grand experiment, an expression of his beliefs, and a test of their validity. You will see, too, that - like all of us - he had moments of self-doubt. But always - always his life validated his belief in the Lotus Sutra: his high life condition and abiding wisdom. His overwhelming compassion - even for those who would harm him. His persecution - as predicted in the Lotus Sutra. The timely meteor that halted his beheading. The fulfillment of his prediction of the foreign invasion of Japan. His survival and eventual pardon from two exiles. Each incident strengthened his faith; each furthered his Buddhahood.

But how do we know what worked for Nichiren will work for us? The only way, of course, is by trying it. Indeed, the only way to prove that Nichiren Buddhism actually works for anybody and everybody who practices exactly according to the Lotus Sutra is to have everybody and anybody practice exactly according to the Lotus Sutra. Obvious? Then why do so many refuse to even try shakubuku? Why have some sects gone so far as to deny not only the necessity and but even the significance of shakubuku? Are they afraid of success? Or of failure? Regardless, if we give in to fear, how can we truly be a part of Nichiren's grand experiment? How can we lift religion from the darkness of unprovable dogma into the critical light of verification?

Not convinced? Still feel more comfortable in telling yourself shakubuku is not necessary to teach Buddhism, that all you need is shoju? Know this. Nichiren is exceedingly clear on the point that in the Latter Day of the Law, confronting false doctrines and challenging slander are critical elements in our journey to Buddhahood. If you lack the courage and compassion to practice shakubuku, you will never attain enlightenment. Period. If you read Nichiren - and I mean all of Nichiren - not just a few isolated sentences or paragraphs or goshos; if you read Nichiren - you can't help but see the importance he attaches to the practice of shakubuku nor, I believe, understand why he believes it so critical. Read Nichiren, dear reader, and see for yourself.

Is Nichiren's understanding of correct practice 100% on target? I don't know. Not yet. But I do know this - so far, so good. Not only has chanting improved my life condition, but - once I got up the courage to practice shakubuku - the direction and scope of my entire life began to change. I saw beyond my imagined limits, beyond the fears and frustrations of the lower worlds. The closer I follow in Nichiren's footsteps, the stronger I become, the more manifest my Buddha wisdom, the more rewarding my life. Which is why I have the faith to keep going, to follow this path that Nichiren so lovingly laid out.

Again, dear reader, don't just take my word for it. For without action, it's all meaningless. Without action, it's no more than an interesting philosophical debate. Have the courage to follow your faith, to point out the errors in others' beliefs when confronted with them (such as their dependence on a supreme being), and see how quickly your own life corrects and blossoms. Dare to follow in the footsteps of Nichiren. You won't be disappointed.

But until you have sufficient faith that the wisdom of Shakyamuni and Nichiren is also in you and in everyone you teach, you won't have the courage to question faulty teachings. You won't have the courage to stand up for Nichiren Buddhism as more than just "another religion," but as one that actually works to end suffering. More than once I have been told, "there are many truths" as an excuse for not practicing shakubuku. But what does this saying really mean? That everything is true? That contradictory beliefs (such as our present circumstances are the result of divine whim rather than cause and effect) can be true? If that were the case, wouldn't "truth" then be meaningless?

In the final analysis, then, shakubuku is simply an act of truth finding. It's about recognizing that we come to truth from a myriad of directions and with our own circus carts of karmic hindrances. Many of us think we have a handle on the important truths of life, and to some degree, many of us probably do. But our understanding is like that of Shakyamuni's five blind men "seeing" their first elephant. One feels the tail, and says an elephant is like a snake. Another touches a leg and compares it to a stout pillar. A third grabs the tusk, and likens it to a plow…. Each, of course, thinks only he has it right and that the others are deluded.

I like this analogy a great deal. For it not only points out the difficulty in not being able to see the entire picture, but it also shows that partial truths can be more dangerous than outright fallacies. For, like the blind men, we all know what we felt/saw/heard… so why bother with anything else? Especially if it contradicts what we have already accepted. (How incredibly naïve and complacent we are in our beliefs - even if they don't work. Even if they don't make sense. Even if the world is crumbling around us because of them.)

The more I chant and study Nichiren - the more insight I gain into the Lotus Sutra - the more clearly the puzzle pieces of my life, of all life, fit together. Little by little the outline of an elephant emerges - a huge, incredible elephant - as preposterous as such an animal might sometimes seem.

But, you may say… what if, by putting our Buddhist beliefs on the line, we find out some of them are wrong? Well… what if we do? If they are, isn't that important to know? How else can we check and, if necessary, correct our path? We must have the courage to ask the tough questions - not just of our friends and those we teach, but of ourselves; the courage to challenge accepted "truth" - including our own; the courage to be willing to use our very lives as a verification of Buddhahood and as a tool for kosen rufu.

Look at the world today, my friends, and consider. Dare we not confront false beliefs? Dare we not use our lives as vehicles to end human suffering? Dare we not have the faith to follow what we claim to be our convictions? If we lack the courage and compassion to act today, dare we even think what tomorrow might bring?

This letter is written to an individual in response to comments and questions raised by him. The concept of disrupting the unity of believers is his primary concern. This letter is one in a series of correspondences over the course of years with him. The same topics kept coming up again and again, so we wrote a single letter to cover them all at once for the sake of clarity. It takes his strongest points from several letters and responds to each. Due to the length of the letter, it was broken down into topics. The original letter was broken down in the same manner as it is shown here.

In an effort to refrain from using people's names without permission, we changed the name references to:
member: M
NBAA member: NB

Arguments against utilizing shakabuku (click on a topic to go straight there):

Part 1. Causing disunity is one of the five cardinal sins.

section a: You should unite with our organization since they spread Namu-myoho-renge-kyo to people around the world.

section b: "You see, cutting yourself off from the very body of believers on the account that they do not do 'shakubuku' is an absurd reason....So you have discarded over 10 million people who practice Buddhism...." "Unless you come to the realization that you are the one who needs to change, no one in our organization is going to trust you."

Part 2. "You have taken Nichiren's personification to justify your interpretations..."

Part 3. "No one is in a position to judge what is 'the best of [other's] ability.' We can only judge our own ability...."

Part 4. "I agree 100 percent that we are in the time of Mappo and need to practice shakubuku."

Part 5. "In the case of refuting non-Buddhists, planting the seed of enlightenment is just as equal as shakubuku. And nurturing this seed to those who do embark on the journey of faith is shakubuku as well"

Part 6. "If you see a reason to refute non-Buddhists to the best of your ability, go for it."

Part 7. "No one has stopped you from doing shakubuku to non-Buddhists."

Part 8. "Your purpose of trying to enter our organizations facilities is not because of your change of heart to return to a true faith. Your intentions are still to make distorted points among our pure-hearted members."

Part 9. "We did not cast you out. You left our organization."

Dear M,

I have taken the liberty of breaking down your points and my points to make it more clear for everyone. Arguments are set up as the original points made by you or me (actually only you in this case). The counterarguments are refutations of the original argument or of the counterargument the other person made. The substantiation sections are gosho quotes that back up the argument or counterargument that the person is making right above it. Some of the counterarguments include separate points. Each point is one counterargument against the original argument made. Some sections are comments or agreements. They aren’t arguments, just comments about the argument.

1. M's Argument:

Causing disunity is one of the five cardinal sins.

NB Comment:

Yes, this is true. There is no need for you to substantiate this to me as I'm aware of the reference.

M's Argument:

You should unite with our organization since they spread Namu-myoho-renge-kyo to people around the world.

Substantiation:

"All disciples and lay supporters of Nichiren should chant Nam-myoho-renge-kyo with the spirit of many in body but one in mind, transcending all differences among themselves to become as inseparable as fish and the water in which they swim. This spiritual bond is the basis for the universal transmission of the ultimate Law of life and death. Herein lies the true goal of Nichiren's propagation. When you are so united, even the great desire for widespread propagation can be fulfilled. But if any of Nichiren's disciples disrupt the unity of many in body but one in mind, they would be like warriors who destroy their own castle from within."

NB Agreement:

I quite agree with you. I have repeatedly said that I agree with it, yet you keep accusing me of ignoring it. I would like to unite with your organization, as I have repeatedly said. I don't know why you bring this up to me. Have you considered that it is your organization who is ignoring this quote in regards to us, rather than vice versa? Is it not possible that it could be your organization who is making the mistake? Can your organization not, in your mind, make mistakes? I have, indeed, attempted for years to work together with your organization. Rather, maybe you can help me figure out how to do so without giving up my own vows to do shakubuku and to insist that people follow the Law rather than the person. I have tried to have amicable relationships with Your organization and its members. I have not yelled at people or threatened them. I have never asked anyone in your organization to leave and join NBAA. In fact, the only things I have attempted to do is encourage people to chant, read the gosho, do shakubuku, and follow only the Law (as in the teachings of the Lotus Sutra). Of those, your leaders have told members of NBAA that they are formally against two of them, namely doing shakubuku and following only the Law, which is why we are not allowed to attend meetings. I cannot stop teaching those things, though, as I took a vow from which I cannot retreat.

M's Counterargument:

"You see, cutting yourself off from the very body of believers on the account that they do not do 'shakubuku' is an absurd reason....So you have discarded over 10 million people who practice Buddhism...." "Unless you come to the realization that you are the one who needs to change, no one in our organization is going to trust you."

NB Counterargument Point 1:

In response to this I must also point out that you have also said, "You do not need to apologize for doing shakubuku...." You are at once saying that it is I who needs to change, yet you say that I don't need to apologize for doing shakubuku. Do I need to apologize or not? The only way I could get back into SGI's good graces would indeed be to apologize for doing shakubuku and tell them that I will stop. One of your national-level leaders, [name removed for privacy], said that your organization is opposed to doing shakubuku to anyone other than other Nichiren Buddhist organizations. If they're opposed to it, then I would indeed have to stop doing it in order to be allowed to go back to meetings. So what is your true opinion about this matter? Should I apologize for doing shakubuku and go back to your org., or should I continue to practice according to Nichiren's example and guidance? I made my decision the day I took my vows.

NB Counterpoint Point 2:

I would not be following Nichiren's guidance myself if I stopped doing shakubuku, since I do have the ability to do shakubuku.

Substantiation:

"Teach others to the best of your ability, even if only a single sentence or phrase."

NB Counterargument Point 3:

You seem to think this one issue isn't significant, or is less significant than conforming to a Buddhist organization. However, this issue of shakubuku is of crucial importance to the practice of Buddhism -- more so than getting along with other Buddhists. Even your own organization, faced the issue of whether to follow the priests. Did they choose to overcome the differences between them and and their Priest and just get along with them in order to refrain from committing one of the five cardinal sins? When facing a serious concern about what is a correct practice of Buddhism, unity takes a back seat to seeking out the true way. You are very wrong about the importance of shakubuku. That is why I have been refuting you on this one point about shakubuku time and time again.

Substantiation:

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

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

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

Answer: "Shoju is to be practiced when throughout the entire country only the Lotus Sutra has spread, and when there is not even a single misguided teacher expounding erroneous doctrines." (pg. 126)

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

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

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

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

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

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

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

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

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

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

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

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

NB Counterargument Point 4:

Nichiren left the Tendai sect over the one issue of shakubuku.

Substantiation:

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

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

NB Counterargument Point 5:

Nichiren didn't stop doing shakubuku even though his own disciples opposed him on this single point. In continuing to do shakubuku despite the fact that his disciples were opposing the practice, was he going against his OWN belief that his disciples should be united? Was he committing one of the five cardinal sins?

Substantiation:

"In the same way, the renegade disciples say, 'Though the priest Nichiren is our teacher, he is too forceful. We will spread the Lotus Sutra in a more peaceful way.' In so asserting, they are being as ridiculous as fireflies laughing at the sun and moon, an anthill belittling Mount Hua, wells and brooks despising the river and the ocean, or a magpie mocking a phoenix." (pg. 306)

“Among my disciples, those who think themselves well versed in Buddhism are the ones who make errors….To revere another teaching as [Nam-myoho-renge-kyo’s] equal…can only be a cause for disaster.” (pg. 903)

NB Comment:

I have already tried again and again to explain the correct concept of unity to you. You still fail to understand. You also fail to follow Nichiren's example in doing shakubuku and instead give in to the criticism of others who claim to follow the Lotus Sutra. You even fail to follow your organization's example to create their own organization in order to teach people not to follow priests. Is it possible that you cannot understand even one of these arguments due to your attachment to your org? Maybe you need to check your own intentions about this matter. I don't understand why you are scolding me for practicing shakubuku. Are you trying to convince me to stop practicing according to Nichiren's teachings and his lifetime example in order to conform to SGI's wishes? Why would you do this? Did Nichiren merely conform to others’ beliefs in order to get along with anyone? Conforming for the sake of conforming is not a correct concept of Buddhist unity. And a "Buddhist sangha" that scolds people or bans them for practicing according to the teachings of the Lotus Sutra is NOT a true Buddhist sangha anyway. So, to oppose you and your org. in this matter, no matter how many people support you from within your organization, would not cause me to violate the 5 cardinal sins.

Substantiantion:

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

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

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

2. M's Argument:

"You have taken Nichiren's personification to justify your interpretations..."

NB Comment:

I can't understand why you would say this. I have, indeed, referred to gosho quotes as well as Nichiren's life example in order to prove that the teaching I'm practicing is the teaching that he meant for us to practice. Are you scolding me for using the gosho to make my points? I refuse to apologize for this, too. I am a disciple of Nichiren. I will remain his disciple until you can prove to me that his teachings are false. If you continue to call yourself a Nichiren Buddhist, I think that you should also base your arguments on his teachings, or refrain from calling yourself such. So far, the only way you've refuted me is using the opinions of your leaders, rather than the gosho. You are not proving that I've misinterpreted Nichiren, only that I've gone against your organization's teachings, which are inferior to the teachings of the Lotus Sutra. None of your leaders have told us that we've misinterpreted Nichiren. They have, on the contrary, told us that they disagree that we should practice according to Nichiren's instructions, which is merely their own opinion. If you believe that I have misinterpreted Nichiren, you have failed to prove it. I, on the other hand, have given you gosho passage after gosho passage to prove my points. How can you read these passages, which are as plain as day, and say that I've misinterpreted them? How could anyone possibly read the words, "And even those with profound faith do not reproach the enemies of the Lotus Sutra....[i]f one fails to denounce the enemies of the Lotus Sutra, it will be impossible to attain the way,” and "The Taoists...by relying on...deities...became enemies of Shakyamuni Buddha" and interpret them to mean that we should not do shakubuku if other Nichiren Buddhists, such as you and your organization, are opposed to it? Is it my misinterpretation of these words or is it your refusal to accept Nichiren's instructions?

3. M's Argument:

"No one is in a position to judge what is 'the best of [other's] ability.' We can only judge our own ability...."

Substantiation:

"Teach others to the best of your ability, even if it is only a single sentence or phrase."

NB Counterargument Point1:

You are quite right. We shouldn't judge what others are capable of doing. That's why I believe that we should give them all of the tools to do whatever they can. Therefore, we should not scold people or discourage them from doing shakubuku, even if their practice of shakubuku brings about animosity from others. Instead, we should respect them and teach them everything we know so that they can make their own decisions about whether to do shakubuku or not. That means that we should show them in the gosho where Nichiren encourages people to do shakubuku so that they can decide to do it as well. If a person has the capacity to do shakubuku and yet fails to do it, then yes, they will be judged as failing to do what they're capable of. Only it's not me doing the judging. It's the Buddha within their own lives that will "judge" their practice by failing to respond to a lack of courage and compassion. All I do is point out that this is an important part of their Buddhist practice – a crucial part, so that they can avoid the offense of complicity in slander.

NB Counterargument Point2:

On the other side of the coin, we need to discourage people from writing articles in magazines that interfere with the cause of teaching the supremacy of the Lotus Sutra, such as the one run by the Living Buddhism magazine. This is because they are making an extremely bad cause and we should try to convince them not to do it. I think this because it is within our abilities to discourage another person from making a bad cause when we see it happening. That, too, is an act of shakubuku, but it is entirely for the other person’s sake, not out of arrogance.

(In the beginning of the substantiation section, I will substantiate that it is a bad cause to say or imply that Christianity could also be a path to attain the way. At the end I substantiate that it is acting out of compassion to try to stop a person from making that cause. Then I show that even Nichiren’s disciples are capable of slander.)

Substantiation:

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

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

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

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

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

4. M's Statement:

"I agree 100 percent that we are in the time of Mappo and need to practice shakubuku."

NB Comment:

Good! I'm glad we see eye-to-eye on this issue. Then we can move on to discussing what we're going to do about it. Can we not?

5. SG Argument:

"In the case of refuting non-Buddhists, planting the seed of enlightenment is just as equal as shakubuku. And nurturing this seed to those who do embark on the journey of faith is shakubuku as well"

NB Comment:

Nurturing the seed of enlightenment is indeed shakubuku in this day and age, as it cannot be done by the act of shoju. You must refute people's attachment to an external deity or they will never get over it. They will just replace it with another external deity (the Gohonzon, the universe, President Ikeda, etc.) If I thought that's what you meant, I would agree. But, if that's what you really meant, a better way to phrase it would be "To do shakubuku is to nurture the seed of faith."

NB Counterargument Point 1:

I think what you really mean to say here is that merely telling someone about chanting is shakubuku and then encouraging them to chant without ever refuting their mistaken beliefs is shakubuku. In Buddhism, there is a clear distinction made between shoju and shakubuku. To ignore this distinction or fail to understand it is a grave error in the realm of Buddhism. Shakubuku means to refute mistaken beliefs. On the other hand, shoju is the practice of "Peaceful Practices" (peaceful deeds, words, thoughts, and vows). To tell someone about chanting, yet not refute their mistaken attachment to an external deity, is actually not shakubuku.

Substantiation:

"Now, in the Latter Day of the Law, who is carrying out the practice of shakubuku in strict accordance with the Lotus Sutra? Suppose someone, no matter who, should unrelentingly proclaim that the Lotus Sutra alone can lead people to Buddhahood, and that all other sutras, far from enabling them to attain the way, only drive them into hell." (pg. 394)

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

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

NB Counterargument Point 2:

You say, "In the case of refuting non-Buddhists..." implying that refuting a non-Buddhist can be done by the shoju method (which is defined as the opposite of shakubuku), unlike the case of refuting Buddhists. That means that not doing refutation is actually doing refutation in the case of non-Buddhists. Do you realize how twisted that sounds? You are saying that shoju is actually shakubuku when performed on non-Buddhists. Did you invent this concept yourself or did someone tell you this? This is merely your own personal opinion. Even if you got it from some leader, it's still a personal opinion that has no basis in Buddhist doctrine whatsoever. Please be very careful about teaching people your personal opinion or the personal opinions of others and calling them Buddhist doctrine. When you teach a Buddhist concept to someone, you should back up what you say using Buddhist doctrine. If you can't find a quote from Nichiren or the sutras to back up what you say, you should not teach it to others and call it Buddhism. If you do, you will be misleading others.

Substantiation:

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

"The Great Teacher T’ien-t’ai states, ‘That which accords with the sutras is to be written down and made available. But put no faith in anything that in word or meaning fails to do so.’ Here we see that one should accept what is clearly stated in the text of the sutras, but discard anything that cannot be supported by the text." (pg. 109)

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

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

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

"T’ien-t’ai asserted, 'That which has a profound doctrine and accords with the sutras is to be written down and made available. But put no faith in anything that in word or meaning fails to do so.' He also said, 'All assertions that lack scriptural proof are to be branded as false.' How would you interpret such statements?" (pg. 56)

NB Counterargument Point3:

In refraining from doing shakubuku, your organizations own teaching has become erroneous. Rather than refuting erroneous views (as they should have been doing all along), they actually ADOPTED them! That’s what happens when you don’t do shakubuku. For one, your org. is committing an error in their practice with the new teaching they are expounding that Christianity is very similar to Buddhism, like with their article in the Living Buddhism, "Jesus and Shakyamuni: Teachers of Humanity." Second, they allow people to practice 5, 10, 20, even 30 years still believing in a power that exists outside of themselves! They pray to the Gohonzon like it's a god that will bring them benefit if they chant to it. You may think that this is no big deal, but it's a really big deal. We can't just go around accepting every non-Buddhist belief on the planet just because they don't call themselves Buddhists. That would be insane and totally uncaring! If you care at all, you must point out even your fellow SGI members' mistaken views.

Substantiation:

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

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

NB Counterargument Point4:

I have already supplied you with a quote proving that Shakyamuni himself did shakubuku to non-Buddhists. Not only that, the phrase "one should use Buddhism to refute them" is an instruction from Nichiren. Here's that quote again:

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

M's Counter Argument:

"Your quoting this portion that dealt with refuting non-Buddhists is irrelevant to what you are discussing in your response.”

NB Counterargument:

I find it to be quite relevant. This passage is irrefutable proof that Nichiren never meant us to NOT do shakubuku to non-Buddhists. It also proves that Nichiren actually INSTRUCTED us TO DO shakubuku to non-Buddhists. And he clearly means the real meaning of shakubuku, not the ridiculous twisted logic you gave me above. He says “one should use Buddhism to refute them.” I’m saying that teaching to the best of our ability includes doing shakubuku to non-Buddhists, and that’s what he told us to do in the quote above. How can you say it's not relevant?

M's Counter Argument:

The main point of that gosho was intended to be that the Lotus Sutra is appropriate for Japan, due to the sequence of propagation that took place in history. This passage does not mean that we should "go around refuting non-Buddhists."

NB Counterargument:

To be more accurate, the gosho is about the five guides for propagation which were originally intended to be, well, guides, not just historical accounts. Nichiren is indeed pointing out that Japan practiced all of those other religions already, so according to the five guides, it would be inappropriate to go backward and teach a lesser teaching. Since they've already practiced all of those other teachings, he says, they therefore must already have the capacity for the Lotus Sutra. Certainly Nichiren argued that Japan, in particular, should not go backward in its progression toward finding the highest teaching. It could be argued that it's not necessary, in the Latter Day of the Law, for each individual country to practice every teaching that Japan did, but that Nichiren was just pointing out that the sequence had gone exactly as Shakyamuni predicted and now is the time for the Lotus Sutra to spread. However, the guides are still guides. I can't tell if you're implying that that all countries don't have to go through the exact same sequence as Japan did (which I would agree with), or if you're saying that we cannot use Nichiren's interpretation of the five guides and apply them to our own country because he was only concerned with applying them to Japan for his Japanese audience.

Just for perspective, let me go over the main points of the gosho. In the first guide, he says that chanting Nam-myoho-renge-kyo and practicing the Lotus Sutra is an act of filial piety toward and appreciation of Shakyamuni. In other words, it's the way to repay our debt of gratitude to him. In the second one, he says that to not do shakubuku is to slander the Law. (Keep that in mind, because I bring it up later.) In the third one, he says that other Buddhists are actually making evil causes when they think they're making good causes, because their teachings are small good that actually wind up creating great evil. The reason they are creating great evil is because even though the practices of the other teachings bring benefit, they don't lead to enlightenment. So they stray from the teachings that lead to enlightenment in order to create small good, which is a great evil. The fourth guide says that Japan is suited to the teachings of the Lotus Sutra. As a reminder, the fourth guide is actually about the capacity of the people. He's saying that Japan's capacity is suited to the Lotus Sutra. As you may be very aware, Nichiren says that the Lotus Sutra is the teaching of shakubuku. Some things you have said in the past sound as if you're saying that America, and most of the world, is not suited to the teachings of the Lotus Sutra. That's a related but different topic, however. In the fifth guide, Nichiren speaks of the sequence of propagation to be used on a country given the different kinds of countries. That is where the above quote comes from. According to your organization, we fall into a country of non-Buddhists. Of course, Nichiren is specifically relating it to Japan, because that's where he lived, but that doesn't mean that the five guides should not be applied outside of Japan. What should we do when in a non-Buddhist country according to the fifth guide? That is perfectly clear. We should refute them using Buddhism. Well, the Lotus Sutra is Buddhism. Therefore, we can easily say that according to Nichiren's interpretation of the five guides, refuting non-Buddhists using the Lotus Sutra is following the fifth guideline for propagation. Furthermore, to not refute them is to actually turn against the second guide for propagation.

As I think I made clear earlier in this letter, Nichiren does think we should go around refuting erroneous teachings. Again, it is your opinion that we should exclude non-Buddhists from this. The above passage proves that it is merely your own opinion and not the opinion of Nichiren or Shakyamuni. You have yet to supply me with any proof whatsoever that Nichiren shared your opinion. I, however, have supplied proof that he did not, nor did Shakyamuni share your opinion. Yet, since you don't like the particular passage I quoted, I'll quote more to you about this topic.

Substantiation:

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

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

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

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

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

The Opening of the Eyes: Why is Nichiren Being Persecuted Chapter X with Commentary

'Some raise the question:

Although there seem to be the three kinds of enemies of the Lotus in the world today, practitioners of the Lotus Sutra are not found anywhere. It is difficult for us to call you a practitioner of the Lotus because there is a great deal of discrepancy. Affirming divine intervention in favor of a practitioner, the Lotus Sutra says: "Heavenly servants will come to serve the man who upholds the Lotus Sutra, swords and sticks will not injure him, and poisons will not harm him;" "His life in this world will be peaceful and he will be reborn in a better place in the future;" or "He will be rewarded with happiness in this present world." The sutra also lists the punishments for the slanderers of the practitioner: "Should anyone hate and speak ill of the man who upholds the Lotus Sutra, his mouth will be sealed --- anyone who does harm to him will have his head split into seven pieces like a twig of an arjaka tree;" and "If anyone, upon seeing a man upholding this sutra, exposes his faults, justifiably or not, such a man will be afflicted with white leprosy."

They have a good reason to doubt me. So I will answer their question to dispel their doubt. It is said in the "Never-Despising Bodhisattva" (20th) chapter of the Lotus Sutra: "The practitioner of the Lotus will be spoken ill of, despised, or struck with sticks, tiles, and stones;" while it is said in the Nirvana Sutra that such a man will be killed or hurt. The Lotus Sutra also states that those who spread it will be the target of much hatred and jealousy even during the lifetime of the Buddha. The Buddha Himself had his finger injured by Devedatta, and He met serious crises like this nine times during His lifetime. Wasn't He a practitioner of the Lotus Sutra? Can't we call Bodhisattva Fukyo (Never-Despising) a practitioner of the Lotus Sutra because he was despised and beaten? Venerable Maudgalyayana was murdered by Brahmans armed with bamboo sticks. this occured after he was assured that he would be a future Buddha in the Lotus Sutra. Bodhisaattva Kanadeva and Shishi Sonja, fourteenth and twenty-fifth patriarchs of Buddhism who transmitted the Buddha's teaching, were both murdered. Were they not practitioners of the Lotus? Chu Tao-sheng was banished to a temple in Su-chou, Fa-tao was banished to the south of the Yangtze River with his face branded with a hot iron rod. Were these monks not practitioners of the Lotus Sutra? both Sugawara Michizane of Japan and Po Chu-i of China were banished. Were they not worthy wise men?

I wonder why these men were persecuted? Suppose there is a person who never slandered the Lotus Sutra in his prevous lives and is upholding it in this present life. Whoever accuses him for a trivial worldly offense, or for no offense at all, will immediately receive punishment. Asura demons who attacked Indra were immediately repulsed and the monster bird kon-ji-cho who invaded Lake Anokuda to devour a dragon king was killed on the spot. Grand Master T'ien-t'ai asserts, "Our troubles and sufferings in this world are all due to our sins in our past lives, and rewards for our meritorious acts in this life will be received in our future lives." It is also said in the Shinjikan-gyo: "Our virtues or vices in our past can be seen in our present fortune; our future fortune can be seen in our present acts," and in the "Never-Despising Bodhisattva" chapter of the Lotus Sutra: "Thus the bodhisattva made amends for the past." It seems that the Never-Despising (Fukyo) Bodhisattva was attacked with rocks and tiles because of his past sins.

It seems also that those who are destined for hell in the next life do not receive punishment even for serious sins in this life. For instance, some issendai do not even receive punishment. As for such people, it is stated in the Nirvana Sutra that Bodhisattva Kasyapa told the Buddha, "Just as rays of sunlight reach the hearts of all through the pores of their skin, the teaching of the Buddha reaches all, planting in them the seed of Buddhahood." The bodhisattvas then asked the Buddha: "World-Honored One! How can we plant the seed of Buddhahood in a person who does not aspire to Buddhahood? The Buddha replied:

Suppose there is a person who. after listening to
the Nirvana Sutra, does not aspire to Buddhahood
but slanders the true dharma instead. Such a man
would dream a frightening dream of a rasetsu devil
at night, in which the devil would threaten to kill him
unless he immediately aspired for Buddhahood. Suppose
he, frightened, awoke, changed his mind and began
aspiring to enlightenment, such a man is a great
bodhisattva.

Thus, except for extremely wicked men, when people slander the true dharma, they will immediately dream like this and repent their folly. The nirvana Sutra also states that men of issendai, will never aspire for enlightenment. It is as certain as water not being found in dead trees and rocky mountains; as toasted seeds not germinating even in rain; as gems purifying dirty water but not the soil; as poison entering the human body when handled by a wounded hand; and as a great rain not remaining in the sky. A number of these similes are cited in the sutra to show that men of issendai are not punished in this world, because it is certain that they will go to the worst of hells in the next life. It is just like the notorious reigns of King Chieh of Hsia and King Chou of Yin (Shang) in ancient China. Natural calamities did not occur during their reigns as their rule was to be destroyed for thier great sins.

It could also be that the true dharma has been slandered and guardian deities have abandoned this land of Japan. As a result, slanderers of the true dharma are not punished while those upholding it are left without divine assistance and are subjected to great difficulties. what is said in the Konkomyo-kyo: "The number of those who practice the true dharma correct less by day" refers to this land today, when the true dharma is being slandered. I have explained this in detail in my Rissho ankoku-ron" (Treatise on spreading Peace Throughout the Country by Establishing Righteousness).

In the final analysis, no matter how I am abandoned by gods and how much difficulty I encounter, I will uphold the Lotus Sutra at the cost of my own life. Sariputra could not attain Buddhahood after having practiced the way of Bodhisattva for as long as sixty kalpa because he could not endure the difficulty presented by a Brahman who asked him for his eyes. Those who had received the seed of buddhahood from the Eternal Buddha and Daitsuchisho Buddha an incalculable number of kalpa ago could not obtain Buddhahood for as long as 500 or 3,000 dust-particle kala (gohyaku-jintengo or sanzen-jintengo) until they had listened to the preaching of the Lotus Sutra on Mt. Sacred eagle in this world. It was because they had been misled by these "evil friends" to abandon the Lotus Sutra. No matter what happens, abandoning the Lotus Sutra would cause us to be plunged into hell.

I have made a vow. Even if someone says that he would make me the ruler of Japan on the condition to give up the Lotus Sutra and rely upon the Kanmuryo-ju-kyo for my salvation in the next life, or even if someone threatens me saying that he will execute my parents if I do not say "Namu Amida Butsu," and no matter how many great difficulties fall upon me, I will not submit to them until a man of wisdom defeats me by reason. Ther difficulties are like dust in the wind. I will never break my vow to become the eyes of Japan, and become a great vessel for Japan.

Some might wonder: "How do you know that your banishment and death sentence are results of your sins in past lives?" To them I would answer that copper mirrors reflect only colors and shapes and the mirror of the First Emperor Ch'in used to test his subjects showed only present sins, but the mirror of Buddhhism shows the virtues or vices of one in the past. Therefore it is said in the hatsunaion-gyo:

Good men! Since you have committed numerous
evil deeds and accumulated bad karma, you have
to suffer in compensation for them. You may be
slighted, may look ugly, may suffer from lack of
clothing or from insufficient food, unable to make
a fortune, born to a poor family, or suffer from royal
persecutions., and many other difficulties. The reason
you receive relatively light punishment like these in this
world is due to your merit upholding the dharma.
Otherwise you might have been punished much more
severely.

This matches me, Nichiren, as perfectly as two halves of a tally. It explains why I have been persecuted, and all my numerous doubts have faded away.

Let us tally this sutra, phrase by phrase against me. As for 'being slighted," which is phrased in the Lotus Sutra as "being slighted, despised, hated with jealousy," I, Nichiren, have been despised more than twenty years. "Being ugly-looking," and "suffering from lack of food and clothing," "unable to make a fortune," "born to a poor family," "suffering from royal persecutions," and so on are all about me. Who can doubt it? It is stated in the Lotus Sutra that such men will "be exiled many times" and this is restated in this Hatsunaion-gyo (Nirvana Sutra), as such men will "have many difficulties." The Hatsunaion-gyo says, "Due to your merit of upholding the dharma, you will receive relatively light punishment in this world;" and this is explained in the Mo-ho-chih-kuan, fascicle 5 as follows:

The merit of trivial acts of practicing Buddhism
without tranquility of mind and meditation on truth
is not strong enough to bring out our past sins hidden
in ourselves. Only when we practice tranquility of
mind and meditation on truth under any circumstances,
can we bering our past sins out to the surface. We will
then be confronted at once by the Three Hindrences
and Four Devils."

In the immemorable past, I must have been born a wicked king and must have deprived practitioners of the Lotus Sutra of their food and clothing and their properties on numerous occassions just as some people today in Japan have been destroyong the Lotus temples. I must have also cut off the heads of numerous practitioners of the Lotus Sutra. I may have purged myself of some of these grave sins but not all of them. Even if I have, there are the residual. In order to attain Buddhaood, I must completely compensate for all these serious sins. My merits in spreading the Lotus Sutra are still shallow while my sins in the past are still deep. If I had preached only provisional sutras, grave sins in my past lives would not have been revealed. It is like forging iron, for instance. Unless you heat it and forge it hard, hidden scars will not be seen. They appear only when the iron is hit hard many times by an anvil. Or it is analogous to squeezing hemp seeds. Unless squeezed hard, there is little oil. Ever since I, Nichiren strongly condemned thosewho slnder the true dharma in Japan, I have been persecuted. It must be that grave sins in my past lives are revealed through my merits in defending the dharma in this life. It is just as a piece of iron remains black unless heated by fire, and becomes red when placed in fire. Even calm water makes waves when quickly stirred by a log. A sleeping lion roars loudly when awakened by a touch of a hand.

There is an analogy in the Nirvana Sutra:

a sickly poor woman did not have a house to live in
nor anyone to support her. She wandered around
begging for food. while staying in an inn she gave
birth to a child. The inn keeper chased her out.
Carrying the infant born only a short while ago,
she tried to go to some other place. On the way,
she was overtaken by a bad storm, suffered from
hunger and cold and was attacked by mosquitos,
horse flies, bees, and other poisonous insects.
Coming to the Ganges River, she tried to wade
through it carrying her baby. She was carried
away by the flowing river, but she clung to her
infant until both of them drowned. Such a woman
will be reborn in the Brahma heaven due to her
merits of compassion. Monjusri! If a good man
wishes to uphold the true dharma, he must do the
same as the poor woman in sacrifycing her own life
in the Ganges because of her love for her child. Good
man! Bodhisattvas upholding the dharma should also
be ready to sacrifice their lives. such people will be
able to attain Buddhahood without seeking it, just as
the poor woman will be reborn in the Brahma Heaven
without seeking it.

Grand Master Chang-an has interpreted this citation with the concepts of "Three Hindrances" (evil passion, evil karmas, and painful retributions). You should read it. As I examine it comparing it to a person who spread the Lotus Sutra in the Latter Age of the decadent Dharma, "a poor person" refers to a man with little knowledge of Buddhism, and "a woman" refers to a person with a little compassion. The 'inn' means the world of defilement. "A child" refers to faith in the Lotus Sutra, which is the seed of Buddhahood. "Being chased out of the inn" refers to the banishment, and the "infantborn only a short while ago" stands for the short period of timesince the person began spreading the Lotus Sutra. The "bad storm" by which she was overtaken refers to the shogunal order of banishment, while "bees and horseflies" mean that he had been talked ill of and abused by ignorant people. The drowning of the mother and her baby refers to beheading for his unwavering faith in the Lotus Sutra. Rebirth in the Brhama Heaven means his attainment of Buddhahood.

The principle of karmic law, which decides our fate in future lives, is the same from hell to the Buddhah-land. As for the retribution in hell, only those who have committed the Five Rebellious Sins and slanderers of the dharma would fall into the hell of incessant suffering (mugen jigoku). Offenders of other crimes, even a murderer of all people in China and Japan, would not fall in the hell of incessant suffering. Instead they would go to other hells andsuffer many years there. Or it would be impossible for us in the world of desire to be reborn in the world of no desire (shikikai) even if we should uphold all the commandments and practice all the virtuous acts without tranquility of mind and meditation on truth. To be reborn the King of Brahma Heaven in the world of no desire, we have to accumulate the merit of compassion in addition to practicing meditation for beginners. The rebirth of this poor woman in the brahma heaven because of her compassion for her child does not follow ordinary karmic law. CHan-an has two interpretations on this, but after all it is nothing but motherly compassion for a child that made the difference. Concentration of mind on a child looks like meditation. Thinking of a child from the bottom of one's heart looks like compassion. this is probably the reason why the mother was reborn in the brahma Heaven although she had not accumulated any other favorable karma.

Also, many ways are claimed for leading to Buddhahood, such as the "mind only" doctrine (mind is the ultimate existence and all phenomena are its manifestations) of the Kegon School, the Sanron doctrine of the "middle path of the eightfold negation" (The middle path shown through the negation of eight false views of reality: Neither birth nor extinction; neither cessation nor permanence; etc.), the "consciousness only" doctrine of the Hosso School, and the Shingon doctrine of the "five wheels"(earth, water, fire, wind, and space); but none of these seem to work in actuality. The only way seemingly leading us to Buddhahood is the "3,000 in one thought" doctrine of T'ien-t'ai. However, we in the Latter Age of the Decadent Dharma do not possess the intelligence to understand it; nevertheless, anyone who upholds it with complete faith in it will be able to attain Buddhahood. Among all the sutras preached by Sakyamuni during His lifetime, only the Lotus Sutra embodies the gem of the '3,000 in one thought" doctrine. Doctrines of other sutras may look like gems, but in actuality they are merely yellow rocks. Just as, no matter how hard you squeeze sand, you will not get oil, or barren women will never have children, even wise men will not be able to attain Buddhahood by means of other sutras. As for the Lotus Sutra, even ignorant persons will be able to plant the seed of Buddhahood. This citation from the Nirvana Sutra stating,
"Such people would be able to obtain Buddhahood", must have meant the attainment of Buddhahood by means of the Lotus Sutra.

Not only I, Nichiren but also my disciples will reach the land of Buddha unfailingly so long as we hold on to unwavering faith no matter what difficulty confronts us. I have always told my disciples not to have doubts about the lack of heavenly protection and not to lament the lack of tranquility in this world. I am afraid, however, that they might all have doubts about these and no longer listen to me. It seems only natural that ordinary people, in face of reality, will forget what they had promised. Having pity on their families, my lay followers must lament on being separated from wives and children in this world. However, had they ever been separated from their beloved families without sorrow throughout many lives in the past? Had they ever been separated for the sake of Buddhism? Theirs must have been the same sad separation. Since everyone has to be separated from his family, he should continue upholding the Lotus Sutra and attain Buddhahood in the land of the Eternal Buddha, so that he will be able to return to this world to save his wife and children.

***** ***** ***** ***** ***** ***** ***** ***** ***** ***** ***** ***** *****

This passage of this section is the most important. Part of an old SGI translation of this passage I committed to memory reads,

"I Nichiren and my disciples can eventually attain Buddhahood unless we hold doubts about True Buddhism. You should never doubt the protection of the Buddhist gods. You should not be sorry you are not leading a peaceful life. Although I have taught this to my disciples night and day, many deserted the Lotus Sutra. At a crucial moment the foolish will often forget what they have promised."

Nothing is more important than the moment and the last moment is the most important of all. We can say that the most crucial moment in life is the moment of death. All the good and the bad, the good and the bad thoughts, words and deeds, well up in an instant to create either a moment of inexpressible joy or profound despair. It truly is a moment of reckoning. Those who experience that moment as blissful joy are those who have attained Supreme and Perfect Enlightenment in life. They remain pink (radiant) and supple at the moment of death and for many hours and days thereafter. As Nichiren Daishonin teaches over and over again, nothing is more important than actual proof. Many claim to have attained insight but how few actually become Buddhas? The Dragon Gate teaches that it is harder to attain Buddhahood than for a carp who would become a dragon if he succeeds in climbing a tall waterfall laden with fisherman snares, nets, and archers. It is hard enough to attain Buddhahood when ones faith and practice is correct and perfect. How much more difficult if one one's faith and practice is damaged due to incorrect doctrine and viewpoints? That is why we should by all means practice as the Lotus Sutra and Nichiren Daishonin teach.

Opening of the Eyes: Three Kinds of Enemies of the Lotus Sutra with Commentary Ch. IX [Daisaku Ikeda of the Soka Gakkai, Nichinyo Shonin of the Nichiren Shoshu, and Reverend Fukuoka of the Honmon Butsuryu Shu]

Opening of the Eyes: Three Kinds of Enemies of the Lotus Sutra with Commentary Ch. IX

Three Kinds of Enemies of the Lotus Sutra Ch. IX

Feb 15 2008, 02:49 PM

Surprised at these five proclamations of the Buddha, three of which were revealed in the eleventh chapter and two in the twelfth chapter of the Lotus Sutra, bodhisattvas swore to live up to His expectations in the thirteenth chapter entitled "The Encouragement of Keeping this Sutra." Citing sutras as a mirror reflecting the truth, I now let you know how men of the Zen, Ritsu, and Pure Land Schools and their followers today slander the true dharma.

A man called Nichiren was beheaded at one o'clock during the night of the twelfth day in the ninth month last year. His soul has come to the province of Sado and is writing this in the midst of snow in February the following year to be sent to his closest related disciples from past lives. As such this writing of mine may sound to you frightening and precious at the same time. How fearful others will be when they read this writing! This is the bright mirror in which Sakyamuni and Taho Buddhas and other Buddhas in the universe reflected the state of Japan in the future, namely conditions of japan today. Consider this as my memento in case I die.

As for the difficulties confronting those who would spread the Lotus Sutra in the Latter Age, first of all it is said in the thirteenth chapter, "Encouragement of Keeping the Sutra:"

We beseech You not to worry!
We will expound this sutra
In the frightful world
After Your death.
Ignorant people may speak
Ill of us and slander us
Or abuse us with swords or sticks.
We will endure all of them.
Monks in the evil world
Cunning, crooked, flattering, and arrogant,
Boast themselves enlightened
While they are not.
Some monks will stay in a monestary,
Wearing robes, sitting quietly,
claiming to be practicing the true way
Despising others staying among the people.
Attached to profit making,
They will preach the dharma for lay people
And will be revered by the people
As though they were arhats with Six Superhuman Powers.
They will have evil thoughts.
Always thinking of worldly matters,
Taking advantage of being in a monastery,
They will be happy to find our faults.
In order to slander us
Among the large crowd
They will always speak ill of us
To the king, ministers, Brahmans,
Lay believers and other monks
Saying that we are crooked in opinion
And preach Brahman teachings.
In the evil world in the in the kalpa of defilement
Many dreadful matters
Such as evil spirits abusing and shaming us,
As we spread the true dharma.
Evil monks of the defiled world,
Without knowledge of the Buddha
Using the expedient and provisional teachings,
Will slander us and frown at us;
Often we will be chased out of monasteries.

Grand Master Miao-le explains this situation in the eighth fascicle of his commentary on the Fa-hua-wen-chu:

This citation from the thirteenth chapter of the
Lotus Sutra could be divided into three parts.
The first line (four phrases) refers to the evil
people as a whole, that is the so-called self-
conceited lay people. The next line refers to
the self-conceited monks, while the following
seven lines refers to those arrogant monks
who consider themselves sages. Of the three,
persecution by the first group of arrogant lay
people is endurable. That of the second group
is harder to endure, while that of the third group,
self styled sages, is most difficult to endure. The
second and third groups are more cunning and
less likely to reveal their faults.

Monk Chih-tu of tung-ch'un states in his Fa-hua-i-tsuan:

First in the five lines starting with "ignorant people,"
the first verse and four phrases refer to the suffering
of "thee kinds of evil acts" --- physical, verbal, and
psychological acts --- committed by lay people. The
next verse beginning with "monks in the evil world"
refer to self-conceited arrogant monks. Third, the
three verses following "some monks will stay in a
monestary" refer to self-conceited sages, who lead
all the wicked people.

He also writes: "Two lines following 'in order to slander us' refer to reporting to the authorities false charges against the true dharma and against those who spread it."

It is said in the Nirvana Sutra, fascicle nine: "Good men! suppose a man of issendai pretending to be an arhat stays in a remote corner of tranquility, slandering Mahayana sutras. Ignorant people who see him may think him to be an arhat or a great bodhisattva." Te sutra says also:

At the time this Nirvana Sutra spreads all over the
world, evil monks will steal it and forcible divide it
up into many parts destroying the excellent color,
fragrance, and taste of the true dharma. Although
these evil monks may recite such sutras, they will
miss the true teaching of the Buddha replacing it
with meaningless words of flowery rhetoric. They
will rearrange the sutra taking the beginning part
of the sutra and putting it at the end or visa versa,
or they will move the beginning and ending parts
to the mid-section, or the mid-part to the beginning
or ending part. You must know that such evil monks
are the demons' companions.

The six-facicled Hatsunaion-gyo states:

There will be a man of issendai who acts like an arhat
but commits evil acts; and there will be an arhat who
acts like a man of issendai but has compassion. An
arhat-like man of the issendai refers to the people
who slander Mahayana Buddhism. An arhat who acts
like the man of issendai refers to a man who despises
the Hinayana sages of sravaka and widely preaches
Mahayana Buddhism, assuring the people that both he
and they are bodhisattvas because everybody has
Buddha-nature in himself. Nevertheless, those people
would consider him a man of issendai.

It is said in the Nirvana Sutra:

After the death of the Buddha, and after the Age of the
True Dharma is over, monks in the Age of the Imitative
dharma will no longer be sages. On the surface, they will
appear to keep commandments and recite sutras a little,
but they will devour rich food and enjoy a prosperous life.
Although will wear robes of Buddhist monks they will act
for selfish gain just like hunters walking slowly aiming at
game with narrow eyes, or cats stalking a rat. They will
always claim to be arhats. Outwardly, they will appear to
be wise men and virtuous people, but in heart they will
harbor greed and jealousy just like Brahmans practicing the
excersize of keeping silence. They will appear to be Buddhist
monks, but actually are not. With their rampant evil thoughts
they will slander the true dharma.

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Nichiren Daishonin's disciple are delighted to have this writing of encouragement to get through the hardest times in their lives. While disbelievers and slanderers become terrified at seeing their ugly faces revealed in the mirror of the Lotus Sutra and the Kaimoku Sho.

Nichiren will show how the Zen, Ritsu, Shingon and other priests and believers of the provisional sects of Buddhism are phonies, slanderers of the true dharma, and destined to hell. I will take these teachings and assert that the leaders and believers of the New Age religions of the Honmon Butsuryo Shu (HBS), the SGI (especially Daisaku Ikeda), the Nipponzan Myohoji and the Rissho Koseikai who, with their "meaningless words and flowery rhetoric" have hijacked the Lotus Sutra and the daimoku while propounding inferior teachings for their own gains. The High Priests of the Nichiren Shoshu will receive a similar fate.

"A man called Nichiren was beheaded at one o'clock during the night of the twelfth day in the ninth month last year. His soul has come to the province of Sado and is writing this in the midst of snow in February the following year to be sent to his closest related disciples from past lives."

Nichiren Daishonin was to have been beheaded by the Kamakura Shogunate on september 12th, 1271. He was taken to Tatsunokuchi beach by a battalion of Samurai who had every intention of cutting off his head. It was a moonless night and the troops were giddy with anticipation, only silent a few moments before the swordsman was to cut off the head of the kneeling Nichiren Shonin. Then suddenly a bright orb, probably a glowing meteorite, passed overhead frightening the soldiers so that many flew to the ground or prostrated themselves in fear of their lives. Not sure what do next they took Nichiren to a nearby Lord's manor and shortly thereafter they received word that Nichiren was to be exiled to Sado island.

In effect, Nichiren is saying, he was "beheaded" at Tatsunokuchi but his soul managed to reach Sado. This has been interpreted several ways. The most profound is that Nichiren Daishonin shed his transient identity as a Tientai priest and attained his Anuttara Samyak-ambodhi thus revealing his original life state as the Bodhisattva Emminent Conduct (Jogyo or Visisticaritra). Here too, as the snow falls, tears again well up thinking how fortunate I am to be his disciple.

Just as the soldiers must have been terrified, those perverse priests and laymen must have been frightened when Nichiren Daishonin admonished them. Also, we may be frightened thinking about what is in store for us, the true votaries of the Lotus Sutra after the Daishonin's passing. The preciousness of our mission and the joy in our hearts far outweigh the fear of what surely awaits us. Perhaps even, we await the day, delighted to prove the very words of the Sutra as Nichiren did.

Then Nichiren Shonin goes on to reveal the difficulties he experienced and those we too are bound to experience by citing the words of the thirteenth chapter of the Lotus Sutra, the Nirvana Sutra, and the commentaries by several votaries of the Lotus Sutra from the Imitative Dharma Age (Middle Day of the Law).

The three types of enemies of the Lotus Sutra or the Three Powerful Enemies, are ignorant lay people, run of the mill monks, and secluded monks wearing clothing of patched rags (business suits) and looked up to by the people as sages or wise men.

The first type of enemy is tolerable, being ignorant and angry they are not much worse than mosquito bites or athletes foot.

The second. being more cunning, crooked, flattering, arrogant and boastful are no more than a belly ache or appendicitis. They are easily cured because they are so readily diagnosed.

The third are even more cunning, having the outward appearance of true sages, possessing humility and they are respected by "white robed" laymen. These are like the most virulent form of cancer, amelanotic melanoma that appears to be nothing more than a benign mole or beauty mark that affect all the organs before one even knows that they are affected. They can also be likened to a delicious fruit drink laced with enough poison to kill an elephant.

The Rissho Koseikai founded by Nikkyo Niwano has several million members and the leaders are called reverends. They are the "Universal Universalists" of the Lotus Sutra and put Nichiren Daishonin and his teachings on no special plateu. They do not reverence the daimoku and they abrogate Nichiren Daishonin even though they stole and distorted his teachings of Rissho (Right Law). They are too cowardly to confront the Christians, the Muslims, the Hindus and the provisional sects of Buddhism. They will destroy the Daishonin's teachings if left unchecked.

The Honmon Butsuryu Shu is a much more concise exposition of the teachings of the Lotus Sutra than the Rissho Koseikai. They have about one million members. They arrogantly propagate a teaching divorced from Nichiren but call it Nichiren's. They are known as the eight chapter school and do not regularly chant the 2nd and 16th chapters of the Lotus Sutra, preferring their way of chanting, principally the 21st chapter in contrast to Nichiren Daishonin who chanted principally the 16th chapter. They also model their object of worship on their founder Nissen's Gohonzon.

"I have written out the prose portion of the Hoben chapter for you. You should recite it together with the Jigage which I sent to you earlier" MW5 p 163

"As to the blessings derived by you, who, as chief mourner, who have recited
the Jigage every morning for a period of 13 years, they "can only be understood and shared between Buddhas." MW7 p 110

"In the past there have been many examples of people who, praying to receive
benefit in their present or future existences, have achieved their desires by
reciting and praising all 8 volumes or the Hoben and Juryo chapters or the
Jigage alone." MW 7 p 229

"In your letter, you write 'Since I took faith in this sutra, I have continued to recite the junyoze (Hoben) and the Jigage and chant the daimoku without the slightest neglect" MW 3 p 206-07

"For the sake of your son's repose, I have recited the entire Lotus Sutra once
and the Jigage several times, and chanted the daimoku a hundred thousand
times" MW7 p239

"Consequenty, the Buddhas throughout the 10 directions looked up to the Jigage as their teacher and attained Buddhahood. The Jigage is like a mother and father to the persons of the world. A person who embraces the Juryo chapter of the Lotus Sutra is sustaining the life of the Buddhas" MW 7 p 112

Another rational for reciting the Hoben-pon and the Juryo-hon is that the Hoben-pon represents the Historical Buddha Shakyamuni, the Juryo-hon represents the Eternal Buddha Shakyamuni and the believer represents an emanation Buddha of the Eternal Buddha. Thus we recite the Hoben-pon and the Juryo-hon to represent the unity of the Three Buddha Bodies.

In the book, The Teachings of the Honmon Butsuryushu by Nisso Fukuoka, we see three pages devoted to Sacred Water and one and a half pages devoted to the Eternal Buddha Shakyamuni.

We also read

"Professor Tashiro met Reverand Kobayashi, who immediately, told Tashiro, 'From today, stop taking any medicine." (The Teachings of Honmon Butsuryushu by Nisso Fukuoka) They disregard that even the Daishonin took medicine from time to time. In the HBS, if the magic Odaimoku, can't cure you, there is always the magic water. Of course the Daimoku and even the Gohonzon water is beneficial, however, Gohonzon water is not a central theme of the Daishonin's Buddhism. Nichiren Dasihonin says our treasures are food, clothing, shelter and medicine. Don't throw away your medicine while continuing to chant Namu Myoho renge kyo.

"The Honmon Butsuryu Shu is distributing several types of Gohonzon. There
seems to be several ranks of members who each deserve a different kind of Gohonzon that they offer. One is the proto-type that Nissen made for the first time. The others are either these prototypes embellished with some meaningless words or are supposedly Nissen transcriptions of a Nichiren Gohonzon which can not be found in the Gohonzon Shu(the catalogue of extent Nichiren Gohonzons). A "high ranking" Gohonzon is round-shaped with "golden" decorative border. Regarding this practice of the HBS (and the SGI and the Nichiren Shoshu of offering different sized Gohonzons to various members of these sects), this non-egalitarian carrot-stick approach to Buddhism panders to the basest instincts of the members.

Nichiryu (1384-1464) founded the Happon branch, but (now it is called 'Hokke
Shu Honmon Ryu'). Happon means "Eight Chapters". Of course, the eight chapters from 15 to 22 are important but this is matter of simply being able to read so there is no reason to found a new branch centered around this elementary concept. the HBS under Nissen broke off from this branch in the 1800s.

Nichiryu's sectarian ego caused him to make the branch. So there is nothing other than sectarian doctrines in the branch. Nissen Nagamatsu (1817-1890) then started a bizarre version of the Happon branch in 1857 which eventually split, and the layman led branch became the Honmon Butsuryu Shu in 1947. Apparently, the strange Happon branch produced an even more strange American HBS which appropriates the teachings from the Nichiren Shu and the Kempon Hokke Shu to bolster their case for orthodoxy while further bringing confusion to the teachings of the Buddha and Nichiren Daishonin..

The moon is obscured by clouds. The Honmon Butsuryu Shu are clouds that obscure the Dharma of Supreme Enlightenment. We of the Kempon Hokke, following in the footsteps of Nichiren Daishonin and our founder Nichiju, develop the mind of the Buddha while the theology of the HBS leads to a defiled mind with perverted ideas and the members to remain in delusion. The delusion of greed and jealousy leads them to criticize the Kempon Hokke because we expose them for being clouds that obscure the Dharma.

Because there is the Daimoku Only doctrine in HBS, the believers in that sect pay special attention to the Honzon Mondo Sho Gosho that explains the object of worship in terms of Law and neglect the teachings in the Five Major writings of Nichiren that explain the Gohonzon in terms of the Buddha. The SGI is similar in this reguard.

The HBS wants to be an alternative to the SGI in America. How can they be an alternative when there is a hierarchy with three different objects of worship? This reveals that the HBS has replaced faith in the true doctrine of Lord Buddha Shakyamuni and Nichiren Daishonin, with some defiled doctrines of their own making. Here is more proof:

One of the central teachings of the HBS is, "Do not hold a grudge." However, as any man with two eyes can see, their former chief American representative was incapable of putting this teaching into practice while the powers that be in the HBS made him a lay-priest.

Another such doctrine is their reliance on the Alaya or 8th level of consciousness (Arayashiki). Clearly, Nichiren talked about accessing the Amala or 9th level of consciousness. The Kempon Hokke would maintain that the HBS faith and practice is incapable of accessing this consciousness and therefore says nothing at all about it.

Most importantly, the Honmon Butsuryo Shu teaches:

"In a Buddha-less world", "and in the interim between the former Buddha and the next Buddha." No matter how many times they chant the daimoku, they are those who do not believe in the Hokke, whose core teaching is, "The Eternal Life of the Buddha," or living Buddha.

As far as The Nipponzan Myohoji, I have too much affection for Nichidatsuu Fujii to criticize him personally. He died in 1985, living to more than 100 and for more than 80 of those years he lived as a mendicant not unlike Nichiren Daishonin. He walked hundreds of thousands of miles chanting the Daimoku for world peace. He remonstrated with governmental authorities and lived his life emulating Bodhisattva Never Despise. He was attacked with tear gas but he never had an ill thought. He loved Buddha Sakyamuni, Nichiren Daishonin and Bodhisattva Emminent Conduct who he purported to have met. I think, I can criticize his doctrine however.

One in a million people can attain Buddhahood through the practice of Nipponzon Myohoji. In this case it was Nichidatsu who made the religion great, not the religion of Nipponzan Myohoji that made Nichidatsu great. Very few people in the Latter day can live like Nichidatsu. Even his monk and nun disciples have difficulty following his example. Also, the world is a far more dangerous place with the ascendency of Islamic fundamentalism. His believers would surely be killed on the streets of Riyadh or in Yemen. Absolute pacificism is not the teaching of the Lotus or Nirvana Sutra. He wrote:

"We have come to an age when we must have mutual trust to survive. To trust -- this is a religious civilization. To save others and to save the world --- these are the tasks of a spiritual civilization."

"The outcome obtained with the spirit of compliance in edifying the people on the teachings is much more beneficial than any argument or intellectual dialogue. When compliance and fawning are treated at the same level, it results in both oneself and others losing the merits of the Dharma."(ibid.)

"It means to comply with the correct teachings. It is at the same time a practice not to go against any person. A Bodhisattva should not cast a sidelong glance at the deeds and conducts of the people and deride their bewilderment, but rather should have the mindset of bouncing a ball when coming across a child, and listening to the old reminisce."(ibid)

"The seventh category of ju-ekou is a level called tou-zui-junichi-issai-shujou-ekou. It means to equally accept and follow (zuijun) all people with an impartial mind. What is the reason for even impartially following the unenlightened who engages in evil and knows no virtue? It is a practice of enveloping all people with great compassion. It is akin to a mother’s heart that gives what her child seeks and together rejoices."(ibid.)

"The practice of shakubuku by The Bodhisattva Who Never Despises wastangyo-raihai (the sole practice of worshipping the Buddha within others). Shakubuku, it is nothing more than the practice to follow others without confronting them. When we talk of shakubuku, it somehow seems to evoke aggressiveness to the surface. This should never be the case."(ibid.)

The gentle practices are futile in this period of the Age of Decay. This is why I think the legacy of Nipponzan Myohoji will remain limited and the great desire of Nichidatsu will remain unfulfilled through the gentle practices. Some people can't be trusted. Those who strap explosives to mental defectives can't be reasoned with. They must be broken and subdued. "Chant the Daimoku for peace and security in this very life," will not resonate with these men. They only will understand the sharp words of the Lotus Sutra that condemns them to the hell of incessant suffering if they don't reform the perverted tenets in their heart. Motherly love will not reform the errant sons of Islam. The strictness of our father Sakyamuni Buddha of the Juryo Chapter is what is required today.

Nichiren Daishonin would never comply with evil men or evil doctrines. I don't think he would have approved of Nichidatsu's spirit of interfaith cooperation with Gandhi, even in an effort to realize world peace.

As far as the SGI and the Nichiren Shoshu, Daisaku Ikeda and the High Priest of Nichiren Shoshu, I will talk about them at length in my concluding comments on this section of the Opening of the Eyes.

Namu Nichidatsu Fuji. He meant well.

Opening of the Eyes: Three Kind of Enemies Ch. IX cont...

Now, in the light of the Lotus preached on Mt. Sacred Eagle and Nirvana preached under the twin sala tree, as bright as the sun and the moon, and commentaries by Miao-le of P'i-chan and Chih-tu of Tung-ch'un as brilliant as a clear mirror, sectarian schools today and ugly faces of Zen, Ritsu, and Pure Land follower in entire Japan are seen without a trace of a cloud.

It is said in the Myohorenge-kyo (Lotus Sutra of the Wonderful Dharma) that it would be spread "in the dreadful world after the death of the Buddha" (Chapter 13); "in the latter evil day," "in the latter days," "during the latter days when the dharma is about to disappear" (Chapter 14); "in the evil days of decadent dharma" (Chapter 17); and "during the fifth 500-year period after the death of the Buddha" (Chapter 23). Likewise it is said in the shohoke-kyo (Lotus Sutra of the True Dharma, "Kanzeppon" chapter, that the sutra would be spread "in the latter days" and "in the coming latter days." The tembon Hokekyo (Lotus Sutra with Additions) says the same.

Grand master T'ien-t'ai has written: "The three Southern masters and seven Northern masters of Buddhism in China during the Age of the Imitative Dharma have become enemies of the Lotus Sutra." Grand Master Dengyo has this to say: "Toward the end of the Age of the Imitative Dharma scholars of the Six schools of Nara were the enemies of the Lotus." During the time of these two grand masters however, the enemies had not yet become apparent.

As for the Latter Age of the Decadent dharma, it was determined by innumerable bodhisattvas, eighty trillion nayuta in number, that there would be three kinds of enemies of the Lotus Sutra at the beginning of the Latter Age following the 1,000-year Age of the True Dharma and another 1,000-year Age of the Imitative dharma after the death of the Buddha. This was determined in the presence of Sakyamuni Buddha and Taho Buddha sittting side by side in the stupa of seven treasures like the sun and moon, as well as Buddhas in manifestation (funjin Buddhas) from all over the universe sitting under trees of gems like stars in the sky. How could this be false?

It has been some 2,200 years since the death of Sakyamuni Buddha. Even if a finger pointing to the earth misses it, or flowers fail to bloom in spring, the three kinds of enemies of the Lotus Sutra are bound to appear in Japan. If so, who will be among the three kinds of enemies? Or, who will be considered to be a practitioner of the Lotus Sutra? We are not sure. Are we among the so-called three kinds of enemies? Or are we among the practitioners of the Lotus Sutra? We are not sure.

It was during the night of the day of the fourth month in the twenty-fourth year (1029 B.C.) of King Chou, the fourth sovereign of the Chou dynasty in ancient China, that rays of light in five colors flashed in the sky from north to south, brightening it as though it were daytime. The earth trembled six ways, rivers, ponds, and wells rose without rain, and all grasses and trees blossomed and bore fruit. It was miraculous! Greatly alarmed, King Chao consulted historian Su-yu about this and was told that this was an omen of the birth of a sage in the land to the west. The historian continued: "Nothing will happen for now, but in a thousand years the teaching of that sage, who was just born in the western land, will come to this land to save the people." Su-yu was a petty Confucianist who had not yet eliminated delusions and evil passions. Yet he was able to foretell 1,000 years in advance. As he predicted, Buddhism was introduced to China 1,015 years after the death of the Buddha, in the tenth year of the Yung-p'ing era(67 A.D.) during the reign of Ming-ti, the second emperor of the Later han.

The prediction of the Lotus Sutra is incomprably superior to that of Su-yu, as it was presented by bodhisattvas in the presence of Sakyamuni Buddha, and Taho Buddha, and Buddhas in manifestation who had come from all over the universe. As such, how could there not be three kinds of enemies of the Lotus Sutra in Japan today? Sakyamuni has said in the Fuhozo-kyo (Buddha's Successors Sutra): "During the 1,000 year Age of the True dharma after my death, twenty -four would come in succession to spread My true dharma." Besides such direct disciples as Kasyapa and Ananda, Monk Parsva, and Bodhisattva Asvaghosa and nagarjuna had already appeared exactly as predicted 100, 600 and 700 years after the death of the Buddha repectively. Why is it that only this prediction of three kinds of enemeies of the Lotus Sutra has not come true? If this prediction has not come true, the whole teaching of the Lotus Sutra will be falseand the assurance that Sariputra and kasyapa be the future Keko and Komyo Buddhas respectively would come to naught. This would mean that the pre-Lotus sutras would in turn become true and final with the result that Sariputra and other sravaka men would never obtain Buddhahood. It would mean that we should not offer any alms to such sravaka men as Ananda even if we should do so to dogs and foxes. What should we do the? What should we do?

The "ignorant people," the first of the three kinds of enemies of the Lotus Sutra, seem to be influential followers of the second and third enemies referred to as "monks in the evil world" and monks in robe" in the sutra. Grand Master Miao-le referrred to this first kind of enemy as 'self-conceited lay people," while Monk Chih-tu said that they would "raise false charges to the authorities."

As for the second group of the three enemies of the Lotus Sutra, it is said in the Lotus Sutra: "Monks in the evil world will be cunning, flattering and arrogant, and boast of themselves as enlightened while they have not understood anything." The nirvana Sutra states: "There will be evil monks then.... Although these evil monks recite such sutras, they will lose sight of the profound teaching of the Buddha."

Grand Master T'ien-t'ai laments in his Mo-ho shih-kuan: "Those without faith in the Lotus Sutra consider it to be only for sages and to be too difficult for ignorant people like themselves. Those without wisdom become self-conceited considering themselves equal to the Buddha."

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At this horrible time in which to live, these last passages refers to the SGI who, though reciting such sutras, declares, "The Lotus Sutra is no longer valid in Mappo," "the Lotus Sutra is too difficult to understand without the insight of President Ikeda," and "we are equal to Sakyamuni Buddha, he is nothing special."

It also refers to the Nichiren Shoshu High Priests, the great intermediaries who alone "understands the heart of the Lotus Sutra," and assert that "Sakyamuni is but a cast off Buddha."

Finally, it refers to those remaining Shingon, Pure Land, and Zen men.

The Opening of the Eyes: Three Kind of Enemies Ch. IX cont...

Three Kind of Enemies Ch. IX cont...

Feb 17 2008, 11:37 PM

For instance, grand master Tao-cho stated in his An-le-chi that the second reason why the Lotus Sutra should be given up was that its teaching was too profound for ignorant people to understand. Likewise, Honen states in his Senchaku-shu: "All religious practices except for the nembutsu do not suit the intelligence of the people nor the time." Grand Master Miao-le in his Commentary on the Fa-hua- wen-chu, fascicle 10, warned against such misconceptions by saying:

Those who would misunderstand the Lotus Sutra
perhaps do not know how meritorious the acts of
beginners can be. they give credit to those of high
rank and despise the beginners. It is shown in the
Lotus sutra that even the acts of beginners can be
meritorious in the strength of the sutra.

Grand Master Dengyo also claims:

The ages of the True Dharma and the imitative
Dharma are about to pass with the Latter age of
the Decadent Dharma just around the corner. It
is exactly the time now for all people to be saved
by the one true teaching of the Lotus sutra. How
do I know it? It is said in the fourteenth chapter,
"Peaceful Practices," of the Lotus Sutra that the
sutra would spread in the Latter Age when the
Dharma is about to disappear.

Venerable Eshin says, "The Whole of Japan is ready to believe in the perfect teaching of the Lotus Sutra."

Whom should we believe in, Tao-ch'o or Dengyo or Honen or Eshin? Tao-ch'o and honen do not have any basis in the Buddhist scriptures, while Dengyo and Eshin base their assertions firmly upon the Lotus sutra. Moreover, to all Buddhist monks in Japan, Grand Master Dengyo of Mt. Hiei is the master presiding over their initiation ceremony. How could they lean toward Honen, who is haunted by a heavenly devil. and abandon the master who performs their own initiation ceremony? If Honen is a wise man, why did he not mention in his Senchaku-shu those interpretations of Dengyo and Eshin to compare with his own? Since he did not do so, he is to be blamed for having concealed them. it is Honen and other monks without any commandments and with evil views that are pointed to in the Lotus Sutra as "the monks in the evil world," the second of the three kinds of enemies of the Lotus Sutra.

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Commentary

Nichiren writes:

"Nowhere in all the five thousand or seven thousand volumes of sutras
listed in the Kai-yuan era catalogue do we find a single scriptural passage
that expresses disapproval of the Lotus Sutra and advises one to discard it or
to cast it aside, nor any passage that says it is to be classified among the
incorrect passages or abandoned. [If you disagree] you had better find some
reliable passage from the sutras [that will support your view], so that you may
rescue Shantao and Honen from their torments in the hell of incessant
sufferings"

Yet, Nichikan, known as the restorer of the Nichiren Shoshu wrote:

"The purpose of the Hoben-pon is to smash the provisional teachings, the Purpose of the Juryo-hon is to smash the Hoben-pon, and the purpose of the Daimoku is to smash the Juryo-hon."

The Hoben-pon represents the Three Bodied Tathagata in his historical aspect, the Juryohon represents the Three Bodied Tathagata in his Bliss Body aspect and the Daimoku represents the Three Bodied Tathagata in his Dharma Body aspect. That is why the Daishonin said you can not forsake even the theoretical section of the Lotus Sutra. You can not seperate the Three Buddha Bodies except as an artificial construct.

Nichikan and the successive High Priests of Nichiren Shoshu are no different than the Shingon priests who seperate and place Mahavairochaina or Dainichi Buddha(representing the Dharma Body) above the other Buddha's of the ten directions. They know nothing of the Three Bodied Tathagata or the true teachings of the Lotus Sutra.

These priests are the present day second of the Three Powerful Enemies of the Lotus Sutra.

The Opening of the Eyes: Three Kind of Enemies Ch. IX cont...

Three Kind of Enemies Ch. IX cont...

It is said in the Nirvana Sutra: 'Before listening to the Lotus Sutra, we had all been of evil views." Grand Master Miao-le explains this in his Fa-hua hsuan-i shih-ch'ien: "The Buddha himself called his pre-Lotus Three Teachings (zokyo or Hinayana, tsugyo or common to Hinayana and Mahayana, and bekkyo or Mahayana) evil." T'ien-t'ai, citing the words of the Nirvana Sutra just mentioned, says in his Mo-ho chih-kuan: "They called themselves evil. isn't 'evil' bad?" Miao-le explains this in his commentary to the Mo-ho chih-kuan:

"Evil" means "wicked." Therefore we must know
that only the engyo (perfect teaching) among the
Four Teachings is correct. But it has two meanings.
First it means that following the "perfect teaching"
(engyo) while rejecting the remaining three is correct,
and rejecting the "perfect teaching" while following
the three is erroneous. This is a relative point of view.
Secondly, it means that attatchment to the "perfect
teaching" is considered erroneous while detatchment
from it is correct. This is an absolute point of view in
which there is no difference in the eyes of the Buddha
between the "perfect teaching" and the remaining three
of the so-called Four Teachings. Either way, we have to
stay away from error. It is bad to attatch ourselves to
the "perfect teaching," how much worse it is to attatch
ourselves to the Three Teachings!

Compared to Hinayana Buddhism all Brahma schools are in error. compared to the Lotus Sutra, the correct way of hinayana Buddhism or first four of the so-called "five tastes" and the first three of the Four Teachings are all evil and erroneous. the Lotus Sutra alone is true and correct. The 'perfect teaching" preached in such pre-Lotus sutras as the Flower garland, Hodo, and Hannya Sutras is called perfect but its perfection is only from a relative point of view. it is still inferior to the absolute exquisiteness of the Lotus Sutra.

Also, the "perfect teaching" of the pre-Lotus sutras is erroneous because it still remains in the first three categories of the Four Teachings. Therefore, we are still treading the way of error even if we practice the ultimate teaching of the pre-Lotus sutras such as the flower Garland and Hannya. How much more should Honen and his disciples and followers be in error! They depended on such petty sutras as the Kanmuryoju-kyo, which are inferior to to such pre-Lotus sutras as the Flower Garland and Hannya, taking the "Lotus" in the Kanmuryoju-kyo and urging the people to discard the Lotus sutra. Aren't they the so-called slanderers of the true dharma? Sakyamuni, Taho, and numerous other Buddhas from all over the universecame to this world in order to have the Lotus sutra remain here forever. Honen and Pure Land believers in Japan claim that the Lotus sutra in the Latter Age of the Decadent Dharma will perish before the Pure Land School. Aren't they the enemies of Sakyamuni, Taho, and many other buddhas from all the worlds in the universe?

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Honen's cry was, "close, ignore and abandon" the Lotus Sutra. Nichikan's was to smash the Hoben-pon and the Juryo-hon. Now they reside together in the Avici Hell.

The Opening of the Eyes: Three Kind of Enemies Ch. IX with Commentary cont...

As for the last of the three kinds of enemies of the Lotus Sutra, it is said in the sutra: "Some monks will stay in a monastery, wearing robes, and sitting quietly....They will preach the dharma for lay people and will be revered by the people as though they were arhats with Six Superhuman Powers."

The six-fascicled Hatsunain-gyo asserts:

Men of issendai will act like arhats but commit evil
acts; and arhats will act like men of issensai but
have compassion. An Arhat-like man of issendai
refers to the people slandering Mahayana Buddhism.
An arhat acting like a man of issendai refers to a
man despising the Hinayana sage of sravaka and
widely preaching Mahayana Buddhism, saying to
the people that both he and they are bodhisattvas
because everybody has Buddha-nature in himself.
Nevertheless, those people would consider him a
man of issendai.

The Nirvana Sutra states:

After the death of the Buddha, monks in the age
of the imitative Dharma will not be sages. On the
surface, they will appear to keep commandments
and recite sutras a little, but they will devour rich
foods and enjoy a prosperous life. Although they
wear robes of Buddhist monks, they will act for
selfish gain just like hunters walking slowly aiming
at game with squinting eyes, or cats stalking a rat.
They will always claim to be arhats. Outwardly,
they will appear to be wise and virtuous, but at
heart they will harbor greed and jealousy just
like Brahmans practicing the ascetic practice
of silence. They will appear to be Buddhist monks,
but not actually be so. with their rampant evil
thoughts they will slander the true dharma.

Grand Master Miao-le says in his Commentary on the Fa-hua wen-chu: "The third group is most difficult to endure. It is because the latter groups are more cunning and less likely to reveal their faults. "Monk Chih-tu of Tung-ch'un states in his Fa-hua i-tsuan: "In the third place, three verses following 'some monks will stay in a monastery' refers to the self-considered sages, who gather all the wicked people.

"Where are what monk Chih-tu calls "egoistic sages who gather all the wicked people" in Japan today? Are they on Mt. Hiei, in Onjoji Temple, Toji Temple, temples in Nara, Kenninji Temple, Jufukuji Temple, or in Kenchoji Temple? We must find them. Are they those monks of Enryakuji Temple on Mt. Hiei who put on helmets and wear armor? Or, are they these monks of Onjoji Temple who arm themselves with armor and sticks in order to protect their five-fold dharma bodies, bodies of the enlightened? However, they do not look like those referred to in the sutra: "monks who wear robes and stay in tranquility." People do not suppose that they are "revered by the people as though they were arhats with Six Superhuman Powers." Or, should I say that they are those who are "more cunning and less likely to reveal their faults?" Thus it seems that the third enemy of the Lotus Sutra refer to such monks as Shichi of Kyoto and Ryokan of Kamakura. Do not blame me for saying this, look at yourselves in light of the sutras.

Grand Master Chang-an writes in the preface to the Mo-ho chih-kuan, fascicle 1, that he had never heard of any work as clear and profound as Mo-ho chih-kuan; while Grand Master Miao-le says in his commentary to it, Chih-kuan fu-hsing-chuan fung-chueh, fascicle 1: Ever since the Later Han Emperor Ming-ti introduced Buddhism into China, after he had dreamed of a golden man, till the Chen dynasty, many have learned and transmitted Zen Buddhism." According to Ts'ung-i's Pu-chu (annotations to Three Major Works of T'ien-t'ai), one who transmitted Zen was Bodhidharma. Concerning this Zen Buddhism, it is said in Mo-ho chih-kuan (Great Concentration and Insight), fascicle 5, that both those blind monks who do not study and crippled ones who do not practice meditation are bound to fall to hell.

After listing ten ways of understanding Buddhism, Grand Masster T'ien-t'ai states in the same Mo-ho chih-kuan, fascicle 7:

Except for one in the accuracy of translation, in nine
out of ten ways, I am vastly different from those
monks in the world who study only the writings or
those zen monks who are concerned only with the
formality. Some Zen monks concentrate on meditation,
but their meditation is either shallow or false. They
practice none at all of the remaining nine except for
meditation. This is not idle talk. Wise men in the future
who would have eyes should consider this seriously.

Grand Master Miao-le explains this in his commentary on Mo-ho chih-kuan (Fung-chueh, fascicle 7):

Monks who study only the writings refer to those who
are concerned only with the scholastic aspects without
understanding the true meaning of the scriptures through
wisdom; and Zen monks who are concerned only with
formality refer to those who are concerned with the
conventions of meditation without firmly grasping the
fundamentals. This is the same as the meditation of
Brahmans, who will never gain complete freedom from
delusions and evil passions. T'ien-t'ai's statement that
some Zen monks concentrate only on meditation is an
understatement sypathetic to them. In actuality, they
lack both practice in meditation as well as wisdom to
understand the doctrine. Those who practice Zen consider
only the meditation important and pay little attention to
the study of doctrines. They interpretate sutras from the
viewpoint of meditation in such an absurd way as to say
that the eight-fold Evil Path and the Eight Winds make the
sixteen-feet tall Buddha, and the Five Elements of all
existences and the Three Poisons of greed, anger, and
stupidity make the Eight-fold Evil Path. They confuse the
six sensory organs with the Six superhuman Powers, or
confuste the basic elements of the material world (earth,
water, fire, and wind) with the Four Noble Truths. That such
interpretations of the sutras are the worst of all is beyond
question, an absurdity not worthy of discussion.

It is stated in the Mo-ho chih-kuan, fascicle 7:

Once there lived a Zen master Bodhisharma, in Yeh-lo,
whose name was known all over the land. Wherever he
stayed, people gathered in crowds gazing at him: and
whenever he left, hundreds and thousands of people
swarmed around him to bid farewell. Such was his fame,
but no benefits were gained. So, at his last moment he
regretted his life.

Miao-le again explains this in his commentary (Fung-chueh, 7):

Yeh is in Hsiang-chou and it was called Yeh as the
capital of Northern Chi, but Lo-yang when Northern
Wei had its capital there. Bodhidharma is the progenitor
of Zen Buddhism in China and he greatly contributed
to the rise of Buddhism. He converted the royal capital
to Buddhism, but hid his own name out of deference to
the wishes of the people. Lo refers to Lo-yang.

The six fascicled Hatsunaion-gyo states: "Without seeing the ultimate destination means that no one can know how evil those men of issendai can be."

Grand Master Miao-le asserts: "The last of the three groups of the enemies of the Lotus Sutra is the hardest to endure because it is the group most cunning and less likely to reveal faults."

Don't these citations clarify who the "three kinds of enemies" at the beginning of the Latter Age are? Those who are blind or one-eyed, or those who have wrong views may not see, but those who have a shred of Buddha-eye should be able to see this. It is said in the Lotus Sutra: "They slander the practitioner of the Lotus to the king, his ministers, Brahmans, and to influential lay believers;" which Chih-tu of tung-Chu'n explained: "They report to the authorities slandering the true dharma and the practitioner of the Lotus Sutra." So in the past toward the end of the Age of the Imitative Dharma, such monks as Gomyo and Shuen petitioned the Imperial Court, slandering Grand Master Dengyo. Now, at the beginning of the Latter Age, such monks as Ryokan and Ryochu have written letters to the shogunate falsely slandering Nichiren. How can they not be of the "three kinds of enemies" of the Lotus Sutra?

Those of the Pure Land School today say to the king, his ministers, Brahmans, and influential lay believers, who are followers of the Tendai Lotus School, that the Lotus Sutra is too profound in principle for us to understand or its doctrine is too profound for our shallow intelligence. Are they, who try to dissuade us from believing in the Lotus Sutra, not what is referred in the Mo-ho chih-kuan to "those monks who consider the Lotus Sutra to be only for sages and too difficult for ignorant people like themselves?"

The Zen School maintains:

The Lotus Sutra is a finger pointing to the moon
while the Zen School is the moon itself. After
grasping the moon there is no need for the finger
to point at it. Zen is the heart of the Buddha while
the Lotus Sutra is merely His words. Having finished
preaching all the sutras, including the Lotus, the Buddha
picked up a bunch of flowers and gave it to Kasyapa
because he alone understood what the Buddha
meant. As proof the Buddha entrusted him with His
kesa (vestment), which had been handed down through
twenty-eight patriarchs of Buddhism in Indiato six
patriarchs of Buddhism in China.

It has been a long time since such monsense as this fooled and confused the people of Japan. High monks of the Tendai school. who study Shingon esoterism, are of the Tendai Lotus Shool in name only without knowing what their own school is. Being greedy and afraid of court nobles and warriors in power, they approve and even praise what the Pure Land, and Zen scools claim. When Sakyamuni Buddha preached the Lotus Sutra, Taho Buddha and numerous Buddhas in manifestation coming from all the worlds in the universe attested to have it spread forever. Now high monks of the Tendai School seem to agree with the false claims of the Zen and Pure Landmonks that the Lotus Sutra is too profound for the people to understand. As a result, the Lotus sutra exists in name only in Japan, without anyone attaining Buddhahood. now whom should we consider a practitioner of the Lotus Sutra? Numerous monks were exiled for burning temples and stupas. Mamy high priests cater to the whims of court nobles and warriors in power. Should we call them practitioners of the Lotus Sutra?

Exactly as the Buddha predicted, there are "three kinds of enemies of the Lotus Sutra" all over Japan. Nevertheless, we don't see any practitioners of the Lotus Sutra. Does this mean that the words of the Buddha have been proved untrue? Could this be? After all, who has been abused and despised by the ingnorant people for the sake of the Lotus Sutra? Which monk has been attacked with swords and sticks for the sake of the Lotus sutra? Which monk has been sued for the sake of the Lotus Sutra? Which monk has often been exiled as predicted in the sutra? No such man exists in Jpan, except for Nichiren. However, as Nichiren has been abandoned by the gods, he probably is not a practiitioner of the Lotus Sutra. Then, who would be a practitioner of the Lotus Sutra to realize the Buddha's prediction? Sakyamuni Buddha and his sworn enemy Devedatta remained together, life after life, just as a shadow follow a body.

Prince Shotoku and his political enemy Mononobe-no-Moriya were always together just as the flowers and fruits of the lotus appears at the same time. By the same token, when there is a practitioner of the Lotus Sutra, there must be the the "three kinds of enemies" of the the Lotus. As "three kinds of enemies of the Lotus" already exist, who is a practitioner of the Lotus? We must seek him out to make him our teacher. To meet such a man is as rare an occasion as a one-eyed turtle finding a piece of wood with the right size of hole floating in an ocean.

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Commentary:

"Nichiren writes, However, they do not look like those referred to in the sutra: "monks who wear robes and stay in tranquility." People do not suppose that they are "revered by the people as though they were arhats with Six Superhuman Powers." Or, should I say that they are those who are "more cunning and less likely to reveal their faults?"

It is very important to detemine who are these cunning monks. Think carefully. Who could be more cunning than a Monk who states, "I am not a monk, I am a layman." from the persective of this age and time, we would have to include it is the business suited lay vice presidents and president of the SGI. Those who are looked up to as living Buddhas or having Superhuman Powers ("He could read my thoughts.", "How could anyone but a living Buddha collect so many awards and honors?", "Who but Daisaku Ikeda could write three hundred books.") Discounting of course, his dozens of well paid ghost writers.

Nichiren goes on how to determine who is in fact the third of the Three Powerful enemies. Here he uses the Zen monks as an example:

"Monks who study only the writings refer to those who
are concerned only with the scholastic aspects without
understanding the true meaning of the scriptures through
wisdom; and Zen monks who are concerned only with
formality refer to those who are concerned with the
conventions of meditation without firmly grasping the
fundamentals. This is the same as the meditation of
Brahmans, who will never gain complete freedom from
delusions and evil passions. T'ien-t'ai's statement that
some Zen monks concentrate only on meditation is an
understatement sypathetic to them. In actuality, they
lack both practice in meditation as well as wisdom to
understand the doctrine. Those who practice Zen consider
only the meditation important and pay little attention to
the study of doctrines. They interpretate sutras from the
viewpoint of meditation in such an absurd way as to say
that the eight-fold Evil Path and the Eight Winds make the
sixteen-feet tall Buddha, and the Five Elements of all
existences and the Three Poisons of greed, anger, and
stupidity make the Eight-fold Evil Path. They confuse the
six sensory organs with the Six superhuman Powers, or
confuste the basic elements of the material world (earth,
water, fire, and wind) with the Four Noble Truths. That such
interpretations of the sutras are the worst of all is beyond
question, an absurdity not worthy of discussion."

If you have spoken to the top leaders of SGI, you will know that they are no different than the Zen monks, confusing the very basic concepts of Buddhism with meaningless but sometimes ornate rhetoric. They are also like Sammibo, a former disciple of Nichiren Daishonin who became arrogant thus distorting his teachings. If you haven't spoken to the top leaders, here are some examples.

"In the November 9, 1992 World Tribune (WT) p. 5, the late Richard Causton, former general director of the SGI-UK, stated,

"We must deeply understand that the heritage of the Universal Law of Nam-myoho-renge-kyo can only be transmitted through organizations joined in unity, based on faith in Nichiren Daishonin's Buddhism and the principle of the oneness of master and disciple." (emphasis added). Mr. Causton also explains his reference to "the oneness of master and disciple" as follows: "All of us who chant Nam-myoho-renge-kyo, which our ultimate master, Nichiren Daishonin, taught us, can develop the eyes of the Buddha; but it is President Ikeda, our master in life, who guides us through the rocks and shoals of this life, with pride and gratitude. President Ikeda has taught me everything. "The article also states: "Hence, the master gives his guidance based on his interpretations of the Gosho in contemporary terms and his experience of action, both for his own human revolution and for guiding the movement for kosen-rufu. We as disciples, must then set out to prove its validity for ourselves . .

Please note the focus on President Ikeda and not on the Eternal Shakyamuni,
Namu myoho Renge kyo, the Lotus Sutra, nor the Daishonin .

"An editorial in the WT of November 16, 1992, p. 2, stated:

"One way [of making 'sincerity' real in our lives] is to constantly renew our determination to live with sincerity by putting President Ikeda's guidance into action every day . . . It's important to study Nichiren Daishonin's writings and the guidance of President Ikeda, but unless we put all these words into action, they are meaningless."

It is implied that President Ikeda's guidance is superior to the guidance of the Gohonzon, Buddha Shakyamuni. and Nichiren Daishonin.

"In the January 11, 1993 WT, p. 4, Mr. Ikeda stated:

"Since the Buddhist way of mentor and disciple is the ultimate way for humanity, it is impossible to grasp even the tiniest fragment of it if your efforts are only half-hearted. How faithfully did Mr. Toda follow and protect Mr. Makiguchi? And how faithfully did I follow and protect Mr. Toda? To a degree nearly unimaginable by people today. I could not hope to serve that great leader of Buddhism, Mr. Toda, without a determination to give up my own life if necessary. In that fierce determination we find the very essence of what it is to be human."

The Daishonin's master was the Eternal Shakyamuni and the Lotus Sutra. Again
and again and again he stated to rely on the Law and not on the person.

"In the November 16, 1992 WT, p. 5, Mr. Ikeda stated:

"Those who think that the times when the SGI is facing terrible persecutions has
nothing to do with themselves will receive no benefits. They have nothing to commend themselves; they have no faith. But those who fight with the conviction that they are personally being persecuted possess truly great faith. Those who can maintain their faith until the last moment of their lives --even if they are thrown in jail because of their faith for 20 or 30 years -- are true Buddhists, true 'revolutionaries' directly linked to the Daishonin."

Is the SGI being persecuted for the sake of the Law or for their questionable
social and political activities or their bastardization of the Lotus Sutra and teachings of Nichiren Daishonin?

In the September 12, 1994 WT, p. 5, Senior Vice General Director David human revolution stated:

" . . . The more we strictly follow the Law, including, in my mind, President Ikeda's guidance, the more capable we become at being flexible in our awareness of what others need for their happiness. . . ."

The Law is President Ikeda's guidance according to the SGI. They chant Nam(u) Myoho renge kyo with their mouths but Nam(u) daisaku Ikeda and Namu Daisaku Ikeda's guidance with their hearts. Next, he will have his guidance inscribed on the Gohonzon.

In the May 3, 1996 WT, p. 10, Mr. Ikeda stated:

"Ultimately, Buddhism comes down to the person. I did not wait to place my trust in President Toda until I had learned about the Daishonin's teachings. Rather, I came to trust Buddhism because I first believed in the person, Josei Toda."

Rely on the person and not on the Law is the teaching of the Soka Gakkai. Is this not destroying the Law, the Lotus and Nirvana Sutras, and the writings of Nichiren?

In the SGI May study preparation lecture on Letter to Misawa by the head of the SGI study department, Greg Martin, we read, "through faith in the oneness of mentor and disciple, faith that the disciple is one with the Buddha, Daisaku Ikeda (specifically and our seniors in faith, generally), we can prevent the Devil of the Sixth Heaven from entering into our lives and organization". He also explained,
Don't drop "oneness" when entrusting yourself to Ikeda or a senior or even when discussing the mentor disciple relationship (obviously a very very important point because he made it several times).

Don't succumb to the tantalizing temptation for power and authority except when it comes to the mentor of Daisaku Ikeda and your seniors in faith, was another example of double-speak. He goes on to teach, select a mentor (someone like Ikeda and your seniors in faith) who has defeated the Devil of the Sixth Heaven and substitute wisdom for faith, faith in the mentor and your seniors. These Soka Gakkai teachings are completely contrary to the teachings of Buddhism, "Follow the Law and not persons".

Then he goes on to teach the importance of the SGI organization [one reed can't stand alone] while simultaneously talking about self reliant faith and practice. "self reliant faith and practice and "rely on SGI" comes out of both sides of his crooked mouth.

He also said, we can transform ourselves through reading and putting president Ikeda's guidance into practice but he never touched upon the enemies of the Lotus Sutra and the Shingon priests and their teachings, or the nun Usabusa and the principle of not begrudging one's life, all imortant concepts discussed in letter to Misawa. He talked little about the Supreme Votary of the Lotus Sutra, Nichiren Daishonin. Of course, he did mention the priests of the Nichiren Shoshu as enemies of Buddhism. He mentioned the Daimoku and teaching others several times but his conclusion was that the one vehicle to realize the widespread propagation of the Law (Kosen Rufu) is the teaching of mentor (Diasaku Ikeda) and disciple.

In general the SGI maintains, like the zen school,

"The Lotus Sutra is a finger pointing to the moon
while the Zen School is the moon itself. After
grasping the moon there is no need for the finger
to point at it. Zen is the heart of the Buddha while
the Lotus Sutra is merely His words. Having finished
preaching all the sutras, including the Lotus, the Buddha
picked up a bunch of flowers and gave it to Kasyapa
because he alone understood what the Buddha
meant. As proof the Buddha entrusted him with His
kesa (vestment), which had been handed down through
twenty-eight patriarchs of Buddhism in India to six
patriarchs of Buddhism in China."

They assert either that the Lotus Sutra has lost its power or it is too difficult to understand without the instruction of Daisku Ikeda.

As a matter of course, we of the Kempon Hokke do not spare our voices to protect the teachings of the Daishonin while the SGI does not spare it's voice in slandering and distorting the sacred teachings. The truth will be disseminated despite the power, money and prestige of Daisaku Ikeda and the SGI. We of the Kempon Hokke are determined to follow in the footsteps of Shakyamuni Buddha, Nagrjuna, Vasubandu, Nan Yueh, Chang-an, Tientai, Miao-lo, Dengyo, Nichiren Daishonin, and Nichiju Shonin and admonish those who would seek to destroy the Sublime Dharma of the Lotus Flower Sutra.

One need look no further than the SGI leaders and specifically Daisaku Ikeda as the third and most dangerous of the Three Powerful Enemies in this present age.

Opening of the Eyes: Five Holy Proclamations Chapter VIII with Commentary

Five Holy Proclamations Chapter VIII

I, Nichiren believe as soon as the practitioner of the Lotus Sutra appears, all those gods such as the Sun God and the Moon God who heard the preaching of the Lotus in three meetings at two places (on Mt. Sacred Eagle and in a stupa appearing high in the sky) will hurry to his aid and just as a magnet attracts pieces of iron and the moon reflects itself on the water. They will bear his difficulties and carry out the vows they made before the Buddha at those meetings.

Nevertheless, they have not come to rescue me, Nichiren. Is it because I am not a votary of the Lotus Sutra? I must reconsider the sutrain light of my own background in order to see what is wrong with me.

Some might ask how do I know that the Pure Land and Zen Schools today are enemies of the Lotus Sutra and "evil friends" of all people. To this I would not answer in my own words. Instead, I would show them the ugly faces of slanderers of the true dharma reflected in the mirror of sutras and commentaries although I can't help those who were born blind.

In the eleventh chapter, "The Appearance of the Stupa of Treasures," in the Lotus Sutra, fascicle four, it is written:

Then Taho Buddha in the stupa of treasures offered
half of his seat to Sakyamuni Buddha and the great
crowd saw the two Buddhas sit cross-legged on the
lion-shaped throne in the stupa of the seven treasures.
Sakyamuni Buddha spoke out resoundingly to monks,
nuns, laymen, and laywomen: "who will expound the
Lotus Sutra widely in this world? Now is the time. I
shall enter Nirvana before long, and therefore hope
to transmit this Lotus Sutra to someone so that it may
be preserved after My death

This was the first proclamation of the Buddha. "Then Sakyamuni Buddha, wishing to repeat what he had said, declared in verse" in the same chapter"

The Saintly Master, the Taho Buddha,
Who had passed away a long time ago,
Came riding in the stupa of treasures
For the sake of the dharma
Why don't you, everyone
Strive to preserve the dharma?
Buddhas in My manifestation
As numerous in number
As the sand in the Ganges River
Also came to hear the dharma.
Leaving their wonderful worlds,
Parting from their disciples,
And giving up the offerings made to them
By gods, men, and dragon-gods,
They came here to have the dharma
Forever preserved
Just as a strong wind
Sways the twigs of a tree
Those Buddhas employ these expedients
To have the dharma forever preserved.
Listen everyone!
Who will uphold this sutra,
And read and recite it
After my death?
Now is the time for you
To make your vows before Me.

This was his second proclamation. Sakyamuni continued on:

The Taho Buddha
And the Buddhas of my manifestation
Who have assembled here
Know this desire of Mine.
Good men! consider thoroughly
before making a great vow
to preach this sutra
For it is difficult to do so.
It is not so difficult
to preach all other sutras,
Which are as numerous
As the sands of the Ganges River,
It is not so difficult
To take Mt. Sumeru
And throw it over to
Countless Buddha-lands
As it is difficult
To preach this sutra
In the evil world
After My death.
It is not so difficult
To carry a stack of hay
And remain unburnt in the conflagration
Burning down the whole world
As it is difficult
To uphold this sutra
And preach to even one person
After My death.
Good men!
Who will uphold this sutra
And read and recite it
After My death?
Now is the time for you
To make a vow before the Buddha.

This was the third proclamation of Sakyamuni Buddha. The fourth and fifth, which appear in the "Devedatta" chapter, will be considered later.

The meaning of these words in the "Appearance of the Stupa " chapter is clear. It is as clear as the great sun shining in the sky or a mole on a white face. Nevertheless, those who were born blind, those who have slanted eyes, who are one eyed, who believe that only their own teachers are wise men, or those who are stuck to false teachings will not be able to see. Despite all the difficulties, however, I will try to write down here for those who would aspire for Buddhism.

It is difficult to have the chance of hearing the Lotus Sutra, harder than to see the once-in-3,000-years peach flowers at Hsi Wang-mu's orchard or the udonge blossom, which is said to bloom once in 3,000 years to foretell the coming of the Wheel-Turning King. You should also know that even the eight year war between Han Kao-tsu and Hsiang Yu for the control of China, the seven year war in Japan between Minamoto-no-Yoritomo and Taira-no-Munemori, the struggle for power between the asura demons and Indra, or the battle between a monster bird konji-cho and a dragon king at Lake Anavatapta, does not exceed in importance and intensity the war between the Lotus and all other sutras. The Lotus Sutra was spread over Japan twice; due to Grand Master Dengyo and me, Nichiren. Blind persons will not believe this; it can't be helped. These words in the Lotus are an assessment through the meeting of Sakyamuni, Tahoo, and other Buddhas from all over the universe of all the Buddhist scriptures that exist in Japan, China, India, the Dragon Palace, heaven and all the worlds of the universe.

You might wonder whether those sutras such as the Flower Garland, Hodo, Hannya, Jimmitsu, Ryoga, Great Sun Buddha, and Nirvana are among what the Lotus Sutra calls the "nine easier" ones or the "six difficult" ones to spread after the death of Sakyamuni Buddha. To this question, people have different answers. Flower Garland scholars such as Tu-shun, Chih-yen, Fa-tsang, and Ch'en-kuang say, "Both the Flower Garland and Lotus Sutras are among the 'six difficult' ones. In name they are two seperate sutras, but they are one in principle or in what they preach, just as there are four seperate gates leading to the one one truth."

Venerable Hsuan-tsang, Grand master T'z u-en and other Fa-hsiang scholars maintain, "Both the Jimmitsu-kyo and Lotus Sutra are among the 'six difficult' ones because they preach the most sophisticated of the 'consciousness-only' doctrine expounded at the third or final stage, according to Fa-hsiang theology."

Chi-tsang (Chia-hsiang) and others of the San-lun School maintain: "The Hannya and Lotus Sutras are different in name but identical in body; they preach the same dharma."

Venerable Subhakarasimha, Vajrabodhi, Amoghavajra and other Indian-Chinese chen-yen (Shingon) scholars say, "The Great Sun Buddha Sutra and the Lotus Sutra are the same in principle; they both are among the 'six difficult ones.' " However, Grand Master Kobo in Japan states, "The Great Sun Buddha Sutra is not among either the 'six difficult' nor the 'nine easier' ones. It is not among the scriptures preached by Sakyamuni; it was preached by the 'dharma-body' of the Great Sun Buddha." Some say, "As the Flower Garland Sutra was preached by the 'reward-body' of the Buddha, it does not belong to either the 'six difficult' ones nor the 'nine easier' ones." Founders and scholars of these four schools maintain this; later scholars repeat the same.

It is regrettable to say that if I, Nichiren spoke up against them without reservation, people today would not even look at me. They would further heap injustices upon me even to the point of slandering me to the king and endangering my life. Nevertheless, in the Nirvana Sutra preached under the twin sala tree, the will of our compassionate Father Sakyamuni Buddha, it is said that we should rely on the dharma preached by the Buddha, not upon intepretations by teachers. It means that bodhisattvas, who are to lead the people after the death of the Buddha, are divided into four groups. In the fourth group are the highest ranking bodhisattvas such as Samantabhadra and Manjusri, and even they should not be trusted unless they preach with sutras in hand.

It is also said in the Nirvana Sutra that we should rely only upon perfect sutras, not upon the imperfect sutras. This means that we must distinguish the true sutra from provisional ones before relying upon it. In the Juju bibasha-ron by Bodhisattva Nagarjuna it is also said that we should rely upon the true sutra and not upon provisional ones. Grand Master T'ien-t'ai says, "Adopt whatever agrees with the sutra, and not believe in that which is not found in the sutra in word or in meaning," while Grand Master Dengyo states, "Rely upon the words of the Buddha; do not believe in what has been transmitted orally." Enchin, the Grand Master Chisho, states that we should transmit the Buddhas's teaching only from sutras.

***** ***** ***** ***** ***** ***** ***** ***** ***** ***** ***** ***

People who think the time for clarifying the relative and absolute worth of the sutras is over are wrong. It will last for tens of centuries. Prepare yourselves for the long haul. Sutra means teaching or sound and vibration. Even the bark of the dog is a sutra. The Q'uran is a sutra. There is a hierarchy of sutras. The Lotus Sutra is the King of Sutras.

The last paragraph of this section is most profound. It supports the Kempon Hokke "Succession of the Scrolls of the Sutra" and demolishes the oral or secret teachings of the SGI and the Nichiren Shoshu. These principles also supports the Kempon Hokke's principle of relying on the Ten Major Works of Nichiren rather than the inauthentic and shallow works attributed to Nichiren that are the basis of the SGI and Nichiren Shoshu theology.

The Opening of the Eyes: Five Holy Proclamations Chapter VIII with Commentary cont...

Five Holy Proclamations Chapter VIII cont...

Feb 12 2008, 12:52 PM

Now, as for the assessments of the sutras by the founding fathers of the four Buddhist schools, their judgements seem to conform, more or less, to sutras and their commentaries. However, they all seem to stick to the teaching of their own schools without correcting the errors of their own teachers. Their opinions are formed from egotism and distorted interpretations of sutras. It is self decorated egocentricity! Men of Vatsiputra and Vaipula Schools after the death of the Buddha were stronger in theology than Brahamanism before the rise of Buddhism in India. Confucianism since the Later han, when Buddhism was introduced to China, became more intricate than Confucianism in the time of the Three Emerors and Five Rulers, when Buddhism was unknown in China. In the same way, teachers of such schools as Kegon, Hosso, and Shingon, envious of T'ien-t'ai's true teaching, tend to resort to distorted interpretations of the true Lotus Sutra in order to fit it into their provisional teachings. Surely, those who aspire to enlightenment should not be biased, stay away from sectarian quarrels and not despise other people.

It is said in the Lotus that among the sutras which had already been preached, are now being preached, and will be preached, the Lotus Sutra is supreme. Commenting on this, Grand Master Miao-le states,: "Besides the Lotus Sutra, some sutras claim to be the king of sutras, but they are not really the first among sutras as they do not claim to be one among those which have already been preached, are being preached, and will be preached." He also asserts, "Although the Lotus Sutra is incomparable dharma above all the scriptures preached in the past, present, and future, many are confused about this, and they will suffer for ever from slandering the true dharma."

Surprised by this statement in the Lotus Sutra his commentary on it, I have read all the Buddhist scriptures and commentaries by later teachers. As a result all my doubts have melted away. It is not even worth mentioning that ignorant men of the Shingon School today believe that their's is superior to the Lotus Sutra because they have finger signs and mantras or simply because Grand Master Jikaku said so.

(I) Likewise, it is said in the Mitsugon-kyo (Secret Solemnity Sutra): Such sutras as the Juji-kyo (Ten Stages), Flower Garland Sutra, Daiju-kimnara-kyo (Great Tree King Kimnara), Jinzu-kyo (Supernatural Powers), and Shoman-gyo (Shrimala) are all begotten from this Mitsugon-kyo. As such, this sutra is superior to all the Buddhist scriptures."

(II) The Daiun-gyo (Great Cloud Sutra) says: "This Daiun-gyo is the Wheel-Turning Noble King among sutras because it preaches the real nature of the people and everlasting Buddha-nature."

(III) The Six Paramita Sutra states:

All the true dharmas preached by numerous
Buddhas in the past and all the 84,000 wonderful
dharmas I am preaching in this world can be
grouped in five categories: 1. sutras, the Buddhas
teachings; 2. commandments; 3. commentaries on
sutras; 4. Buddha-wisdom; and 5. mystic spells.
With these five, I shall preach and converty all the
people. Even if the peopleare incapable of upholding
the sutras, commandments, commentaries, and Buddha
Buddha-wisdom, I can still enable them to attain
enlightenement. Even if they have committed such
sins as the "four major sins," "eight major sins," or
"five rebellious sins," or even if those issendai
(icchantika), who slander Mahayana sutras, have
committed serious sins, I can still enable them to
purge themselves of their sins and obtain emancipation
and enlightenment at once. It is to such people that I
preach the teachings of the mystic sperlls. These five
categories of teachings are analogous to the "five tastes"
of milk and four milk products, the most refined of which
is the wonderful taste of "clarified butter" (daigo or ghee).
The teaching of the mystic spells is like the taste of ghee,
which is the most exquisite of the five. It can cure various
sicknesses and keep both body and mind healthy. So, the
teaching of the mystic spells is the most admirable teaching
of Buddhism because it can extinguish the serious sins of
the people."

(IV) Next, in the Gejjimmitsu-kyo (The Profound Secrets Sutra), it is stated:

The Bodhisattva Shogiisho (Superlative Truth)
again said to the Buddha that the World Honored One was
at first in the Deer Park in Baranasi, where He preached
the true teaching of the Four Noble Truths to those who
aspires for the Hinayana sage od sravaka. It was such a
rare teachingnever preached before by gods or people.
Nevertheless, the preaching preached then was imperfect,
not without room for improvement and criticism. It was the
source of endless controversy.

In the second period of preaching for those who aspired to
practice Mahayana Buddhism. the Buddha preached that all
phenomena are void without substance, without life and death,
originally constant and unchanging, and in the state of Nirvana.
This was the preaching of the true dharma without revealing the
true intention of the Buddha. It was rarer than the one preached
in the first period, but still there was room for further improvement,
It was not yet a perfect teaching and was a source of constant
squabbling.

and now in the third period, the Buddha preached, for those who
seek the teachingfor all to obtain Buddhaood, that all phenomena
are void without substance, without life and death, originall constant
and unchanging, in the state of Nrvana, and of no substance. This is
the preaching of the true dharma with the Buddha's intention clearly
revealed. It is the most wonderful and rarest of all sutras. What the
Buddha preaches now is the supreme teaching with no room for
improvement or criticism. It is the perfect teaching, which could not
cause any controversy.

(V) The Daihannya-kyo (Great Wisdom Sutra) states: "By following whatever teaching one listens to, either within Buddhism or outside, as an expedient, one can grasp the exquisite principle of the 'wisdom' in this sutra. All worldly matters and actions can be led into ultimate truth by this 'wisdom." Nothing exists outside the realm of ultimate truth."

(VI) It is said in the Great Sun Buddha Sutra, fascicle one:

Bodhisattva Kongo! Practicing Mahayana Buddhism
means to aspire to the teaching of void and know
that there is no 'self' in all phenomena. Why is that
so? It is because practitioners of mahayana Buddhism
in the past observing the arayashiki (alaya-consciousness),
the substanceof all phenomena, knew that all phenomena
are illusory.

Bodhisattva Kongo! He thus abandoned the teaching of
egolessness, won freedom of mind, and realized that
he was originally without birth or death.

The so-called "emtiness" is betond the realm of the six
sensory organs and is without form or boundary, beyond
futile squabbles and is analogous to space. A phenomena
is not an entity in itself.

The great Sun Buddha said to Bodhisattva Kongo that
Buddhahood is to know one's mind as it is.

(VII) Then it is asserted in the Flower Garland Sutra:

Among the people in all worlds, there are few who
aspire to the sravaka way. Even fewer people seek
the pratyekabuddha way. Those who seek the Mahayana
teaching are extremely rare. Even then it is easier to seek
the Mahayana teaching as compared to having faith in this
Flower Garland Sutra, which is extremely difficult to do. How
much more difficult it is to uphold it, remember it correctly,
practice as it teaches, and understand it truly! It is not so
difficult to sustain on the head all the worlds in the universe
for as long as one kalpa without moving an inch as it is to
have faith in this dharma. It is not so meritorious to offer
various things of joy to people as numerous as the dust of
all the worlds in the universe for as long as one kalpa as it
is to believe in this dharma. It is not so difficult to sustain
ten Buddha-lands in a palm and float in the air for as long
as one kalpa as it is to believe in this dharma. It is not so
meritorious to offer things of joy to people as numerous
as the dust of ten Buddha-lands for as long as one kalpa
as it is to believe in this dharma. It is not so meritorious
to revere and give offerings to Buddhas as innumerable
as the dust of ten Buddha-lands for as long as one kalpa
as it is to uphold this sutra.

VIII Finally it is said in the Nirvana Sutra:

Although these Mahayana scriptures have immeasureable
meritsm, they can not even be compared with this Nirvana
Sutra. The latter is a hundred, a thousand, a hundred
thousand trillion times, or infinite number of times more
meritorious than the former. Good men! It is analagous to
a cow producing milk, which in turn produces cream, which
in turn produces curdled milk, which in turn produces butter,
which in turn produces clarified butter called daigo. This daigo
is the supreme product and it cures all sicknesses of the people
who take it as if it contained all medicines in it. Good men!
The Buddha is the same. He preached the Flower Garland
Sutra, which in turn produced Hodo Sutras, from which
stemmed the hannya Sutra, from which was produced the
Nirvana Sutra. The nirvana Sutra is like the taste of daigo,
an allegory of the Buddha-nature expounded in the Nirvana
Sutra.

Each of the eight sutras cited above thus claims to be the suprme one. However when compared to the references in the Lotus Sutra to "the sutras preached in the past, being preached at present, and will be preached in the future" and "six difficult" and "nine easier ones," those statements look like stars compared to the moon and the nine mountain ranges of the world compared to Mt. Sumeru.

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Even Nichiren Daishonin can not open the eyes of those blind at birth. But the Lotus Sutra (Myoho renge kyo) can. Nichiren Daishonin writes:

"Therefore, when you chant the daimoku of this sutra, you should be aware that it is a more joyful thing than for one who was born blind to gain sight and see one’s father and mother, and a rarer thing than for a man who has been seized by a powerful enemy to be released and reunited with his wife and children."(The Daimoku of the Lotus Sutra)

"Again if anyone offers a three-thousand-great-thousandfold world full of the of the precious things in homage to buddhas, great bodhisattvas, pratyekabuddhas, and arhats, the merit this man gains is not equal to the surpassing happiness of he who receives and keeps but a single fourfold verse of this Law-Flower Sutra"(Lotus Sutra Chapter 23, Bodhisattva Medicine King)

The fourfold verse is none other than Namu Myoho renge kyo.

"Just as Mount Sumeru is the highest among the various mountains , so this Lotus Sutra (Myoho renge kyo) holds the highest position among all the sutras."(ibid, chapter 23)

"Just as Mount Sumeru is the highest among the various mountains , so this Lotus Sutra (Myoho renge kyo) holds the highest position among all the sutras."(Ibid, chapter 23)

"..., so it is also with this Law-Flower Sutra (Myoho renge kyo); amongst all the sutras it is the highest;" and "... it is the most illuminating;" and "...it is the most honorable;" and "...it is the king of all sutras;" and "...it is the father of of all the wise and holy men;" and "...amongst all the sutras preached by tathagatas, bodhisattvas or preached by sravakas, it is the supreme."(ibid, Chapter 23)

"Star Constellation King Flower! This sutra (Myoho renge kyo) is that which can save all the living; this sutra can deliver all the living from pain and sufferings; this sutra is able to greatly benefit all the living and fulfill their desires. Just as a clear, cool pool is able to satisfy all those who are thirsty, as the cold who obtain a fire [are satisfied], as the naked who find clothing, as [a caravan of] merchants who find a leader, as children who find their mother, as at a ferry one who catches the boat, as a sick man who finds a doctor, as in the darkness one who obtains a lamp, as a poor man who finds a jewel, ...., so it is with this Law-Flower sutra; it is able to deliver all the living from all sufferings and all diseases, and is able to unloose all bonds of mortal life."(ibid Chapter 23)

"The World-honored One has long expounded his doctrines and now must reveal the truth."(ibid Chapter 2)

''In all the Buddha's lands of the universe there is but one supreme vehicle, not two or three, and it excludes the provisional teachings of the Buddha"(ibid chapter 2)

"Honestly discarding the provisional teachings, I will expound the Supreme Law (Myoho)."(ibid chapter 2)

"I have briefly described in this sutra (Myoho renge kyo) all the laws of the Buddha, all the invincible mystic powers of the buddha, all the secret storehouses of the Buddha, and all the profound practices of the Buddha."(Ibid, Chapter 21)

"The scriptures I preach number in the countless millions. Among all those I have preached, now preach and will preach, this Lotus Sutra (Myoho renge kyo) is the most difficult to believe and the most difficult to understand."(ibid Chapter 10)

"Among all the Sutras it (Myoho renge kyo) holds the highest place" (Ibid, Chapter 14)

"If in future ages there should be one who accepts and upholds, reads and recites this sutra (Myoho renge kyo),...his wishes shall not be in vain, and he will receive his reward of good fortune in his present life."(Ibid, Chapter 28)

The Opening of the Eyes: Five Holy Proclamations Chapter VIII with Commentary cont...

Five Holy Proclamations Chapter VIII cont...

Feb 15 2008, 04:22 AM

Nevertheless, even such master teachers as Ch'eng-kuang of the Hua-yen School, Tz'u-en of the Fa-hsiang School, Chia-hsiang of the San-lun School, and Kobo of the Shingon School, who appeared to have the eye of a Buddha, were confused by those sutras. How much more confused are those blind present-day scholars! How can they see the comparative merits of those sutras? They are unable to perceive even a clear distinction between black and white or Mt. Sumeru and a poppy-seed, not to speak of a principle as abstract as the sky. Since they do not know the depth of the teaching, no one knows the depth of the principle preached in the teaching. As the Lotus and other sutras are in seperate fascicles and are out of sequence, it is difficult to differentiate the doctrine contained in them. Therefore, I cited from the eight sutras above in order to help ignorant people. In considering kings, we must know the difference between great ones and minor ones. The Daiun-kyo, which claims to be the king of sutras, cited above, is merely a minor king.

In considering " all," we must know the difference between all of a portion and all of a total. When the Mitsugon-kyo says that it is the most superior of the scriptures, it does not mean all the Buddhist scriptures. In considering the "five tastes," we must know whether they are applicable to all Buddhism or only a portion of Buddhism. The Six Paramita Sutra cited above talks of the attainment of Buddhahood by all the people but not by men of the Two Vehicles, whose Buddha-nature has been burnt away. How much less do they speak of the Eternal Buddha! The "fivew tastes" doctrine of this sutra is not equal to that of the Nirvana Sutra. How can it face up to the Lotus Sutra, either the theological section of the essential section? Confused with this sutra, however, Grand Master Kobo of Japan classified the Lotus Sutra as the fourth or the second from the top among the "five tastes." Even the fifth or the most refined daigo taste of the Six Paramita Sutra caqn not equal that of the Nirvana Sutra. How can it face up to the Lotus Sutra which is superior to the Nirvana Sutra? What happened to Grand Master Kobo? Neverthe less, he called Grand Master T'ien-t'ai and other teachers thieves when he clai,ed in his Kemmitsu nikyo-ron that Chinese teachers competed against one another in stealing the daigo taste of the Six Paramita Sutra. Praising his own school, he further stated in it that regrettbale wise men in the past had not tasted daigo.

Leaving aside the question, I will write this for my followers. Others will not believe in me and go to hell for slandering the true dharma, which would in turn cause them to obtain Buddhahood. It is possible to know the salinity of the ocean by tasting one drop of water, and the advent of spring by seeing a flower bloom. In the same way without sailing thousands of miles over to Sung China, without spending as long as three years as Fa-hsien did to visit Mt. Sacred Eagle, without entering the Dragon Palace as Nagarjuna did, without visiting Bodhisattva Maitreya as Asanga did, or without attending the three assemblies for lectures on the Lotus Sutra (Two on Mt. Sacred Eagle and one up in the sky) you should be able to perceive the relative merits of all the sutras preached by the Buddha during His lifetime by reading this writing of mine.

As snakes are relatives of dragons, they can foretell a flood seven days before its coming. As crows had been fortune-tellers in past lives, they can foeretell the fortune of the year. Birds are superior to human beings in their ability to fly. In knowing the comparative merits of sutras, I, Nichiren am superior to Ch'eng-kuan of Hua-yen, Ch'ia-hsiang of San'lun, Tz'u-en of Fa-hsian, and Kobo of Shingon. It is because I follow the tradition of T'ien-t'ai and Dengyo. These masters had not yielded to the authority of T'ien-t'ai and Dengyo; how could they avoid the crime of slandering the true dharma?

It is I, Nichiren, who is the richest in Japan today, because i sacrifice my life for the sake of the Lotus Sutra and leave my name for posterity. Gods of rivers take orders from the masters of a great ocean, and gods of mountains follow the king of Mt. Sumeru. Likewise, when one knows the meaning of the "six difficult ones and nine easier ones" and "scriptures preached in past, are preached at present, and will be preached in the future" in the Lotus Sutra, one would automatically know the comparative merits of all Buddhist scriptures without reading them.

Besides the three proclamations made in the "Appearance of s Stupa" (11th) chapter of the Lotus sutra, the Buddha issued two more proclamations in the following twelth chapter, "Devedatta," of the same sutra with the intention of having it spread after His death. Devedatta had been reguarded as a man of issendai who did not have any possibility of attaining Buddhahood. He, nevertheless, was assured by the Buddha of becoming Tenno Buddha in the future. The forty-fascicled Nirvana Sutra has stated the existence of Buddha-nature in all, which is realized in this "Devedatta" chapter. Numerous offenders such as monk Zensho and King Ajatasatru committed the Five Rebellious sins or slandered the true dharma. Since the worst of them, Devedatta, was assured of becoming a Buddha in the future, all others would naturally be assured just as people follow the leader and twigs and leaves join a tree. That is to say, the example of Devedatta assured of being the future Tenno Buddha has made it unmistakeable that all offenders of the Five Rebellious Sins or Seven Rebellious Sins, slanderers of the true dharma, and men of issendai --- all of them would attain Buddhahood someday. This is somewhat like deadly poison turning into
"nectar," the best of all tastes.

Also, the example of a dragon girl becoming a buddha does not mean only her. It means the attainment of Buddhahood by all women. In the Hinayana sutras preached before the Lotus Sutra, woman is not thought of in attaining Buddhahood. Various Mahayana sutras apear to recognize women attaining Buddhahood or women going to the Buddha land, but only after they changed themselves to the good by giving up the evil. This is not an immediate attainment of Buddhahood in this world, which can only be possible through the "3,000 in one thought" doctrine. Therefore, what the Buddha promised in those Mahayana sutras is in name only. On the other hand, the attainment of Buddhahood by a dragon girl in the Lotus Sutrais meant as an example among many, opening the way for women of the Latter Age to attain Buddhahood or reach the Buddha land.

Filial devotion in Confucianism is limited to this life. Confucian sages and wise men are in name only because they do not help parents in their future lives. Brahmins know of the past as well as the future, but they do not know how to help parents. Only Buddhism is worrthy of being the way of sages and wise men, as it helps parents in future lives. However, both the Mahayana and Hinayana sutras expounded before the Lotus Sutra preach Buddhahood in name only, without substance. Therefore, the practitioners of such sutras would not be able to attain Buddhahood even for themselves, not to talk about helping parents obtain Buddhaood. Now, coming to the Lotus Sutra, when enlightenment of women was revealed, enlightenment of mothers was realized; and when a man as wicked as Devedatta could attain Buddhahood, enlightenment of fathers was realized. These are two proclamations of the Buddha in the Devedatta" chapter, and this is the reason why the Lotus Sutra is the sutra of the filial way among the Buddhhist scriptures.

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The Five Holy Proclamations or Five Vows of the Buddha are three vows to transmit this sutra in the Latter Day and the two vows that all men and all women will attain to Buddhahood as exemplified by Devedatta and the Dragon King's daughter.

One of the responsibilities of those who would vow to transmit this sutra is that they transmit this sutra correctly. The next section on the Three Powerful Enemies of the Lotus Sutra from the 13th Chapter, Exhortation to Hold Firm, goes on to discuss this matter. We shall see who are the Three Powerful Enemies in Nichiren Daishonin's day and today and even how someone who chants the daimoku can be an enemy of the Lotus Sutra:

" At that time this sutra will be preached throughout the continent of Jambudvipa. In that age there will be evil monks who will do violence to this sutra and destroy it's unity, losing the 'color, scent and flavor' of the True Law that it contains. These evil men will read and recite this sutra, but they will ignore and put aside the vital principles that the Buddha has expounded in it and replace them with ornate rhetoric and meaningless talk. 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).

The Five Holy Proclamation section is also important because despite the harsh reality of Nichiren's exile to Sado, he proclaims that he is the richest person in Japan. This is proof of the profundity of his enlightenment and the grandeur of his life state.

He further clarifies in this section of the Kaimoku Sho that it was written for his followers who should believe what he writes because he is the very one experiencing the Lotus Sutra with his very being,

"It is possible to know the salinity of the ocean by tasting one drop of water, and the advent of spring by seeing a flower bloom."

Observing the life of Nichiren Daishonin there can be no doubt about the validity of the teachings. Also, this is the reaon that his analsis of the sutras is correct. As the only one to have actually lived the the king of all sutras, he is best able to analyze the relative merits of all the sutras.

Opening of the Eyes: Protection by Bodhisattva, Chapter VII with Commentary

Protection by Bodhisattvas, Chapter VII

Again, it appears that in the pre-Lotus sutras great bodhisattvas, gods, and men were guaranteed to obtain Buddahood in the future. However, that guarantee is merely of color and shape without substance, just like trying to grab the moon's reflection in the water or taking the shadow for reality. We might say in those pre-Lotus sutras they do not owe the Buddha as much as they seemed.

Upon reaching enlightenment under the bodhi tree, Sakyamuni Buddha did not preach. Instead some sixty great bodhisattvas such as Hoe, Kudokurin, Kongodo, and Kongozo appeared before the Lord Sakyamuni from all over the universe to preach, in response to the request of such bodhisattvas as Genju and Gedatsugatsu, the doctrine concerning the fifty-two steps to Buddhahood. This fifty-two step doctrine was not what they learned from Sakyamuni. The Kings of Brahma Heaven of all the worlds in the universe and others also came to preach, but what they preached was not what they learned from Sakyamuni. All the great bodhisattvas, gods, dragon-gods, and others in the Flower Garland assembly were great bodhisattvas who had won Mahayana enlightenment before Sakyamuni Buddha. They might have been Sakyamuni's disciples in the past when He was still practicing the way of bodhisattva. Or, they might have been disciples of those Buddhas in the universe who had won Buddhahood before Sakyamuni. At any rate they were not disciples of Lord Sakyamuni preaching the Flower Garland Sutra ater attaining enlightenment under the bodhi tree.

It was only after Sakyamuni began preaching the Four Teachings (zogyo-Hinayana teaching,tsugyo-common teaching, bekkyo-Mahayana teaching and engyo-perfect teaching) in the Agon, Hodo, and Hannya sutras that He began having disciples. These sutras were preached by Sakyamuni, but His preachings in them were not really His own. Why is that so? It is because the bekkyo and engyo teachings in the Hodo and Hannya sutras were not any different from those in the Flower Garland Sutra, which were not odf Sakyamuni Himself but of such great bodhisattvas as Hoe. Those bodhisattvas appear at first glance to have been the Buddha's disciples, but it is more proper to say that they were His teachers. Having listened to them preach bekkyo and engyo teachings in the Flower Garland Sutra, the Buddha learned from themand repeated the teachings when he preached the Hodo and Hannya Sutras later. Therefore the bekkyo and engyo teachings of the Hodo and Hannya are exactly like those in the Flower Garland Sutra, and those great bodhisattvas are teachers of Sakyamuni Buddha. This is the reason these bodhisattvas were called "good friends" meaning not exactly teachers nor disciples. The two teachings of zokyo and tsugyo are merely branches of bekkyo and engyo. Those bodhisattvas succh as How who knew the latter should have known the former as well.

The teacher reveals to disciples what they do not know. For instance, all Brahmans among mens and gods before the time of Sakyamuni Buddha were disciples of Siva, Visnu, and the Three Hermits. Although they split into ninety-five schools, their teachings did not go beyond those of the Three Hermits. Lord Sakyamuni had also been a student of Brahmanism, but while practicing ascetic and non-ascetic practices for twelve years, He perceived the principles of suffering, emptiness, impermanence and egolessness in all phenomena.

Thus, He was able to remove Himself as a student of Brahmanism and claim to Have won His wisdom without the guidance of teachers. So men and gods respected Him as a great teacher. During the time when the Flower Garland, Agon, Hodo, and Hannya sutras were preached, the Lord Sakyamuni was not the teacher who revealed what others did not know, but he was rather a student of such bodhisattvas as Hoe. Likewise, it is said in the Lotus Sutra that bodhisattva Monjusri was a teacher of Sakyamuni Buddha for nine generations. In various sutras preached before the Lotus, the Buddha is quoted to have said that He "never preached even one word." It means that His preachings did not go beyond what was preached by such bodhisattvas as Hoe. Nobody actually owes the Buddha for His teaching and guidance during the preaching of all the sutras expounded before the Lotus Sutra.

When the Buddha at the age of seventy-two preached the Muryogi-kyo on mt. sacred Eagle in magadha India, He dicredited all the sutras expounded in the preceding forty years by declaring, "No truth has been revealed for some forty years." Upon hearing it, great bodhisattvas as well as gods and people were all schocked and wished to know the true teaching. Although a shred of truth seems to have been revealed in the muryogi-kyo(Sutra of Infinite Meanings), the truth itself was not revealed. It was as though the moon was about to appear over the mountains in the east; its rays shone through the mountains in the west, but nobody could yet see the moon.

In revealing the single path to enlightenment replacing the three kinds of teaching for bodhisattas, sravaka, and pratyekabuddha in the second chapter on the "Expedients" of the Lotus Sutra, the Buddha briefly expressed the "3,000 in one thought" doctrine held in His bosom. Since it was the first time for the Buddha to reveal the truth, it sounded to His disciples as faint as the voice of a nightingale heard by the half-asleep, or the moon rising over a mountain covered by a thin cloud. Surprised by the words of the Buddha, sariputra and other disciples called on gods, dragon-gods, and great bodhisattvas, and together they petitioned the Buddha: Gods and dragon-gods as numerous as sands of the Ganges River, 80,000 bodhisattvas trying to attain Buddhahood, and Wheel-Turning Noble Kings in millions and billions of lands all respectfully held hands together in gassho and wished to hear the perfect teaching." In other words they requested Him to preach the doctrine which they had never heard of during His preaching of the Flower Garland, Agon, Hodo, and Hannya sutrasexpounded in some forty years preceding the Lotus Sutra.

As for the "perfect teaching" which they wished to hear, it is said in the Nirvana Sutra, "The prefex 'sad' of saddharma means perfect." It is said in the Wu-i wu-teta-cheng ssu-lun hsuan-i chi by Chun-cheng of Tang China, "The prefix 'sad' of saddharmais a Sanskrit word meaning six, which is the perfect numberin India." Chi-ts'ang of Sui China says in his Fa-hua-i-shu, "The 'sad' means perfect," while T'ien-t'ai says in his Fa-hua hsuan-i, fascicle 8, "The 'sad' is a Sanskrit word translated here as Miao in Chinese." Bodhisattva Nagarjuna, the thriteenth patriarch in the succession of the Buddhism, the premogenitore of scools of Buddhism such as Flower Garland and shingon, a reincarnation of bodhisattva Hounjizaio Buddha, a great sage who attained the first stage of bodhisattvahood, says in his 1,000 fascicled work of Dai-chido-ron (Great Wisdom Discourse) that 'sad' means six.

The miao-fa-lien hua-ching is a chinese designation for the Lotus Sutra, which is called the Saddharma-pundarika-sutra in India, Venerable Subhakarasimha's mantra representing the gist of the Lotus Sutra are as follows:

I put my faith in the everywhere-penetrating
Buddha, the threee-bodies Buddha. When one
attains all the Buddha's wisdom and eyesight,
he will, like the all-embracing space, be able to
get rid of all delusions and evil passions. When
he accepts the teaching of The Sutra of the Lotus
Flower of the Wonderful Dharma, lives with joy,
and firmly upholds the teaching; he will inevitably
attain the state of emtiness, formlessness, and no
desire.

These mantras representing the gist of the Lotus Sutra came from an iron stupa in Southern India. The "Satsuri-daruma" among them means the true dharma, while "satsu" means sho (true) or myo (wonderful). Therefore the Lotus Sutra is called either the Sutra of the Lotus Flower of the True Dharma or the Sutra of the Lotus Flower of the Wonderful Dharma. Placing the two words of "na" and "mu" in front of the latter, we get "Namu-myoho-renge-kyo" (I put my faith in the Sutra of the Lotus Flowe of the Wonderful Dharma).

The word myo means gusoku (to be perfect), namely fulfillment of the six paramita or six practices required for the attainment of Buddhahood. Sariputra and others wished to know the way in which a bodhisattva could fulfill the six paramita in order to obtain Buddhahood. "Gu" in "gusoku' means mutually-possesed characteristics or the Ten Realms, and "soku" means to be satisfactory, that is to say, each of the Ten Realms contains in itself characteristics of the other Nine Realms. Altogether, of the 69,384 characters of the Lotus Sutra in the twenty-eight chapters in eight fascicles, each contains in it the character of myo; each of them represents the Buddha with thirty-two or eighty marks of physical excellence. As each of the Ten Realms contains in it characteristics of the realm of Buddha, Grand Master Miao-le stated, "Each realm contains characteristics of the realm of Buddha, not to speak of those of the other Nine Realms."

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In these passages Nichiren Daishonin teaches us about the relationship between the Lotus Sutra, the Flower Garland Sutra and the other sutras. He teaches also, that Sakyamuni Buddha when he taught the pre-Lotus sutras was preaching as a provisional Buddha (having taught provisional sutras). Lastly, he teaches that the whole of Ichinen Sanzen, the 3,000 realms in a momentary existence of life, is contained within the title of the Lotus Sutra (Myoho renge kyo):

"The jewel of the character myo contains all the benefits that the Thus Come One Shakyamuni received by practicing the six paramitas in his past existences: the benefits he obtained through the practice of almsgiving by offering his body to a starving tigress8 and by giving his life in exchange for that of a dove;9 the benefits he obtained when he was King Shrutasoma who kept his word, though it meant his death, in order to observe the precepts; the benefits he obtained as an ascetic called Forbearance by enduring the tortures inflicted upon him by King Kali; the benefits he obtained as Prince Earnest Donor and as the ascetic Shojari, and all his other benefits. We, the people of this evil latter age, have not formed even a single good cause, but [by bestowing upon us the jewel of myo] Shakyamuni has granted us the same benefit 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, and the living beings in it are all my children.” Bound as we common mortals are by earthly desires, we can instantly attain the same virtues as Shakyamuni Buddha, for we receive all the benefits that he accumulated. The sutra reads, “Hoping to make all persons equal to me, without any distinction between us.” This means that those who believe in and practice the Lotus Sutra are equal to Shakyamuni Buddha."(Letter to the Sage Nichimyo)

The Opening of the Eyes: Protection by Bodhisattvas, Chapter VII with Commentary cont...

Then Bodhisattva Maitreya and other great bodhisattvas began to doubt the Buddha. At the time the Flower Garland Sutra was preached, numerous great bodhisattvas such as Hoe gathered. While wondering who they were, Maitreya and others were told by Sakyamuni Buddha, apparently to their satisfaction, that Hoe and other great bodhisattvas were Sakyamuni's "good friends." The same thing happened to those great bodhisattvas who gathered together at Daihobo where the Daijikkyo was preached, and to those who gathered at Lake White Heron upon the preaching of the Hannya Sutra. The great bodhisattvas appearing from underground now, however, seemed incomparably superior to them, and it appeared probable that they were teachers of Sakyamuni Buddha. Nevertheless, the Buddha declared that it was He who caused them to aspire to enlightenment, as if the Buddha taught and guided immature people as His disciples. It was only natural, therefore, that Bodhisattva Maitreya and others had serious doubts about Sakyamuni Buddha.

Prince Shotoku of Japan was a son of Emperor Yomei, the thirty-second sovereign of Japan. When he was six years old, elderly men coming from Packche, Koguryo, and Tang China paid homage to the Emperor. The six year old crown prince declared that they were his disciples, and these elderly men holding hands in reverence said that the crown prince was their teacher. It was indeed a wonder. It is also said in a work of Confucianism that a certain man, while walking on a street, came across a young man about thirty years old beating an old man of about eighty years old on the street. Asked what was the matter, the story says, the young man answered that this elderly man he was beating was his son.

The relationship between Sakyamuni and great bodhisattvas from underground is similar to these stories. Therefore, Bodhisattva Maitreya and others asked a question, "World-Honored One! When You were the crown prince, You left the palace of the Sakya clan and sat in meditation under the bodhi tree not far from the town of gaya until you attained perfect enlightenment. It has only been some forty years. How could You, World-Honored One, achieve so much in so short a time?"

For some forty years starting with the Flower Garland Sutra, bodhisattvas have asked questions in every assembly to dispel the doubts all beings might have had. This, however, is the most serious question of all.

In the Muryogi-kyo, for instance, 80,000 bodhisattvas such as Daishogon put forth a serious question concerning the apparent discrepancy in time required for attaining Buddhahood. While it had been said in the sutras preached in the first some forty years that it would take many kalpa, now in the Muryogi-kyo it was preached that one could obtain Buddhahood immediately with his own body. Though serious the question of Daishogon was, that of maitreya was more crucial.

In another instance, cited in the Kanmuryoju-kyo, it is said that king Ajatasatru, incited by Devedatta, imprisoned his own father, King Bimbisara, and tried to murder his own mother, Vaidehi, but two loyal subjects, Jivaka and Candraprabha, talked him into releasing his mother. Inviting the Buddha, Vaidehi first of all asked this question: "For what crime I might have committed in past lives, did I give birth to such an evil son like this? What causes You, World-Honored One, to be born as a cousin of such a wicked man as Devedatta?" This was a very serious doubt. "Wheel Turning Noble Kings are not born related to enemies. Indra is not born related to a demon. The Buddha has been a man of compassion from the time of innumerable kalpa in the past. Why was he born related to to devedatta, the great enemy? Isn't it because he was not really the Buddha?" Vaidehi might well have wondered. The Buddha did not answer this question. Therefore those who read the Kanmuryoju-kyo do not understand the real relationship between Sakyamuni and Devedatta unless they read the twelth chapter, "Devedatta," of the Lotus Sutra. This serious question of Vaidehi was not so serious a question as the one asked by Maitreya.

The thirty-six questions asked by Kasyapa in the Nirvana Sutra were not so serious as the one asked by Maitreya. If the Buddha had not squarely answered the question to dispel this doubt, the whole teaching of Buddhism would have appeared to be worthless, and the questions of everyone would have remained unanswered. Here lies the importance of the sixteenth chapter, "The Life span of the Buddha," of the Lotus Sutra.

Thereafter, preaching the sixteenth chapter of the Lotus Sutra, the Buddha declared, "All the gods, men, and asura demons believed that this Sakyamuni Buddhawas the one who had left the palace of the Sakya clan and sat in meditation under the bodhi tree not far from the town of Gaya and attained perfect enlightenment."

This declaration of the Lotus Sutra represented what all the great bodhisattvas had in mind while listening to the sutras starting with the Flower Garland at the place of His enlightenment to the "Peaceful Practice " chapter of the Lotus.

"To speak the truth, good men," continued the Buddha, "It has been countless years (many hundreds of thousands of trillions of nayuta kalpa) since I obtained Buddhahood."

Thus with one stroke He denied as untrue all His previous statements such as "obtaining the first enlightenment" said three times in the Flower Garland Sutra, "the first enlightenment" in the Agon Sutra, "the first meditation under the bodhi tree" in the Yuima Sutra, "the first sixteen years after enlightenment in the Daijikkyo, "I once sat in meditation at the place of enlightenment to expel four demons" in the Great Sun Buddha Sutra, "for twenty-nine years since His enlightenment" in the Ninno Sutra, "I once meditated under the bodhi tree in the place of enlightenemnt for six years" stated in the Muryoyogi-kyo, and "At first I sat at the place of enlightenemnt , gazed on the tree, and walked about it meditating" in the "Expedients " (second) chapter of the Lotus Sutra.

Thus it was revealed that Sakyamuni had long been the Buddha since the eternal past, and it became clear that various Buddhas in other worlds were all manifestations of Sakyamuni Buddha. In the pre-Lotus sutras, as well as the theological sectiomof the Lotus Sutra, various Buddhas ans Sakyamuni Buddha were on the same level, each practiced Buddhism on their own. Therefore, those who considered various Buddhas to be their main figures of worshipdid not worship Sakyamuni. Now, however, as Sakyamuni was proved to be the Eternal Buddha, those Buddhas on the lotus petalsin the Flower Garland Sutra, or Buddhas in the Hodo, Hannya, or Great Sun Buddha sutras all became subordinates of Sakyamuni Buddha.

Obtaining enlightenment at the age of thirty, Sakyamuni Buddha took over this world, which had been domains of Braham King, the king of devils in the Sixth Heaven, and others. But now the Buddha reversed what had been said in the pre-Lotus sutras and in the theological section of the Lotus that this world is the defiled land whereas other worlds in the universe are pure lands. He now declared that this world is the land of the Original Buddha and what had been said to be pure lands throughout the universe are defiled lands of manifestations.

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 contry without a king, mountains and rivers without gems, or a man without a soul. Nevertheless, seemingly knowlegeable men of such provisional scools of Buddhism as Ch'eng-kuan of the Hua-yen, Chia-hsiang of the San-lun, Tz'u-en of the Fa-hsiang, and Kobo of the Shingon tried to extoll their own canonsby stating: "The lord of the Flower Garland Sutra represents the reward-body (Hojin) of the Buddha wheras that of the Lotus Sutra the accomadative-body (Ojin);" or "the Buddha in the sixteenth chapter is an illusion; it is the Great Sun Buddha who is enlightened." Clouds cover the moon and slanderers hide wise men. When people slander, ordinary yellow rocks appear to be of gold and slanderers seem to be wise. Scholars in this age of decay, blinded by slanderous words, do not see the value of the goldin the "Life Span of the Buddha" chapter. Even among men of the Tendai School some are fooled into taking a yellow rock for gold. They should know that if Sakyamuni Buddha had not been the Eternal Buddha, there could not have been so many who received guidance from Him.

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The Object of Worship in terms of the person is the original Eternal Buddha Shakyamuni. No amount of spin or obfuscation on the part of the SGI or the Nichiren Shoshu can change this essential and prime point of the Nichiren faith. By pointing this out for posterity, the Buddha in the sixteenth chapter of the Lotus Sutra and Nichiren Daishonin in the Opening of the Eyes have resolved all doubts.

Yet, just like the men of the Tendai sect who were fooled into taking a yellow rock for gold, or the brain damaged infant who doubts his mother's breast is the source of nourishment, the members of the SGI and Nichiren Shoshu doubt the golden words of the Buddha and Nichiren Daishonin or are fooled by lesser men. What's worse, is that there are priests and leaders of these sects who know the truth but who, attatched to the inferior doctrines of their sects, continue to assert up is down and black is white.

When you call out across the packed courtyard for your father who you haven't seen in thirty years but call out, "Jimmy Lyons, Jimmy Lyons" while his name is really Anthony Reale, he will not turn to answer you and he will get lost in the crowd. Your prayers to reunite with your father will go unanswered.

If you insult and deprecate the learned teacher who has been by your side for most of your life, asserting that all he has taught you is a lie and, in fact, he should embrace the false views of your new teachers, the learned teacher will abandon you and never teach you all that he knows.

Living under the auspices of a great sovereign, you foment a rebellion, can you expect the sovereign to continue to allow you to live on his land? He will reproach you and force you to leave.

Mistaking the identity of the Eternal Buddha or paying lip service to him while worshipping a new found teacher is slandering the Lotus Sutra, shakyamuni Buddha and Nichiren Daishonin and a cause for regret.

The Opening of the Eyes: Protection by Bodhisattvas, Chapter VII with Commentary cont...

The moon does not shy away from its own reflection but it can not reflect without water. Even though the Buddha hopes to convert the populace, He can not appear in this world to convert the populace unless the causative relationship is ripe. It is like Hinayana sages of sravaka, who have listened to the Mahayana teaching and ascended the ladder of the bodhisattva way leading to Buddhahood, until they are able to guide the people. In the end, however, they have to wait for the future for their Buddhahood. It is because they have listened only to the pre-Lotus sutras and strove for self-control and self-salvation without creating enough causative relationship for them to appear in this world to complete the eight phases of Buddhahood in order to guide the people. If Sakyamuni has attained Buddhahood for the first time in this world, Brahma King, Indra, the sun, the moon, the Four Heavenly Kings, and others who owned this world as their domainfrom its beginning, would have been the Buddha's disciples only for some forty years. And those who listened to the preaching of the Lotus eight years on Mt. Sacred Eagle could hardly think that their new master, who had atttained Buddhahood only some forty years ago, had actually been the Buddha since time immemorial. it seemed to them that Sakyamuni was behind those who had been in this world such as Braham King, Indra, and the Four Heavenly Kings.

But now since it has been revealed that Sakyamuni is the Eternal Buddha, Bodhisattva Nikki and Gakko, disciples of Yakushi Buddha in the world to the east; Bodhisattva Kannon and Seishi, disciples of Amitabha Buddha in a land to the west; various disciples of Buddhas in various lands throughout the universe as well as disciples of the Great Sun Buddha depicted in both the Diamond Realm Mandala and the Matrix-store Realm Mandala of the Great Sun Buddha and the Kangocho-kyo now are all disciples of Sakyamuni Buddha. Since Buddhas in the worlds throughout the universe are all manifestations of Sakyamuni Buddha, their disciples are of course of Sakyamuni's disciples. The sun, the moon, and stars, that have been in this world from the beginning, are disciples of Sakyamuni Buddha.

Nevertheless, all Buddhist schools except for Tendai are confused with their main objects of worship. The Kusha, Jojitsu, and Ritsu Schools make the main object of worship Sakyamuni Buddha who attained Buddhahood by going through the thirtyy-four steps of fighting against delusions and evil passions. This is like a crown prince of a world-honored sovereign, who, confused, thinks of himself as a son of an ordinary subject.

The Four Schools of Kegon, Shingon, Sanron, and Hosso are of Mahayana Buddhism, among which two schools of Hosso and Sanron worship as their main object of worship a Buddha similar to the accommodative body of Mahayana Buddha (shojin). It is just like a crown prince of a Heavenly King thinking of himself as the son of a warrior.

The Kegon and Shingon schools establish Vairocana and the Great Sun Buddha instead of Sakyamuni Buddha as the object of worship respectively. It is like a king's son despising his father while respecting a nameless person who acts as though he were the King of the Dharma.

The Pure Land School considers Amitabha Buddha, who is merely a manifestation of Sakyamuni in the Pure Land to the West, to be the lord of this world and abandons Sakyamuni, who is the real lord of this world. The Zen school, just like a lowly man with little virtue despising his parents, despises the Buddha and His sutras.

They are all confused about the main object of worship. It is analogous to the situation before the time of the Three Emperors, when people did not know who their fathers were and behaved like beasts and birds. Those Buddhist schools which do not know of the "Life Span of the Buddha" chapter are the same as beasts and birds; they do not know the debt they owe to the Eternal Buddha. Grand Master Miao-le declared: Eternity in the life of the Buddha, who is our parent, has not been revealed in the pre-Lotus sutras. If one does not know the eternity in the life of his father, the Buddha, he is also confused about the Buddha land his father governs. Such a man, no matter how capable he may be, is not at all worthy of a human."

Grand Master Miao-le was a man of the T'ien-pao Period toward the end of T'ang China. Having widely read and deeply contemplated canons of the San-lun (Sanron), Hua-yen (Kegon), Fa-hsiang (Hosso), and Chen-yen (Shingon) Schools, he concluded that those who do not know of the Original Buddha revealed in "The Life Span of the Buddha" chapter are like "beasts and birds," who may be talented but do not know of the land governed by the father. No matter how capable he may be" refers to men like Fa-ts'ang and Ch'eng-kuan of the Hua-yen (Kegon) School and Venerable Subhakarasimha (Shan-wu-wei) of the Chen-yen (Shingon) School, who were men of talent but, like children who do not know thier father, did not know of the true and eternal Sakyamuni Buddha.

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All the Buddhas throughout the universe as well as their disciples are disciples of the Eternal Shakyamuni Buddha. We, the Bodhisattvas of the Earth are the original disciples of this Buddha. Despite this, Nichiren Shonin writes:

"Nevertheless, all Buddhist schools except for Tendai are confused with their main objects of worship."

The situation today, with the heretical SGI and Nichiren Shoshu is similar. They worship Nichiren Daishonin as the True Buddha, some of them assert that they worship Namu Myoho renge kyo-Nichiren as the True Buddha, and others worship just Namu Myoho renge kyo as the True Buddha. First of all, there is no mention in either the Lotus Sutra or the authenticated Gosho of any concept as True Buddha let alone the identity of this never mentioned being-concept. Secondly, those who worship Namu Myoho renge kyo as the True Buddha confuse the Law with the Buddha. Every believer in the Nichiren faith worships the Law of Namu Myoho renge kyo as the Law fused with the "person" of the Gohonzon. This "person" is none other than the Original Eternal Buddha Shakyamuni. The SGI and the Nichiren Shoshu are un-filial sons who are all confused about the main object of worship. Despite their men of talent, like the High Priest of Nichiren Shoshu and Daisaku Ikeda of the SGI, they are no better than beasts or birds.

Opening of the Eyes: Protection by Bodhisattvas, Chapter VII with Commentary cont...

Grand Master Dengyo, the primogenitor of exoteric and esoteric Buddhism in Japan has said in his Hokke Shuku (Outstanding Principles of the Lotus Sutra:

The canons of other schools, too, preach
some ultimate reality, which is the mother
of Buddhahood. However, those schools
have motherly love but no strictness of the
father. Only the Tendai Lotus School, with
both its strictness and love, is the parent of
all sages, wise men, those who have much
to learn and nothing to learn, as well as those
who aspire for enlightenment.

As for the three steps for obtaining Buddhahood: its seeding, nurturing and harvest, even those terms are not mentioned in canons of the Shingon or Kegon School, not to speak of its true meaning. They maintain that one would be able to reach the first of the ten stages of bodhisattvahood and obtain Buddhahood within the present lifetime. However, as provisional sutras they do not preach the planting of seeds in the past. Thus they talk about attaining buddhahood without planting seeds, which is like Chiao-kao of Ch'in China or Yuge-no-Dokyo of Japan trying to usurp the throne without any right.

These schools of Buddhism fight one another for the sole ownership of the seed of Buddhahood, but I, Nichiren do not jump in the scramble, leaving the matter up to the sutras. Based on the concept of the seed of Buddhahood preached in the Lotus Sutra, Bodhisattva Vasubandhu insisted on the "supremacy of the seed." This later became the "3,000 in one thought" doctrine of T'ien-t'ai. the seed that enabled those Buddhas of various Mahayana sutras such as the Flower Garland and Great Sun Buddha to obtain Buddhahood is explained in the "3,000 in one thought" doctrine. It was Grand Master T'ien-t'ai alone who perceived this doctrine.

Ch'eng-kuan of the Kegon School plagiarized this doctrine to interpret a saying in the Flower Garland Sutra as: "Mind is like a skillful painter." Canons of the Shingon school such as the Great Sun Buddha Sutra do not contain any of the "attainment of Buddhahood by the Two Vehicles," "eternity in the life of the Buddha," and "3,000 in one thought" doctrines. Having come to Chiina and and read Mo-ho-chih-kuan of T'ien-t'ai, Subhakarasimha thought of reading the T'ien-t'ai concept of "3,000 in one thought" into such expressions in the Great Sun Buddha Sutra as "reality of mind" and "the Buddha as the origiin of all things" in order to lay the foundation for the Chen-yen (Shingon) School. He further adopted the finger signs and mantra words and created a theology maintaining that the Lotus Sutra and the Great Sun Buddha Sutra were equal in doctrine (because both have the "3,000 in one thought" doctrine), but in ritualism the latter is superior (because it has the finger signs and mantra).Where in the Great Sun buddha Sutra can we find doctrines of the "attainment of Buddhahood by men of the Two Vehicles" and "mutually-possessed characteristics of the Ten realms" represented in the Daimond Realm and the Matrix-store Realm Mandalaas? This is the most serious falsification of all. Grand Master Dengyo has declared:

The newly transmitted Shingon School has
hidden the fact that its interpretation of the
Great Sun Buddha Sutra was written by the
T'ien-t'ai monk I-hsiang on the basis of what
he heard from Subhakarasimha and his own
knowledge of T'ien-t'ai doctrine. The Kegon
(Flower Garland) School, which had been
introduced to Japan earlier, has hidden such
influence of T'ien-t'ai upon its theology as
Fa-tsang's Five Teachings based on the
Four Teachings of T'ien-t'ai.

If one had gone to Hokkaido, he might be able to claim this well known Japanese poem by Hitomaro to be his own:

At the first light of dawn
A boat leaves the foggy beach of Akashi,
Disappearing behind an island

Perhaps islanders would be fooled by such a man. So are scholars of China and Japan by Subhakarasimha and Fa-tsang. Liang-hsu of the Tendai School in China had this to say: "Compared to the Lotus Sutra, teachings of such schools as Chen-yen (Shingon), Shan (Zen), Hua-yen (Kegon), and San-lun (Sanron), are expedient gates leading to the true teaching of the Lotus." It was because of his false preaching, stolen from the T'ien-t'ai doctrine, that Venerable Subhakarasimha was punished by Emma, the Lord of the Law. It must have been due to his change of mind and submission to the Lotus that he was later released. It was to show their submission to the Lotus that Subhakarasimha and Amoghavajra (Pu-k'ung) thereafter placed the Lotus Sutra in the center between the Diamond Realm Mandala and the Matrix-store Realm Mandala as if it were the great king served at left and right by two subordinates, the Great Sun Buddha Sutra of the Matrix-store Realm and the Kongocho-kyo of the Diamond Realm. In assessing the doctrines of various sutras, Kobo of Japan reguarded the Flower Garland higher than the Lotus, the latter placed behind the Great Sun buddha and Flower Garland. However, he, too, in transmitting ritualism to his disciples such as jitsue, Shinga, Encho, and Kojo, placed the Lotus Sutra in the center between the two mandalas as mentioned above.

In another instance, when grand Master Chia-hsiang of the san-lun School wrote the Fa-hua-hsuan-lun in ten fascicles, he maintained, in contradiction to t'ien-t'ai. that the Lotus Sutrawas inferior to the Hannya Sutra and thereforewas preached before it. He also insisted that the Lotus Sutra meant to lead the two Vehicles of sravaka and paratyekabuddha into bodhisattvahood wheras T'ien-t'ai had said all three groups were to merge into Buddhahood. However, he later submitted to T'ien-t'ai and served him seven years discontinuing his own lectures, dispersing his disciples, and even making himself a stool for T'ien-t'ai to climb up onto a pulpit.Grand Master T'zu-en of the Fa-hsiang School expressed many false concepts in his Fa-yuan-i-lin-chang in seven fascicles (revised edition in twelve fascicles). Looking down on the Lotus he wrote: "The One-Vehicle teaching for all the people is merely expedient, while the three seperate teachings for bodhisattvas, sravaka and pratyekabuddha are the true teaching." However, one of his disciples, Ching-shui, later wrote the Fa-hua-hsuan-tsan-yao-chi: in the fourth fascicle of which, he maintained that the One-Vehicle teaching in the Lotus is also true. Although his written statements were ambiguous, his heart was with T'ien-t'ai.

Ch'eng-kuan of the Hua-yen School wrote a commentary on the Flower Garland Sutra, in which he compared it with the Lotus and seemed to have concluded that the Lotus was expedient. However, he later wrote that the T'ien-t'ai School considered the "3,000 in one thought" doctrine to be true, as did his own school. Isn't it that chen-kuan regretted what he had written earlier? So did Grand Master Kobo. Without a mirror, one can not see his own face. Without enemies, one can not see his own faults. Scholars of the Shingon and other schoolsdid not realize their own faults until they met Grand Master Dengyo.

Therefore we say that, although Buddhas, Bodhisattvas, men, and gods appearing in various sutras seemed to have attained Buddhahood through their respective sutras, in reality they were truly enlightened because of the Lotus Sutra. The great vow of Sakyamuni and other Buddhas to save a countless number of people was fulfilled in this sutra of Lotus. in the second chapter, it is stated, "My (Buddha's) all wishes are fully satisfied."

As I contemplate, it is doubtless that Buddhas, bodhisattvas, and gods appearing in such sutras as the Flower Garland, Kanmuryoju-kyo and Great Sun Buddha Sutra would protect thosewho read and practice them. However, if those who read and practice those sutras should become antagonist to practitioners of the Lotus Sutra, those deities would abandon practitioners of the Flower Garland and other sutras for those of the Lotus Sutra.

It is, for instance, like a filial son who would abandon his own father for royal service if his compassionate father should become an enemy of the king. This is a most filial act, and the same could be said of Buddhism. I believe that the Buddhas, bodhisattvas and ten female rasetsu demons mentioned in the Lotus will protect me. In addition, numerous Buddhas in six directions and twenty-five bodhisattvas mentioned in the canons of the Pur Land School, 1,200 deities appearing in the two mandalas of the Shingon School, as well as all Buddhas and gurdian deities of the seven schools of Buddhismwill protect Nichiren. I believe it was in this way that guardian deities of the seven schools of Buddhism protected Grand Master Dengyo.

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Nichiren Daishonin points out many important concepts in these passages:

1). The canons of the Lotus Sutra contains the love of a mother and the strictness of a father.

2). An important canon of the Lotus Sutra is the three steps for obtaining Buddhahood; seeding, nurturing, and harvest. The seeds or Namu Myoho renge kyo were planted in the remote past by the Original Buddha Shakyamuni. Over infinite kalpas the seeds have become dry or damaged. We water and nurture the seeds through chanting Namu Myoho renge, teaching others, and faith in the Object of Devotion (the life and land of the Eternal Buddha Shakyamuni or Gohonzon). Due to the simultaneity of cause and effect or the simultaneity of flowering and fruit, we harvest the fruit of Buddhahood through the flowering of our faith in the Lotus Sutra. Having strong faith is itself Buddhahood.

3). The "supremacy of the seed" of the Lotus Sutra (Myoho renge kyo), planted in all beings in the infinite past by the Original Eternal Buddha, is the cause by which all beings attain Buddhahood reguardless of the means (sutra) which depends upon the time. Today, in the Latter age, only faith in the Lotus Sutra brings people to fruition.

4). Plagiarism to bolster the inferior teachings to which one is attatched is a recurring problem in Buddhism. The Lotus Sutra and the doctrines based on the Lotus Sutra, being supreme, are those which are most often plagiarized. I would add, creating or altering Gosho to bolster the inferior teachings of SGI and Nichiren Shoshu.

5). Benefit (protection), punishment, and redemption are the results of either wholesome or un-wholesome relationships with the Lotus Sutra and the Eternal Buddha. By abandoning misguided teachings and teachers and whole-heartedly embracing the Lotus Sutra and the Eternal Buddha, we are assured of benefit and redemption:

"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),

and

"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)

and

"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)

The Opening of the Eyes: Protection by Arhats Chapter VI with Commentary

Protection by Arhats, Chapter VI

Nevertheless, people doubt me, and I myself wonder why gods and deities have not come to help me. They made vows to the Buddha to protect a practitioner of the Lotus Sutra. I would think therefore, that they should hurriedly come to the aid of a practitioner of the Lotus Sutra, even if he is like a monkey, and carry out their promise to the Buddha. Yet, none has come to help me. Does that mean that I am not a practitioner of the Lotus Sutra? Since this question is the basis of this writing and of cardinal importance in my life, I will take this up again and again in order to find a definite answer.

Chi-cha of Wu in Ancient Chinaq is said to have seen the lord of Hsu and sensed that the Lord was envious of of his (Chi-cha's) treasured sword given by his king. Realizing that he had yet to perform a royal mission, Chi-cha decided to present the sword to the Lord on his way back. However, the Lord was already dead when Chi-cha tried to see him again. Therefore, it is said, he placed the sword on the Lord's tomb to carry out what he had promised in his heart. A man named Wang-shou is said to have paid for drinking waterfrom a river by throwing coins in it, while Hung-yen followed his slain lord in seath, by cutting his stomach and inserting his lord's liver in itt.

These are examples of wise men repaying favors they had received. How much more would great sages like Sariputra and Kasyapa repay favors? Upholding the 250 Commadnments and 3,000 rules of dignified conduct without fail, and free of delusions in view and thought, they won freedom from the Six Realms of transmigration. They are leaders of Brahma, Indra, gods and deities and eyes of all the people.

Nevertheless, they have been discarded as being unable to obtain Buddhahood in those sutras some forty years before the Lotus Sutra. By taking the pill of immortality, the Lotus Sutra, they were sure of obtaining Buddhahood as though a roasted seed would germinate, a broken rock becomes whole again, and a dead tree bears flowers and fruits. Not having formally become Buddhas by going through the eight stages in the life of the Budda, how can they afford to forget what they owed to the sutra? If they did, they would be not only inferior to such wise men as Chi-cha and hung-yen but also similar to those beasts which biteds the hand that feeds them.

A turtle which had been saved by a man named mao=pao in Chin China is said to have never forgotten his kindness and came to help him escape across a river when he was defeated in a battle. Han Emperor Wu-ti is said to have released a large fish he caught in Lake Kun-ming, In gratitude, it is said, the fish at night presented him with a large gem. Even beasts repay the kindness they receive, not to speak those great saints.

Venerable Ananda was the second son of King Dronodana while venerable Rahula was a grandson of King Suddodana. Born into families of high social standing and having attained the arhatship, they both had been considered as having no possibility of obtaining Buddhahood. During the eight year preaching of the Lotus Sutra on Mt. Sacred Eagle, however, they were granted the titles of Sengaiejizitsuo Buddha and Toshippoke Buddha respectively. Had they not been assured of Buddhahood thanks to the Lotus Sutra who would respect them no matter how noble their family blood and how great their sainthood had been?

King Chieh of the Hsia Dynasty and King Chou of the Yin (Shang) Dynasty were rulers of ancient China who were respected by their subjects. However, when they lost their kingdoms as a result of tyrannical governing, the term "Chieh-Chou" became a symbol of all that is wicked and cruel. Even men of humble origin or men with leprosy would feel offended today if they are called Chieh or Chou.

Had it not been for the Lotus Sutra, who would know the names of as many as 1,200 or innumerable sravaka who were assured of obtaining Buddhahood in the sutra, or who would listen to them? Even if 1,000 sravaka gathered together after the death of the Sakyamuni Buddha and compiled all the Buddhist scriptures, nobody would read them, not to speak of making their portraits and statues objects of worship. As they are, those arhats are respected and worshipped today simply because they were assured of Buddhahood in the Lotus Sutra. Without the Lotus Sutra, they would be like fish without water, monkeys without trees, infants without breasts, and subjects without a sovereign. How can they afford to discard a practitioner of the Lotus Sutra?

Listening to the sutras expounded before the Lotus, those men of sravaka gained the Eyes of Heaven and Eyes of Wisdom, in addition to human eyes. Besides they gained the Eyes of Dharma as well as the Eyes of Buddha listening to the Lotus Sutra. They should be able to see through all the worlds in the universe, not to speak of finding a practitioner of the Lotus Sutra in this world. Even if I, Nichiren were so wicked a person to have abused those men of sravaka with slanderous words or struck them with sticks or swords for billions of trillions of kalpa, they would not abandon me so long as I am a practitioner of the Lotus Sutra. For instance, do any parents abandon thir children who abuse them? It is said that an owl, when correctn up, eats its mother, but a mother owl does not give up its baby. A beast called hakyo is said to devour its father when correctn up, but its father does not abandon its child. These are acts of beasts and birds. How could such saints of sravaka abandon a practitioner of the Lotus Sutra? Therefore, the four great men of sravaka have expressed their gratitude to the Buddha for assuring them of Buddhahood, saying:

Now we are men of sravaka
In the true sense of the word,
Who can cause everyone to listen
To the way of the Buddha.
Now we are arhats
In the true sense of the word,
Who deserve to receive offerings
In various worlds
Among various creatures,
Gods, men, devils and Brahmans.
You, the World-Honored One,
Have done a great favor
Out of Your deep compassion
In expounding this rare teaching of Lotus
Who would be able to repay Your favors
Even in innumerable kalpa?
No one will be able to repay Your favoes
Even if he tries to do so
By serving You with his hands and feet,
Respectfully bowing his head to You,
And offering you all he had.
No one will be able to repay Your favors
Even if he tries to do so
By carrying You on his head and shoulders,
Showing respect from the bottom of his heart
For kalpa as incalculable as sands of the Ganges River.
No onew will be able to repay Your favors
Even if he tries to do so
By offering You delicious food,
Garments adorned with invaluable treasures,
And various beddings and medicines;
Or by erecting stupas
Made of Malayan sandalwoods,
Adorned with precious treasures;
Or by spreading garments of treasures
On the ground as offerings to You
For as long as incalculable kalpa
As many as sands of the Ganges River.

In the sutras preached before the Lotus Sutra, men of sravaka were scolded and humiliated in great assemblies of men and gods on numerous occasions. Having heard that men of sravaka would never obtain Buddhahood, for instance, Venerable Kasyapa cried out with a loud voice that resounded throughout the entire world, causing dumbfounded Venerable Subhuti to drop his alms bowl. Having been told that sravaka men were not entitled to receive alms, Sariputra spit out the food he had in his mouth. Unable to see the intelligence of his audience, Purna was scolded for breing as stupid as putting manure in a beautiffuly decorated vase. The Buddha, who praised the Hinayana sutras of Agon-gyo and earnestly urged His disciplesto uphold the 250 Commandments earlier at the Deer Park, now suddenly changed His mind and scolded them as vehemently as this. It was a contradiction hard for them to swallow.

In another instance, the Buddha scolded Devedatta for being such a fool as to transform himself into an infant who, while being embraced by King Ajatasatru of Magadha, sucked the kings saliva. Devedatta, feeling a strong resentment against the Buddha as if he had been shot through the chest by a poisoned arrow, vowed:

Gautama is not a Buddha. I am the first son of King
Dronodana, elder brother of Venerable Ananda, and
a member of the Gautama clan. No matter how badly
I behaved, he should have told me about it privately.
How could he be a Buddha or a great man when he
put me to such shame in the midst of a large crowd
of men and gods? Formerly he was my enemy who
robbed me of the woman I had loved. Now he is my
enemy who insulted me in front of a crowd. He will
remain my sworn enemy generatiion after generation,
life after life.

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Commentary

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

This is the crux of what's wrong with the SGI's teachings and the problem with their master-disciple teachings. Only the "sage" Daisaku Ikeda and the Three Presidents of the SGI can properly interpret the lofty teachings of the Lotus Sutra according to them and how many times do we hear, "we SGI members are all Buddhas."

"A sutra says: "Rely on the Law and not upon persons. Rely on the
meaning of the teaching and not on the words. Rely on wisdom and not on
discriminative thinking. Rely on sutras that are complete and final and
not on those that are not complete and final." The meaning of this
passage is that one should not rely upon the words of the bodhisattvas
and teachers, but should heed what was established by the Buddha. It
further means that one should not rely upon the teachings of the True
Word, Zen, and Nembutsu schools, which are based upon the sutras of the
Flower Garland, Agama, Correct and Equal, and Wisdom periods, but should
uphold the sutras that are complete and final. And by relying upon
"sutras that are complete and final," it means upholding the Lotus
Sutra."

--WND1, 873. - How Those Initially Aspiring to The Way Can Attain
Buddhahood Through The Lotus Sutra

Gary Mark wrote, "Other Gosho with passages containing the admonition to 'Rely upon the
law and not upon persons' passages in WND1:

Conversation Between a Sage and an Unelightened Man
Opening of the Eyes
Teaching Practice and Proof
Selection of the Time
Repaying Debts of Gratitude
Fourteen Slanders
Letter of Petition from Yorimoto

Passages in the Gosho (WND1) that contain the teaching of the "oneness
of mentor and disciple" or concepts like "there can be no Buddishm
without the oneness of mentor and disciple" or even the words "oneness
of mentor..." or "oneness of master..." or "oneness of teacher...":

Zero'

Opening of the Eyes: Protection by Arhats, Chapter VI with Commentary cont...

Opening of the Eyes, Main Discourse

Protection by Arhats, Chapter VI cont...

As I contemplate from these instances, such great men of sravaka as Sariputra, Kasyapa, and Maudgalyayana were originally from Brahman families or Brahman elders. Therefore they were believed in and respected by kings and lay followers. Some of them were originally of high social status and from rich families. Giving up rank and homor and suppressing their pride, they took off the layman's clothes to put on shabby looking siol-colored robes, discarding their hossu brush of white long hairand bow and arrow, symbols of their high social standing. Like beggars, they followed Sakyamuni Buddha, each holding a beggars bowl in hand, without a house to shelter themagainst the rain and wimd, and with few clothes and little food to keep them alive. As all the people in the whole of India were disciples and followers of Brahmanism, even the Buddha Himself encountered nine great difficulties, including Devedatta's attempt to kill Him by rolling a huge rock down a hill on Him, King Ajatasatru's attempt at killing Him by releasing a drunken elephant to attack Him, and King Ajita's attempt at the Buddha's life by giving Him only horse feed for ninety days.

When the Buddha went to a Brahman village to beg for food, He did not receive any offering except for a bowlful of water in which rice had been washed. It is also said that the Buddha was once accused of breaking the Buddhist rule by a Brahmin woman named Cinca who, placing a bowl on her stomach, claimed to be made pregnant by the Buddha. Even the Buddha was confronted with difficulties such as these, not to speak of His disciples, who had to go through numerous difficulties.

Countless people of the Sakya clan were murdered by king Virudhaka of Sravasti, and many more of them were trampled to death by drunken elephants. Nun Utpalavarna was beaten to death by Devedatta, and Venerable Kalodayin was murdered and buried in horse manure, while venerable Maudgalyayana was beaten to death by a group of Brahmins armed with bamboo sticks. Moreover, the influential Six Schools of Brahmanism joined forces in appealing to such powerful kings as Ajatasatru and Prasenajit saying:

Sakyamuni is the most evil man in this world.
Wherever He goes, there are three calamities
and seven disasters. Just as many rivers flow
into an ocean and many trees correct on a huge
mountain, many evil men such as Kasyapa,
Sariputra, Maudgalyayana, and Subhuti gather
around Sakyamuni. The primary duties of man
are to be a loyal subject and a filial child. However,
they are fooled by Sakyamuni into renouncing their
families against parental wishes. They hide them-
selves in the mountains, against the royal ordinance.
As such they should not be allowed to stay in the
country. It is due to their presence that we have
frequent cosmic disorders and natural calamities
in our land these years.

These were difficult enough to bear, but there were more to come, making it hard for them to follow the Buddha. not knowing what to do upon being scolded and shamed by the Buddha in front of the great crowd of men and gods, they only remained bewildered.

The heaviest blow of all hit them when the Buddha stated in the Yuima Sutra:
"Those who offer alms to you, men of sravaka, can not be called those who sow the seed in the 'fertile rice fields' where the seed of Buddhahood can germinate and correct. Those who give offering to you will fall into the three evil Realms of hell, of hungry souls and of beasts and birds."

This was when the Buddha was staying in the Amra correct, where an immeasurably large crowd including the Brahma Heaven King, Indra, the sun and the moon, the Four Heavenly Kings, and gods and dragon-gods in the heaven and earth gathered. In the midst of them, the Buddha declared, "Those gods and men who give offerings to monks like Subhuti will fall into the Three Evil Realms." How could they, those gods and men who heard Him say this, present offerings to such men of sravaka? After all, it even appearedthat the Buddha was trying to kill off those men of the Two Vehicles. Right-hearted men felt that He was too severe. Those Hinayana sages were barely able to sustain their lives with the offerings given to the Buddha.

If Sakyamuni Buddha had passed away after preaching only some forty years without preaching the Lotus in the last eight years, who would have given offerings to these respectable people? They would certainly be in the realm of the hungry souls.

However, just as the sun in spring melts away the ice and the strong wind shakes off all the dew, those sutras preached in some forty years were discredited at once by one statement: "The truth has not been revealed yet." Just as the strong wind dispels disperses dark clouds revealing the full moon in the sky and the sun shines in the clear sky, it was made shiningly clear that "the Buddha reveals the truth after preaching provisional dharma for a long time." It was stated in the Lotus Sutra, the spotless mirror, in the indisputable words of the Buddha as clear as the sun and the moon in the sky that men like Sariputra and Kasyapa could obtain Buddahood and that they would be Keko Buddha and Komyo Buddha respectively in the future. That was the very reason why lay followers among gods and men after the death of the Buddha continued to look up to those Hinayana sahes as if they were Buddhas.When the water is clear the moon is bound to reflect in it. when the wind blows, trees and grasses are bound to bend. So, when there is a practitioner of the Lotus Sutra, those Hinayana sages such as Sariputra and Kasyapa should come to see him even if it means they have to overcome such obstacles as great fires or huge rocks. Kasyapa is said to have begun meditation to wait for the future Buddha of Maitreya, but this is not the time for him to do so. I wonder why they have not rushed to rescue the practitioner of the Lotus when his life is at stake. Does this mean that the Lotus Sutra widely spreading during the Latter Age of the Decadent Dharma, predicted in the sutra, has not come true?

Are these words "widely spread" false? Am I, Nichiren, not a practitioner of the Lotus? Are they protecting those great liars of the Zen School, who insist that the truth can not be expressed in writing and therefore, the Lotus Sutra is not the truth? Are they defending the Pure Land School which, seeing no use for the Lotus Sutra in this Latter Age, urged that the gate to the Lotus Sutra be closed and the sutra be thrown away, and to close down Lotus temples. Or is it that gods and deities, shying awayfrom the great difficultiesin this decadent world, do not descend to help the practitioner of the Lotus Sutra in spite of their vow before the buddha to do so? Both the sun and the moon are still in the sky, Mt. Sumeru still exists, the tide of the sea still rises and ebbs, and four seasons come and go in order. Why is it then that no one comes to help the practitioner of the Lotus? This doubt of mine corrects greater and greater.

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This is a truly amazing section of the writing. I am so proud to have a leader, a master, a mentor as Nichiren Daishonin. It brings tears to my eyes.

His tormentors, if they could have seen him, would have thought him absolutely insane or would be laughing at him; Nichiren Shonin comparing his persecutions to those of the Buddha's; Asserting that the Lotus Sutra would widely spread while he was in a ramshackle hut in the middle of a cemetary on a freezing cold winter day and having only a handful of disciples.

Every last prediction of the Lotus Sutra and Nichiren Daishonin, the Supreme Votary of the Lotus Sutra is true. Now, it is we who laugh at the Zen men and the Amidists and those who would change one iota, one dot of the Lotus Sutra or the writings or the purport of Nichiren Daishonin.

Every character of the Lotus Sutra, the Gohonzon, is a golden Buddha. If you have not experienced this reality, you must give it your all, your whole entire life, your body and mind, even for a short time, then you will see things the way they really are. "No other knowledge is purposeful." "No other memory of this life will remain with you." Nichiren Daishonin states:

"That I, Nichiren, have written out an Object of Worship , which will protect you, can not be inferior to the Lion's Roar. When in the Sutra it says, 'The Power of the Lion Roused to the Attack,' it refers to this. And you should really believe in this Mandala. 'Namu Myoho renge kyo' is like the lion's roar. What hindrance by illness shall there be?"(Reply to Kyo'o)

Opening of the Eyes: Nichiren, a Practitioner of the Lotus Sutra Chapter V with Commentary

Nichiren, a Practioner of the Lotus Sutra

Now I, Nichiren believe it has already been more than 200 years since the arrival of the Latter Age of the Decadent Dharma. I was born in a remote country place. Moreover, I am a poor monk without social status. While having traversed the Six realms in my past lives, I must have sometimes been born a great king in the human or celestial realm, making everyone obey mejust as a strong wind sways the twigs of small trees. Still, I could not obtain Buddhahood then. At other times, I mustmust have gone up step by step the way of a great bodhisattva according to Hinayana and Mahayana sutras. Having practiced the way of a bodhisaatvas for as long as one, two, and innumerable kalpa, I was about to reach the state of non-retrogression. Howver, a powerful evil karma prevented me from obtaining Buddhahood.

According to the "Parable of a Magic City" chapter of the Lotus Sutra there were three categories of people who had an opportunity to listen to the sutra and sow the seed of Buddhahood during the time of Daitsuchiso Buddha in the past. They all were to obtain Buddhahood eventually with the third and last group being guaranteed of being future Buddhas upon listening to Sakyamuni Buddhapreach the Lotus Sutra. I wonder whether or not I was excluded from this third category of people. Or, am I one of those who. while having listened to the Lotus Sutra and sowed the seed of Buddhahood 500 dust-particle kalpa (gohyaku-jintengo) in the past, have kept falling back till today without eventually getting it? While practicing the Lotus Sutra in this present life, overcoming bad worldly karmas, royal persecutions, and accusations by heretics and Hinayana schools; I was able to realize that people have been fooled by such devilish men as Tao-sh'o, Shan-tao, and Honen, who appeared to have mastered provisional and true Mahayana sutras.

Talking highly of the lotus Sutra and slighting the intelligence of the people, they fooled the people by saying that the doctrine of the Lotus was too exquisite to understand., that there never had been anyone who obtained Buddhahood through the sutra, or that not even one out of 1,000 persons had obtained Buddhahood through it. During an innumerable number of past lives, the people have been fooled this way immeasurable times into believing provisional sutras. From provisional sutras the fell into Hinayana sutras, to Confucianism, and Brahmanism, and finally to evil realms.

I, Nichiren, am the only one who knows this in Japan. If I speak out even one word of this, royal persecutions will never fail to befall my parents, brothers, and teachers. If I do not speak out, however, it would seem that I did not have compassion.. wondering whether or not I should speak out in the light of the Lotus, Nirvana, and other sutras, I came to realize that if I did not speak out, I would fall without fail into the hell of incessant agony in future lives even if nothing happened to me in this life. If I spoke out, I realized, the Three Hindrances and Four Devils would overtake me.

Vacillating between the two, that I should speak out and that I should not, if I were to back down in the face of royal persecutions, , I hit upon the "six difficulties" and "nine easier actions" mentioned in the eleventh chapter, "Appearance of a Stupa," in the Lotus Sutra. It says that even a man as powerless as I can throw Mt. Sumeru, even a man with as little superhuman power as I can carry a stack of hay on his back and survivethe disastrous conflagration at the end of the world, and even a man as ignorant as i can memorize various sutras as numerous as the sands of the Ganges River, Even more so, it is not easy to uphold even a word or a phrase of the Lotus Sutra in the Latter Age of the Decadent Dharma. This must be it! I have made a vow that this time I will have an unbending aspiration to Buddhahood and never fall back!

It has already been more than twenty years since I began speaking for this sutra, and my troubles have been increasing dayby day, month by month, and year by year. Small troubles are incalculable while severe ones are four in number. Not talking about two of them, I have already been the target of royal persecution, and my life now is in jeopardy. Moreover, my senior disciples and lay supporters, including those laymen who had just come to hear me speak, were punished severely as though they had been rebels.

It is said in the Lotus Sutra fascicle four: "This sutra was the target of much hatred and jealosy even during the lifetime of the Budha, not to speak of after His death." It says in the second fascicle: "Seeing a person who reads, recites, copoies, or keeps this sutra, some will despise and hate him, look at him with jealosy, and harbour enmity against him." And in the fifth fascicle: "Many people in the world will hate it and very few believ in it." "Ignorant people will speak ill of him and abuse him." "In order to speak ill of him and to slander him, they will say to kings, ministers, and Brahmans, and influential householders that he has heretic views." "He will sometimes be driven out of his monastery." It is also said in the seventh fascle: "They will strike him with sticks, pieces of wood and tile or stones." The Nirvana Sutra states:

Thereupon numerous Brahmans gatheres together and
went to see King Ajatasatru of the Magadha kingdom
saying, "Now, there is a most wicked man, a wanderer,
who is Gautama. For the purpose of making a profit, all
wicked men in the world are gathering around him and
becoming his followers, doing nothinggood. Withhis occult
power Gautama converted such men as Kasyapa, Sariputra,
and Maudgalyayana."

Explaining the hatred and jealosy against the Lotus Sutra during the Buddha's lfetime referred to in the fourth fascicle, Tien-t'ai said: "Even during the lifetime of the Buddhait was difficult to spread the Lotus Sutra. How much more so after His death? It is because peopledo not listen to the true dharma, that it is difficult to teach and guide them." Commenting on this, Miao-le said: "Hatred mens slavery to delusions and evil passions and jealosy unwilling to listen to the Lotus."

Just as the Buddha was confronted with hatred and jealosy when he tried to preach the Lotus Sutra, so it is with those who tried after His death. Numerous scholars in China, including three Southern masters and seven Northern masters, considered T'ien-t'ai the hated enemy. A Japanese Hosso monk, Tokuitsu, had this to say: "what's the matter with you, Master T'ien-t'ai? Whose disciple are you? With your less than three-inch-long tongue, you have slandered the Hosso doctrine preached by the Buddha with His long and wide tongue." Chih-tu of Tung-ch'un was questioned: "Much hatred and jealosy existed even during the Buddha's lifetime. Why is it that those who expound this Lotus Sutra after His death encounter so many difficulties?" He answered:

"As a popular saying goes, a good medicine tastes bitter.
This sutra tears down the barriers among the Five Realms
(of human beings, gods, sravaka, pratyekabuddha and
bodhisattvas) and establishes the one ultimate teaching.
Therefore it rejects the common men and scolds the holy
men, refuses the Mahayana and breaks down the Hinayana,
calls celestial demons poisonous insects, reguards Brahmans
vicious evils, disparingly calls men of the Two Vehicles who
stuck to the Hinayana the poor and lowly, and discourages
bodhisattvas by calling them novices. This is the reason why
celestial demons hate to listen to it; it grates upon Brahman
ears; Hinayana sages of the Two Vehicles are alarmed; and
bodhisattvas are discouraged. All of these fellows make
trouble for those who spread the Lotus Sutra. How can we
say that "much hatred and jealosy" is merely an empty
expression?"

In Japan, superintendants of Buddhist priests in nara defamed Grand Master Dengyo in their petition to the Imperial Court, "There was a Brahmin wizard in the land of Hsia to the west of china, while there is a bald headed Buddhist monk with a honey tonguein the Land to the East. They are in a secret league to fool the world."

Grand Master Dengyo refuted this in his Kaikenron, "We hear of Hui-kung in the past in Ch'i China; now we see six superintendants of nara in Japan. How true is itof the Lotus Sutra prediction: How much more hatred and jealosy after the death of the Buddha!" He also stated in the Hokke shuku:

As for the time, it is toward the end of the Middle Age of
the Imitative Dharma and in the beginning of the Latter
Age of the Decadent Dharma; looking at the land, it is to
the east of T'ang China and west of Katsu, and looking at
the people, they live in the evil world filled with defilements
and engage in constant warfare. It is said in the Lotus Sutra,
"There is much hatred and jealosy even during the Buddha's
lifetime, not to speak of after His death." How true this is!

Now if a child is given moxa treatment by his mother, he inevitably resents his mother. Given precious medicine, a seriously sick person may grumble at its bitter taste. So it was with the Lotus Sutra even during the lifetime of the Buddha. How much more so after the death of the Buddha and in a remote corner of the land! Just like mountainsplaced on tops of mountains and waves on tops of waves, difficulties on top of difficulties and abuses on top of abuses will occur.

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Commentary

The situation is no different today. I was going to list many dozens of the thousands of slanders and abuses leveled at the Lotus Sutra, Nichiren Shonin, the Kempon Hokke and myself, over the last ten years on the various newsgroups, discussion forums, and in person but suffice it to say, every word of the Lotus Sutra is true.

The question remains, how could Nichiren Daishonin specifically (and we generally) be absolutely certain that our difficulties arise from our genuine faith and practice rather than from our slander of the True Dharma? How can we be sure that Nichiren Shonin's and the Kempon Hokke's criticisms of the unorthodox sects (the SGI and Nichiren Shoshu) are valid? How can we be sure the difficulties of the SGI and the Nichiren Shoshu derive from slander of the True Law rather than a correct faith and practice?

This becomes abundantly clear in the following sections of the Opening of the Eyes as Nichiren Shonin goes on to explain the true nature of life, the prime point of Buddhism, and the purport of the master disciple relationship.

The Opening of the Eyes: Nichiren, a Practitioner of the Lotus Sutra Chapter V continued

Nichiren, a Practitioner of the Lotus Sutra Ch. V cont....

It was T'ien-t'ai alone who correctly read the Lotus Sutra and all the Buddhist scriptures during the Middle Age of the Imitative Dharma. Various masters in Northern and Southern China hated him. However, as sagacious rulers of the Chen and Sui dynasties in China clarified who was right through polemic debates in front of their own eyes, his enemies eventually disappeared. Toward the end of the Middle Age of the Imitative Dharma, Dengyo alone in Japan correctly read the Lotus Sutra and all the Buddhist scriptures. Although seven great emples of Nara rose against him, nothing happened to him becauseEmperors Kammu and Saga themselves clarified who was right.

But now, it has been over 200 years since the beginning of the Latter Age of the Decadent Dharma. I have not been allowed to meet opponents in polemic; instead I have been banished with my life in jeopardy. It proves that the warning in the Lotus Sutra of much more hatred and jealosy after the death of the Buddha is not an empty threat. It also proves that we are in the beginning of the endless warfare and in a decadent world of corruption where unreasonableness takes precedent over reason.

Therefore, although my comprehension of the Lotus Sutra is not worth even one ten millionth of that of T'ien-t'ai and Dengyo, I dare say that my endurance on its behalf and compassion for the people are beyond these masters. I am sure I deserve to receive heavenly protection, but there is not even a shred of it. Instead I have been condemned to heavier and heavier penalties. Looming back in this light, I wonder whether or not I am a practitioner of the Lotus Sutra and whether or not various gods and deities have left this land. However, if only I, Nichiren had not been born in this country, the twenty-line verseof the thirteenth chapter, "The Encouragement of Keeping this Sutra," in the fifth fascicle of the Lotus Sutrawould be empty words and the Buddha would almost be a great liar. Those uncountable numbers of bodhisattvas, who made the vow to uphold the Lotus Sutra, would be accused of committing the same sin of lying as Devadetta did.

the verse says, "Ignorant people will speak ill of us, and threaten us with swords or sticks." Looking at the world today, is their any Buddhist priest other than I, Nichiren, who is spoken ill of, abused, and threatened with swords or sticks on account of the Lotus Sutra? If I, Nichiren were not here, this verse would be a false prediction.

It also says: "Monks in this evil world will be cunning and ready to flatter others. they will preach the dharma to laymen for worldly gain and be respected by the people just as the arhat who has the Six Superhuman Powers is.." If there were no Anitabha Buddhists or priests of Zen or Ritsu Schools of Buddhism in this world, this prediction would also make the Buddha a great liar.

It says, "In order to slander us in the midst of a great crowd of people they will speak ill of us to kings, ministers, Brahamans, and men of influence."

These would be emty words unless Buddhist priests in this world slandered me and had me exiled.

It is further stated, "We will be banished many times." If I, Nichiren had not been exiled repeatedly on account of the Lotus Sutra, what would we do with these two words of "many timess?" Even T'ien-t'ai and Dengyo did not read these two words from experience, not to speak of other people. I, Nichiren alone read them from experience. For I perfectly firt the Buddha's description of the person s[reading the Lotus Sutra "in the dreadful and evil world" at the beginning of the Latter Age.

For example, the Buddha predicted in the Fuhozo Sutra (Heistory of the Buddha's Successors) that one hundred years after His death there would be a great king named Asoka. It is predicted in the Maha Sutra that 600 years after the death of the Buddha, there would be a man named Nagrjuna in South India, while the Daihi-kyo (Sutra of the Great Compassion) says: "Sixty years after the Buddha's death there will be a man called Madhyantika, who will build a base in the Palace of the Dragon King to spread Buddhism." These predictions of the Buddha all came true. Otherwise, who would have faith in Buddhism.

Nevertheless, in both the Sho-hoke-kyo (Chinese translation of the Lotus Sutra by Dharmaraksha) and myo-hoe-kyo (Kumarajiva's Chinese translation of the Lotus Sutra) the Buddha has precisely defined the time for the spread of this sutra to be when the "world is dreadful and evil." "the future Latter Age," "theLatter Age when the dharmais about to be extinguished," "or the fifth five-hundred-year period after the death of the Buddha." Had there not been three kinds of strong enemies against the practitioner of the Lotus today, who would believe in the Buddha? Had there not been Nichiren, who would be the practitioner of the Lotus Sutra to prove the Buddha's prediction?

Even three Southern masters and seven Northern masters in China as well as seven great temples of Nara in Japan were among the enemies of the Lotus Sutra during the Middle Age of the Imitative Dharma. How could schools of Zen, Ritsu, and Amidists today escape from being enemies of the sutra? As the words of the sutra correspond with me, the deeper I fall into disgrace with the shogunate, the greater my pleasure is. This is like a Hinayana bodhisattva, who has not completely exterminated all delusions and evil passions, wishing to reborn in this world. That is to say, as he sees his parents suffering greatly in hell, he would intentially accumulate bad karmas in order to go to hell himself, where he would be glad to share their sufferings. I, Nichiren, am in a similar situation,. Though my sufferings today are difficult to bear, I am happy for in the future I will be free from the evil realms.

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Nichiren, as Bodhisattva Emminent Conduct declares that, though his comprehension of the Lotus Sutra is one ten millionth that of Tientai's and Dengyo's, his compassion for the people is much deeper than that of those great Masters. His compassion was his strength and that which enabled him to retain his faith while overcoming every persecution predicted for the True Votary in the Lotus Sutra.

Through Nichiren Daishonin, the Lotus Sutra was revealed to be as accurate as a finely machined GPS device. Were it not for Nichiren Daishonin the Lotus Sutra would be a great falsehood. Nichiren Daishonin is the Supreme Votary of the Lotus Sutra, Bodhisattva Emminent Conduct (Superior Practices) and Bodhisattva Vishisticaritra who is mentioned in the vedic texts. To have a connection to this Great Mahabodhisattva is awe inspiring. It is the greatest honor in this life to be his disciple. Why would someone choose another mentor? To choose someone like Daisaku Ikeda and then to promote that this relationship is the only condition for attaining Buddhahood is both a cause for regret and a serious slander of the Law. Those who call themselves disciples of Nichiren but distort his precious teachings are no better than parasites in the body of the lion. The SGI will destroy Buddhism in no time. I will continue to oppose them with every ounce of my being.

The Amidists and Zen men can no more harm the lion than a barking dog or braying donkeys. The Tibetians Buddhists are no more than bewildered bodhisatvas, not unlike a deer caught in the headlights, and the Hinayanists are baby baboons clinging to their dead mother killed by a lion.