Four noble truths

illarraza
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Re: Four noble truths

Postby illarraza » Sat Jun 15, 2013 10:39 pm

robban wrote:
robby wrote:
Seishin wrote:Thank you Robby, that was a beautiful explanation of the 8 fold path. :smile:

Gassho,
Seishin


Thank you Seishin. I reread the post, and am pretty much satisfied with it for now. One thing I would change -- I misspelled altar.

There are a few more points that robban might find useful. One thing, I do not care for a couple of the recent re-translations of the 8-fold path -- in particular 'right thought' and 'right memory'. I think the older translations as 'right aspiration' or 'right intention', and 'right mindfulness' or 'right remembrance', do a better job of conveying the Buddhist sense of the original terms.

I usually render the second 'fold' or branch -- right thought / intention / aspiration samyak sangkalpa 正思惟 -- as right goal or right purpose. Thought might be literally correct, but we are specifically talking about the conative aspect thought, rather than the cognitive. Specifically, sangkalpa, as used here, refers to purposeful or directed thought; our drives, ambitions, plans, dreams, and goals. That is my present understanding.

In contrast, the 1st 'fold' or branch, samyak ditthi / drishti 正見 refers to cognitive thought. View is a good translation of ditthi / drishti: as it literally means sight, and is used in a figurative sense. However, it should be clarified that it usually carries the sense of biased, limited, and partial opinions, viewpoints, or perspectives. Right View, the first branch of the path, corrects the 5 kinds of wrong or opinionated views. One's goals or purposes in life are rooted in one's views about life. If we have distorted views about life; then it follows that our purpose and goals are also distorted.

AFAIK, there are two kinds of right view taught in Buddhism, the mundane right view and the supra-mundane right view. The mundane right view is belief in karma, or volitional causality. The supra-mundane right view is the title of this thread: the Four Noble Truths. In the most basic form: existence is inherently suffering (painful, dissatisfying), there is an origin of suffering, there is a cessation of suffering, and there is a path leading to the cessation of suffering. This path is variously expressed as the 8-fold path, the 10-fold path, and the three core or higher trainings. Something like that.

At any rate, afaik, all of the Nichiren schools teach that our relative or individual suffering is due to our own karma, our volitional thoughts, words, and actions. It is possible to gradually change our karma for the better and enjoy a degree of relative satisfaction. The path to change one's karma for the better is putting the Three Great Hidden Dharmas into practice.

Moreover, we can also attain non-relative, or absolute, happiness, in this lifetime. In this sense, we suffer because our inherent Buddha Nature / Immaculate Consciousness is obscured by various afflictions or impediments, such as the four distortions, the four tainted influxes/effluents, the five obscuring veils, the three poisons, and so on. Rather than attempting to remove the various impediments, one at a time, one can Awaken the inner light of Buddha Nature directly; thus reversing the four distortions. by allowing the four inherent virtues to emerge from within. The The path to Awaken the Buddha Nature is putting the Three Great Hidden Dharmas into practice.



Very interesting reading! Thank you

But do nichiren ever mention in any gosho that one should live according to the 4 nt and 8fp?
Sgi doesnt care much for the truths. Of all the goshos i've read i never seen writings about the 4nt.
So maybe sgi have a point?!


They have many points but this is not the danger of their teachings:

The first danger of the SGI teachings is mixing the clean with the unclean. No dog would ever intentionally eat ground glass. No infant would ever intentionally ingest a toxic substance nor would any mother intentionally give her baby a toxic substance. However, a dog will eagerly eat a steak inundated with ground glass and an infant will readily drink tainted breast milk. A mother, not knowing that the noxious drug is excreted into her breast milk, inadvertently gives it to her baby. This is what the SGI members serve to the children of the Buddha. They serve the poison of the heretical doctrines of Nichiren as True Buddha, The DaiGohonzon, and the Oneness of Living Mentor and Disciple to their children in the milk of Namu Myoho renge kyo. Or they, like a mean and deranged farmer, serve their loyal dog the ground glass of slander of the orthodox sects in the steak of the Jiga-ge.

The second danger is as noxious as mixing the clean with the unclean: Taking a piece of the teachings from the middle, a piece from the end, and a piece from the beginning and re-attaching them in reverse order or mixing them up. The former practice is like a surgeon who reverses a vein when creating an arterial bypass. The flow of blood ceases and the patient dies. The latter practice (that of mixing up the teachings) can be likened to a physician who is ignorant of adverse drug-drug interactions. He mixes two or three safe and efficacious drugs together which turns them into a powerful poison. The former practice of rearranging the teachings is commonplace in the SGI. For example, those teachings that Nichiren Daishonin taught before he had fully developed his faith are given precedent over the later complete teachings or they promote the theoretical teachings of expedients over the essential teachings of abandoning expedients and the exclusive faith and practice of the Lotus Sutra. An example of the danger of mixing several efficacious practices which when mixed have a deleterious effect, are the practices of shoju and shakabuku in the Soka Gakkai which are practiced without understanding the times or the circumstances in which we live. They practice shoju towards the slanderers of the Dharma such as the Zen men, Nembutsu adherents, and believers in Islam and practice shakabuku towards the members of the Kempon Hokke and the Nichiren Shu. These sundry practices the SGI perpetrates on the children of the Buddha. Neither Greg Martin nor Dave Baldshun nor any of the salaried SGI leaders are good persons and neither is their master, Daisaku Ikeda. Both have the mission of destroying the teachings and harming the children of the Buddha, Daisaku Ikeda from above and the salaried SGI leaders from below.

The third danger of the SGI is that they arbitrarily add doctrines and concepts to the Great Pure Teachings where none exist and claim them as “the original and authentic teachings of Nichiren Daishonin”. This is worse than forging Gosho because it is more insidious. By altering a word here or a word there, to already extant and authentic Gosho (literally putting words in Nichiren’s mouth), they become adept at fooling the people. This cunning and treachery they inherited from the perverse seven hundred year tradition of the Taisekaji priests and their Gosho Zenshu, Oral Teachings, and faked transfer documents. Fortunately, we have the unadulterated Showa Tehon Collection of Original Gosho (as well as expert linguists), to keep them honest. We also have the disciples and believers of the Eternal Shakyamuni Buddha and Nichiren Daishonin whose correct faith and understanding renders them capable of clarifying such matters.

The last danger is that many innocent people fall prey to the Soka Gakkai's argument, “Nichiren said this but meant that” which is the teachings of the delusion of fundamental darkness. Since this is a visceral and emotional argument and the people are steeped in the Three Poisons, no amount of logic or scholarship will suffice to overturn it. Most people can no more see their own eyebrows than heaven in the distance [Nichiren]. It will require the wisdom of the Buddha born of faith in Nichiren Daishonin’s Gohonzon and the Lotus Sutra to destroy these arguments and devils.

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Re: Four noble truths

Postby robby » Sun Jun 16, 2013 5:29 am

robban wrote:[quote="robby"
Very interesting reading! Thank you

But do nichiren ever mention in any gosho that one should live according to the 4 nt and 8fp?
Sgi doesnt care much for the truths. Of all the goshos i've read i never seen writings about the 4nt.
So maybe sgi have a point?!


I do not know off hand of any references Nichiren made to the Four Noble Truths or Eightfold Path. He does mention the Three Trainings; which are the core of the Eightfold Path, and are restated as the Three Great Hidden Dharmas.

The four noble truths, afaik, have not been repealed. All of conditioned existence is still suffering. The origin of suffering is still attachment to the four distortions. There is still a cessation of suffering -- the discernment of unborn purity, non-arisen bliss, uncreated constancy, and unconditioned or de-conditioned self. There is still a path to the cessation of suffering -- the Three Great Hidden Dharmas of the One Vehicle.

The 8-fold path is still a very nice description of how practice unfolds. First, we tentatively accept the teaching based on trust (right view), then set goals and make the determination to put it into practice (right aspiration). We accept the doctrine of karma, so we adjust our speech and deeds accordingly. We do our best to earn an honest living despite the present economic conditions and ethical dilemmas. By chanting to achieve our goals, we gradually reform our motivations (right effort), cultivate expanded awareness (right mindfulness), and become more focused (right concentration).

Serenity509
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Re: Four noble truths

Postby Serenity509 » Mon Oct 05, 2015 5:36 am

I realize that this is an old thread, yet I wonder if this part is consistent with Nichiren's original teachings:

The fourth of the Four Noble truths teaches that the path to emancipation is found in the Eightfold Path to Nirvana. The Eightfold Path is a “code of conduct” of the following aspects: maintaining right views, right thinking, speech, action, livelihood, efforts, mindfulness and concentration.

However, these particular aspects of conduct (described in the Eightfold path) are expressions or manifestations of one’s Buddha nature. The totality of the Eightfold Path comprises the “effect” of revealing one’s Buddha nature in reality.

Attaining Buddhahood in one’s present life will be naturally expressed through one’s behaviour in daily life, manifesting thus all aspects of the Eightfold Path. For this reason, the focus in SGI Buddhism is on the “cause” (which is: revealing one’s Buddha nature), and through this cause all desirable effects will naturally follow.

Instead of the Eightfold Path, Nichiren points to one “direct path to enlightenment” which is directly revealing one’s Buddha nature through devotion to the Dharma.WND1 p 3
http://www.sokahumanism.com/nichiren-bu ... dhism.html


Also, this article explains that, while Shakyamuni observed that life is suffering, he also taught the way to overcome suffering:

Shakyamuni’s compassion led him to gradually teach and prepare his followers. He initially started from the elementary teaching “about sufferings”, but then he developed further teachings in Mahayana sutras, finally leading people to the possibility of enjoying the attainment of Buddhahood in this lifetime.
http://www.sokahumanism.com/nichiren-bu ... dhism.html


Please forgive me if I'm misreading things. Is it wrong for Soka Gakkai to be focused on the solution to suffering, instead of dwelling on the problem of suffering?

illarraza
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Re: Four noble truths

Postby illarraza » Mon Oct 05, 2015 5:57 am

Serenity509 wrote:I realize that this is an old thread, yet I wonder if this part is consistent with Nichiren's original teachings:

The fourth of the Four Noble truths teaches that the path to emancipation is found in the Eightfold Path to Nirvana. The Eightfold Path is a “code of conduct” of the following aspects: maintaining right views, right thinking, speech, action, livelihood, efforts, mindfulness and concentration.

However, these particular aspects of conduct (described in the Eightfold path) are expressions or manifestations of one’s Buddha nature. The totality of the Eightfold Path comprises the “effect” of revealing one’s Buddha nature in reality.

Attaining Buddhahood in one’s present life will be naturally expressed through one’s behaviour in daily life, manifesting thus all aspects of the Eightfold Path. For this reason, the focus in SGI Buddhism is on the “cause” (which is: revealing one’s Buddha nature), and through this cause all desirable effects will naturally follow.

Instead of the Eightfold Path, Nichiren points to one “direct path to enlightenment” which is directly revealing one’s Buddha nature through devotion to the Dharma.WND1 p 3
http://www.sokahumanism.com/nichiren-bu ... dhism.html


Also, this article explains that, while Shakyamuni observed that life is suffering, he also taught the way to overcome suffering:

Shakyamuni’s compassion led him to gradually teach and prepare his followers. He initially started from the elementary teaching “about sufferings”, but then he developed further teachings in Mahayana sutras, finally leading people to the possibility of enjoying the attainment of Buddhahood in this lifetime.
http://www.sokahumanism.com/nichiren-bu ... dhism.html


Please forgive me if I'm misreading things. Is it wrong for Soka Gakkai to be focused on the solution to suffering, instead of dwelling on the problem of suffering?


All religions make claim for a solution to suffering. The problem to be solved is of course the means to that end. I maintain that Soka Gakkai "Buddhism" is not the means to that end but rather,
Nichiren Daishonin's Lotus Sutra Buddhism.

Illarraza

Serenity509
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Location: United States

Re: Four noble truths

Postby Serenity509 » Mon Oct 05, 2015 6:00 am

illarraza wrote:All religions make claim for a solution to suffering. The problem to be solved is of course the means to that end. I maintain that Soka Gakkai "Buddhism" is not the means to that end but rather,
Nichiren Daishonin's Lotus Sutra Buddhism.


Isn't that also what the article says?

The fourth of the Four Noble truths teaches that the path to emancipation is found in the Eightfold Path to Nirvana. The Eightfold Path is a “code of conduct” of the following aspects: maintaining right views, right thinking, speech, action, livelihood, efforts, mindfulness and concentration.

However, these particular aspects of conduct (described in the Eightfold path) are expressions or manifestations of one’s Buddha nature. The totality of the Eightfold Path comprises the “effect” of revealing one’s Buddha nature in reality.

Attaining Buddhahood in one’s present life will be naturally expressed through one’s behaviour in daily life, manifesting thus all aspects of the Eightfold Path. For this reason, the focus in SGI Buddhism is on the “cause” (which is: revealing one’s Buddha nature), and through this cause all desirable effects will naturally follow.

Instead of the Eightfold Path, Nichiren points to one “direct path to enlightenment” which is directly revealing one’s Buddha nature through devotion to the Dharma.WND1 p 3
http://www.sokahumanism.com/nichiren-bu ... dhism.html

illarraza
Posts: 337
Joined: Fri Dec 09, 2011 4:30 am

Re: Four noble truths

Postby illarraza » Mon Oct 05, 2015 6:17 am

Serenity509 wrote:
illarraza wrote:All religions make claim for a solution to suffering. The problem to be solved is of course the means to that end. I maintain that Soka Gakkai "Buddhism" is not the means to that end but rather,
Nichiren Daishonin's Lotus Sutra Buddhism.


Isn't that also what the article says?

The fourth of the Four Noble truths teaches that the path to emancipation is found in the Eightfold Path to Nirvana. The Eightfold Path is a “code of conduct” of the following aspects: maintaining right views, right thinking, speech, action, livelihood, efforts, mindfulness and concentration.

However, these particular aspects of conduct (described in the Eightfold path) are expressions or manifestations of one’s Buddha nature. The totality of the Eightfold Path comprises the “effect” of revealing one’s Buddha nature in reality.

Attaining Buddhahood in one’s present life will be naturally expressed through one’s behaviour in daily life, manifesting thus all aspects of the Eightfold Path. For this reason, the focus in SGI Buddhism is on the “cause” (which is: revealing one’s Buddha nature), and through this cause all desirable effects will naturally follow.

Instead of the Eightfold Path, Nichiren points to one “direct path to enlightenment” which is directly revealing one’s Buddha nature through devotion to the Dharma.WND1 p 3
http://www.sokahumanism.com/nichiren-bu ... dhism.html


Then there is no need for a living mentor in the seat of the Law and all the other SGI bells and whistles that SGI maintains is essential for revealing one's Buddha nature. For example. Greg Wolpert on the SGI-USA Board of Directors states, "For me, I realized that the most important thing is to not have a counterfeit practice. I realized that spiritual death means not having a true practice that is directly connected to the mentor." That is devotion to a person, not the Dharma.

Illarraza

Serenity509
Posts: 800
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Re: Four noble truths

Postby Serenity509 » Mon Oct 05, 2015 6:19 am

illarraza wrote:
Serenity509 wrote:
illarraza wrote:All religions make claim for a solution to suffering. The problem to be solved is of course the means to that end. I maintain that Soka Gakkai "Buddhism" is not the means to that end but rather,
Nichiren Daishonin's Lotus Sutra Buddhism.


Isn't that also what the article says?

The fourth of the Four Noble truths teaches that the path to emancipation is found in the Eightfold Path to Nirvana. The Eightfold Path is a “code of conduct” of the following aspects: maintaining right views, right thinking, speech, action, livelihood, efforts, mindfulness and concentration.

However, these particular aspects of conduct (described in the Eightfold path) are expressions or manifestations of one’s Buddha nature. The totality of the Eightfold Path comprises the “effect” of revealing one’s Buddha nature in reality.

Attaining Buddhahood in one’s present life will be naturally expressed through one’s behaviour in daily life, manifesting thus all aspects of the Eightfold Path. For this reason, the focus in SGI Buddhism is on the “cause” (which is: revealing one’s Buddha nature), and through this cause all desirable effects will naturally follow.

Instead of the Eightfold Path, Nichiren points to one “direct path to enlightenment” which is directly revealing one’s Buddha nature through devotion to the Dharma.WND1 p 3
http://www.sokahumanism.com/nichiren-bu ... dhism.html


Then there is no need for a living mentor in the seat of the Law and all the other SGI bells and whistles that SGI maintains is essential for revealing one's Buddha nature. For example. Greg Wolpert on the SGI-USA Board of Directors states, "For me, I realized that the most important thing is to not have a counterfeit practice. I realized that spiritual death means not having a true practice that is directly connected to the mentor." That is devotion to a person, not the Dharma.

Illarraza


Wasn't Nichiren the mentor to his disciples? Also, how is it different from the guru-disciple relationship common in other schools of Buddhism?

illarraza
Posts: 337
Joined: Fri Dec 09, 2011 4:30 am

Re: Four noble truths

Postby illarraza » Mon Oct 05, 2015 7:25 am

Serenity509 wrote:
illarraza wrote:


Isn't that also what the article says?

The fourth of the Four Noble truths teaches that the path to emancipation is found in the Eightfold Path to Nirvana. The Eightfold Path is a “code of conduct” of the following aspects: maintaining right views, right thinking, speech, action, livelihood, efforts, mindfulness and concentration.

However, these particular aspects of conduct (described in the Eightfold path) are expressions or manifestations of one’s Buddha nature. The totality of the Eightfold Path comprises the “effect” of revealing one’s Buddha nature in reality.

Attaining Buddhahood in one’s present life will be naturally expressed through one’s behaviour in daily life, manifesting thus all aspects of the Eightfold Path. For this reason, the focus in SGI Buddhism is on the “cause” (which is: revealing one’s Buddha nature), and through this cause all desirable effects will naturally follow.

Instead of the Eightfold Path, Nichiren points to one “direct path to enlightenment” which is directly revealing one’s Buddha nature through devotion to the Dharma.WND1 p 3
http://www.sokahumanism.com/nichiren-bu ... dhism.html


Then there is no need for a living mentor in the seat of the Law and all the other SGI bells and whistles that SGI maintains is essential for revealing one's Buddha nature. For example. Greg Wolpert on the SGI-USA Board of Directors states, "For me, I realized that the most important thing is to not have a counterfeit practice. I realized that spiritual death means not having a true practice that is directly connected to the mentor." That is devotion to a person, not the Dharma.

Illarraza[/quote]

Wasn't Nichiren the mentor to his disciples? Also, how is it different from the guru-disciple relationship common in other schools of Buddhism?[/quote]

President Toda taught in his Lecture on the Sutra:

“With this silent prayer, we express our sincere thanks to the Second High Priest Nikko Shonin, the founder of Head temple Taisekiji. Hossui-shabyo: Hossui is the Law or Buddhism metaphorically compared to clean water. Shabyo means “transfer. Now suppose here are two glasses, one of which is filled with water. The water is transferred from one glass into the other. The quality of the water remains unchanged through this transfer even though the shapes of the glasses may differ. Simililarly, the Hossui of Nichiren Daishonin was handed down from Nikko Shonin to Third High Priest Nichimoku Shonin. However, its geneuine purity was not changed in the least. This solemn tradition has been strictly maintained by the successive high priests of Nichiren Shoshu.

YUIGA YOGA: This means that the life of Nikko Shonin equals that of Nichiren Daishonin. A Gohonzon called the “Tobi” (Flying) Mandala” is enshrined at Butsugenji Temple in Sendai City in Northeast Japan. It was inscribed co-operatively by the Daishonin and His immediate successor Nikko Shonin. This fact evidences what yuiga yoga signifies.” –Josei Toda as quoted in: From “Lectures on the Sutra” Third Edition, 1968 Seikyo Press.

Please note that no where in the Lotus Sutra or the writings of Nichiren Daishonin, can we find the concepts or words, YUIGA YOGA but in Tendai/Shingon esotericism, this is a core principle. Central to Lamanism, an offshoot of Shingon, are the Four Treasures and the most important Treasure is the Treasure of the Guru. The other Three Treasures are subsumed within the Treasure of the Guru. This is known as Guru Yoga. The same goes for the SGI, whether it is implicit or implied. When SGI members or leaders chant Namu Myoho renge kyo, they are revering their Sensei. While they chant Namu Myoho renge kyo with their voices, they chant Namu Sensei Ikeda in their hearts.

Makiguchi and Toda read the Lotus Sutra according to the distorted teachings of the Taisekaji priests who adopted the two related Zen and Shingon concepts respectively: The Transfer of the Water of the Law; and Yuiga Yoga or the Oneness of living Master and Disciple. The SGI has adopted these distorted Zen and Shingon viewpoints, in contrast to the Lotus Sutra and writings of Nichiren Daishonin which state, “This Sutra”.

More proof of SGI’s transgressions are Daisaku Ikeda’s teachings that mirror those of his deluded Sensei, Josei Toda. Ikeda once taught, “The basis of Nichiren Shoshu is the Lifeblood recieved only by a single person. To faithfully follow the High Priest of the bequethal of the Lifeblood is the correct way for priests and laybelievers. If one is mistaken about this single point, then everything will become insane.” And now he declares, “Following the Three Presidents of the Soka Gakkai is the basis of the Lifeblood of faith”

Doctor Daisaku Ikeda, ironically, was born into a household whose ancestors reside in Mitsugonin, a temple of the Shingon sect. It is a slanderous place which was established in accordance with Shingon formalities.

The Shingon patriarch, the Learned Doctor Shan-wu-wei too, despite his wisdom and strong practice, was mistaken about the teachings of Buddhism. Shan wu-wei was persecuted. Christ too was persecuted and his teachings are far less insidious than Shan-wu-wei’s, Makiguchi’s, and Ikeda’s. Their teachings resemble little the teachings of the Original Buddha Shakyamuni’s [Lotus Sutra] and Nichiren Daishonin’s. Visions and “visionaries”, not firmly grounded in the teachings of the Original Buddha Shakyamuni and the Daishonin, reside in the realm of delusion.

Illarraza

illarraza
Posts: 337
Joined: Fri Dec 09, 2011 4:30 am

Re: Four noble truths

Postby illarraza » Mon Oct 05, 2015 7:27 am

illarraza wrote:
Serenity509 wrote:
illarraza wrote:All religions make claim for a solution to suffering. The problem to be solved is of course the means to that end. I maintain that Soka Gakkai "Buddhism" is not the means to that end but rather,
Nichiren Daishonin's Lotus Sutra Buddhism.


Isn't that also what the article says?

The fourth of the Four Noble truths teaches that the path to emancipation is found in the Eightfold Path to Nirvana. The Eightfold Path is a “code of conduct” of the following aspects: maintaining right views, right thinking, speech, action, livelihood, efforts, mindfulness and concentration.

However, these particular aspects of conduct (described in the Eightfold path) are expressions or manifestations of one’s Buddha nature. The totality of the Eightfold Path comprises the “effect” of revealing one’s Buddha nature in reality.

Attaining Buddhahood in one’s present life will be naturally expressed through one’s behaviour in daily life, manifesting thus all aspects of the Eightfold Path. For this reason, the focus in SGI Buddhism is on the “cause” (which is: revealing one’s Buddha nature), and through this cause all desirable effects will naturally follow.

Instead of the Eightfold Path, Nichiren points to one “direct path to enlightenment” which is directly revealing one’s Buddha nature through devotion to the Dharma.WND1 p 3
http://www.sokahumanism.com/nichiren-bu ... dhism.html


Then there is no need for a living mentor in the seat of the Law and all the other SGI bells and whistles that SGI maintains is essential for revealing one's Buddha nature. For example. Greg Wolpert on the SGI-USA Board of Directors states, "For me, I realized that the most important thing is to not have a counterfeit practice. I realized that spiritual death means not having a true practice that is directly connected to the mentor." That is devotion to a person, not the Dharma.

Illarraza


Wasn't Nichiren the mentor to his disciples? Also, how is it different from the guru-disciple relationship common in other schools of Buddhism?[/quote]


President Toda taught in his Lecture on the Sutra:

“With this silent prayer, we express our sincere thanks to the Second High Priest Nikko Shonin, the founder of Head temple Taisekiji. Hossui-shabyo: Hossui is the Law or Buddhism metaphorically compared to clean water. Shabyo means “transfer. Now suppose here are two glasses, one of which is filled with water. The water is transferred from one glass into the other. The quality of the water remains unchanged through this transfer even though the shapes of the glasses may differ. Simililarly, the Hossui of Nichiren Daishonin was handed down from Nikko Shonin to Third High Priest Nichimoku Shonin. However, its geneuine purity was not changed in the least. This solemn tradition has been strictly maintained by the successive high priests of Nichiren Shoshu.

YUIGA YOGA: This means that the life of Nikko Shonin equals that of Nichiren Daishonin. A Gohonzon called the “Tobi” (Flying) Mandala” is enshrined at Butsugenji Temple in Sendai City in Northeast Japan. It was inscribed co-operatively by the Daishonin and His immediate successor Nikko Shonin. This fact evidences what yuiga yoga signifies.” –Josei Toda as quoted in: From “Lectures on the Sutra” Third Edition, 1968 Seikyo Press.

Please note that no where in the Lotus Sutra or the writings of Nichiren Daishonin, can we find the concepts or words, YUIGA YOGA but in Tendai/Shingon esotericism, this is a core principle. Central to Lamanism, an offshoot of Shingon, are the Four Treasures and the most important Treasure is the Treasure of the Guru. The other Three Treasures are subsumed within the Treasure of the Guru. This is known as Guru Yoga. The same goes for the SGI, whether it is implicit or implied. When SGI members or leaders chant Namu Myoho renge kyo, they are revering their Sensei. While they chant Namu Myoho renge kyo with their voices, they chant Namu Sensei Ikeda in their hearts.

Makiguchi and Toda read the Lotus Sutra according to the distorted teachings of the Taisekaji priests who adopted the two related Zen and Shingon concepts respectively: The Transfer of the Water of the Law; and Yuiga Yoga or the Oneness of living Master and Disciple. The SGI has adopted these distorted Zen and Shingon viewpoints, in contrast to the Lotus Sutra and writings of Nichiren Daishonin which state, “This Sutra”.

More proof of SGI’s transgressions are Daisaku Ikeda’s teachings that mirror those of his deluded Sensei, Josei Toda. Ikeda once taught, “The basis of Nichiren Shoshu is the Lifeblood recieved only by a single person. To faithfully follow the High Priest of the bequethal of the Lifeblood is the correct way for priests and laybelievers. If one is mistaken about this single point, then everything will become insane.” And now he declares, “Following the Three Presidents of the Soka Gakkai is the basis of the Lifeblood of faith”

Doctor Daisaku Ikeda, ironically, was born into a household whose ancestors reside in Mitsugonin, a temple of the Shingon sect. It is a slanderous place which was established in accordance with Shingon formalities.

The Shingon patriarch, the Learned Doctor Shan-wu-wei too, despite his wisdom and strong practice, was mistaken about the teachings of Buddhism. Shan wu-wei was persecuted. Christ too was persecuted and his teachings are far less insidious than Shan-wu-wei’s, Makiguchi’s, and Ikeda’s. Their teachings resemble little the teachings of the Original Buddha Shakyamuni’s [Lotus Sutra] and Nichiren Daishonin’s. Visions and “visionaries”, not firmly grounded in the teachings of the Original Buddha Shakyamuni and the Daishonin, reside in the realm of delusion.

Illarraza

Serenity509
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Re: Four noble truths

Postby Serenity509 » Mon Oct 05, 2015 7:32 am

When you talk about matters of doctrine, I am only interested in how SGI differs from Nichiren Shoshu, not bad mouthing Nichiren Shoshu.

illarraza
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Joined: Fri Dec 09, 2011 4:30 am

Re: Four noble truths

Postby illarraza » Mon Oct 05, 2015 7:56 am

Serenity509 wrote:When you talk about matters of doctrine, I am only interested in how SGI differs from Nichiren Shoshu, not bad mouthing Nichiren Shoshu.


They really are quite similar. The SGI exchanged the High Priest intermediary with Daisaku Ikeda intermediary and by necessity the SGI deflated the importance of the DaiGohonzon that they are no longer allowed to worship directly.

Illarraza

Serenity509
Posts: 800
Joined: Fri Jun 10, 2011 1:21 am
Location: United States

Re: Four noble truths

Postby Serenity509 » Mon Oct 05, 2015 8:02 am

illarraza wrote:
Serenity509 wrote:When you talk about matters of doctrine, I am only interested in how SGI differs from Nichiren Shoshu, not bad mouthing Nichiren Shoshu.


They really are quite similar. The SGI exchanged the High Priest intermediary with Daisaku Ikeda intermediary and by necessity the SGI deflated the importance of the DaiGohonzon that they are no longer allowed to worship directly.

Illarraza


What does it mean that they are no longer allowed to worship it?


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