Greg Martin

SGI USA

4603 Eastern Ave

Mt. Rainier, MD 20712-0067

12-18-93

I have read your comments in you letter dated 12-10-93. At this time, I will clarify your discrepancies.

To start your closing statement suggests that within my continued discussion with you lies my path to enlightenment. I hope you have already surmised from my previous discussion, that I realize that "relying on the law and not upon persons" in the only path to enlightenment, unless you assume that you are a Buddha. A Buddha is being the only person capable of leading others to Buddhahood correctly. You also said, "I would encourage you…before trying to teach others." You seem to put yourself in a position that is above the very words of the True Buddha himself. "Teach others to the best of you ability, even if just one sentence or phase," If yours is the common attitude that all SGI leaders have. I can see why the SGI is in the situation it’s in now.

Your conclusion to define my statements as full of contradiction and misstatements is clearly undefined, despite my continued use of specific statement of the Daishonin himself. I was truly amazed that you found reference from the priesthood, which substantiates my point about the High Priest function. I arrive at the same truth by means of logic derived from Buddhist theory, without knowledge of the Priesthood’s reference. This can only conclude that all the teachings of Buddhism if understood correctly, lead to one objective truth or reality (Kyochi Myogo).

The explanations and statements you made are done through loose or vague interpretations of passages you highlight in the Gosho, which are not seen by way of they’re entire meaning overall. I have already demonstrated your tendency to do this in your explanation about what article 17 says in Nikko’s 26 warnings.

For you to say that I must defeat you first, before you give me "open access to the members sounds like a boxer trying to judge his own fight. No matter how bad he is beaten, he will insist that he has won or it was a draw. "You didn’t win, my heads still on." Besides, my original intention from the start was to have an open debate/discussion so that the members could decide for themselves the victor. It seems you and every other leader want to avoid this, so your members will not leave.

In my view, this shows that you leaders must also believe that you members are stupid, because for them to hear my opinion would allow them to exercise judgment for themselves. Or, can these people do this? Are they stupid? This is how it worked at the item of Nichiren Daishonin. This was his deepest wish to debate in the presence of the magistrate and all the populace to defeat the heretical priest doctrinal standpoint on Buddhism.

You say that my calling of some members of the SGI is stupid, because they lack even a cursory understanding of the Daishonin’s teachings, is arrogant and offensive. However, if the shoe fits, wear it. A famous African American, leader once said, "When you throw a brick at a pack of dogs, the only one that hollers is the one that gets hit." Meaning it is only offensive to those people it applies to.

In terms of its definition (3 poisons) in Buddhism, it is sometimes translated to be "ignorance" instead of "stupidity". In talking to SGI members. I have heard them say, "We also believe in God but..; "  "You can chant for anything you want", "I received my Mohonzon", "Why can't I just chant and go to church, " Where is the Christmas tree in the community center". Some Japanese SGI members (leaders) have even said that Pres. Ikeda is a reincarnation of Nichiren Daishonin.

The word stupid in the American Heritage Dictionary is defined as 1. Slow to apprehend 2. Showing a lack of intelligence; slow and the informal dumb imply chronic sluggishness of perception or understanding; individual actions that are extremely foolish, or incapable of grasping even elementary ideas.

You must believe this about your members, if you don’t want them to hear what I said before, "rely on your leaders to interpret the Law for you" (co-dependency).

The so-called views that I want to teach the believers, is no original view of my own. It is the very words of the Daishonin, which I have clearly quoted throughout all of my correspondences.

As for the difference between the High Priest and us believers, this must be seen in light of the over all reality of things. Nichiren Daishonin said that, "if you confuse the general (all believers) with the specific (High Priest), even in the slightest, you will fail to attain enlightenment." Specific (see definition of Kechimyaku here in reference to general) here means the master disciple relationship between each successive High Priest. General means the transfer of the law to the people of Mappo through them. To illustrate every believer is effected the same way when it comes to the physical laws of life (shikiho). We all usually will die if hit by a train, shocked by high voltage and if deprived of food and water for some time, etc. The phenomenal world (the five elements of the universe) is a function of (nari) Nichiren. Sense, "all phenomena reveal the true entity." [Nam Myoho Renge Kyo or Nichiren (person and law)] (Shoho jisso).

However, spiritually (ten worlds) the laws of life differ between us (shimpo). In example, a person with weak faith or doubts (mind) can not have they’re prayers answered, or a person with very strong faith can cause rain to fall at his discretion. This is entirely based on what the deities of the Lotus Sutra recognize in the individual’s life (spiritual). They understand all the specific rules (law) when it comes to faith. They have to or they will be punished if they defy the Buddha’s law or words. This has nothing to do with other people’s impressions or opinions of him or her. This is the importance of demonstrating actual proof. My father once told me of his experience with Nittatsu Shonin at the Head Temple before entering Gokaihi with the High Priest. He said it was raining with extremely high winds before the High Priest made his procession towards the High sanctuary. But, when Nittatsu appeared with the other priest, in follow, the sun immediately appeared and a double rainbow painted the sky. I don’t think this will ever happen to you, Mr. Martin.

The Gosho, Propagation by the wise states, "Buddhism can be correctly propagated only by a person of unsurpassed wisdom", and "Even if there should be a person of wisdom who embraces Buddhism, how could be propagate it without believers who support him"? These passages clearly define the presence of one with great wisdom (High Priest) and believers (us). There is a difference once again in terms of the spiritual aspect of our lives (faith) and the High Priest with ability to transcribe Gohonzons (unsurpassed wisdom).

If we are all the same (equal) in terms of the spiritual aspect of our lives (faith), then I think that it would be a matter of sheer numbers to determine who is right. If this is the case and the SGI is right and has the same mind as Nichiren, then I’m sure that the combined prayers of all SGI members (10 million?) could easily vanquish the so-called evil Nikken Shonin. I would like to see this demonstrated. I can find nothing that you have said in your letters to be sound or unassailable in terms of Buddhist theory or logic.

However, if the SGI can demonstrate it’s truth and actual proof through its power of prayer to overcome Nikken Shonin, then I would gladly become the first new disciple of Pres. Ikeda and encourage others to do the same. If not, then I must assume that you and all SGI members, should witness the reality of your prayers not being answered as a sign that your faith is not correct. This seems to be reasonable by all means, since Nichiren said, "Employ the strategy of the Lotus Sutra before all others" and "What really matters in one’s faith is whether one’s prayers are answered."

It is said that if you can not cross a river 10 feet wide, how can you cross a river 100 feet wide. If this is the case and Nikken Shonin is the Buddha’s enemy, then the SGI offering prayers to overcome him would clearly demonstrate their truth in the situation, great wisdom and the ability to correctly lead the path of understanding in Nichiren Daishonin’s Buddhism.

And, as far as the SGI wanting democracy, when is the last time they elected their leaders to position. This was done by the Hokkeko sect in the early days of Nichiren Shoshu, and is currently practiced today at all temples of Nichiren Shoshu.

It also seems that you do not fully grasp the deep meaning of the succession of the High Priesthood. Each High Priest possesses the mission to become High Priest before birth, because of their Karma to fulfill this role. Only the High Priest knows who his successor is. This is not done through a election process like you think. So, for you to think that you can impeach or ask him to resign, shows your lack of wisdom and understanding of the profound meaning of they’re function. A translation of the Juryo Chapter reads in part, "Thus admonishing them, he (Nichiren) journeys to another land (takoku) from where he sends a messenger to announce (Ken shi gen go)". The messengers whom (He) Nichiren sent from another land are the successive High Priest of Nichiren Shoshu. These are the words of Pres. Toda in his lecture on the sutra. The SGI believes Toda to be a Buddha, if so how can his words be false.

It seems that you don’t understand that the order of the succession of the High Priesthood is by design of the Daishonin himself. It seems that this goes beyond the comprehension of your mind. To illustrate, do you think it's by coincidence that Nikko Shonin was 24 years younger that the Daishonin or that Nichimoku Shonin was 24 years younger than Nikko Shonin and so on. Don’t you think it would have been ineffective judgment on the Buddha’s part to have all of his disciples in the lineage of transfer born around the same time or before the Daishonin himself. As stated, "all phenomena reveal the true entity" or mind of the Buddha (cause and effect). These individuals are always born in close proximity (inconspicuously and conspicuously) so that they will be able to meet and assume responsibility of the Master’s teachings. Hence, the master and disciple have a eternal mystic bond. This is the specific relation and oneness the High Priest has with the Daishonin (Dai Gohonzon). Like Toda said, these are the messengers sent by the Daishonin in his absence.

You make a big point about the priesthood failing to publish the correct writings of the Daishonin for nearly 700 years. Yet, let me remind you that everything that Nichiren Daishonin wrote is already kept at the Head Temple in treasure house. And for the priesthood to rely on the Minobu sect Gosho is nothing significant since the Daishonin himself used the sutra libraries of numerous heretical sects during his course of study.

And for you information, most Priest are said to be fearful of trying to translate the Gosho, because they realized the heavy slanders for even the slightest mistaken in meaning. However, the SGI took on this task as you said with the bold thinking that they could do this correctly. But, on listening to one of the lectures at Myoko-ji Temple by Rev. Obayashi, it has become apparent that the SGI has made a very deep and misleading mistake in the Gosho’s translation. For example, many SGI people proclaim that the Gohonzon exist inside of themselves. They got this idea from the passage which reads "do not seek this Gohonzon outside of yourself." The correct translation should read," do not seek this Gohonzon outside of myself (Nichiren)". He was referring to himself the True Buddha. The real problem that exist with the SGI’s incorrect view and translation is that people will be mislead into thinking they do have to practice to the Gohonzon (external). If we did possess the Gohonzon inside, then we could worship each other, like a closed butsadan. This is not correct. Even though some members worship Daisaku Ikeda. Example, his picture on the Altar or close proximity as if he possesses some kind of power. Where did this idea come form. Why is not Nichiren’s image in the proximity of the Gohonzon, like it is at the Head Temple and other temples.

We believers possess the lower 9 worlds with the potential of Buddhahood (Gohonzon) or mutual position of the Ten Worlds. This is like a medical student who has all of the ingredients to become a doctor, but he is not officially licensed until he proves his qualifications upon passage of the licensing board exam.

To consider the SGI’s requirements for being a joint Territory leader, what makes 20 years of practice a decisive factor. Reflecting back on history, it has been demonstrated that years of practice, has nothing to do with faith. This is like saying that since I started my journey before you, I will always be ahead of you. One person could be driving a car and the other on an airplane. The example of the 5 senior priest shows that, years of practice even in close proximity with the Daishonin himself does not indicate the ability or correctness of one’s faith. You and I both know that 5 out of the 6 hand chosen senior priest of the Daishonin eventually tried to destroy the Daishonin’s teachings purity. I need say nothing more to clarify my point.

For you to say that it is the priesthood’s fault for the SGI’s reckless shakubuku practices is like saying that it is the quarterback’s fault for a wide receiver’s or runningback’s failure to score, get the first down or fumbling the ball after he clearly got the ball to them. I think at this point on your own skills and abilities are demonstrated.

Currently in the temple, a member must learn gongyo and practice for at least 6 months to receive Gohonzon, I am told.

As far as trying to explain why you think that because the High Priest said you can not obtain benefit from these other Gohonzons, has to be seen by what your attitude is towards the master of faith (Nikken Shonin). It seems that you have lost sight of the explanation of onshitsu and lose of the ability to acquire benefit at this point. Going against the High Priest word is to go against his function as Nichiren’s representative. Like you said, the Minobu sect does not receive benefit from Gohonzons inscribed by Nichiren.

Causes are created by our words, actions and thoughts (mind of faith). If the mind of faith (wisdom) is not correct, the words and actions can not be correct. Think about this for several days if necessary. If the mind of faith is not correct, then prayers will go unanswered. The deities that represent the Lotus Sutra recognize this clearly. This reality makes them work. As far as the High Priest word, the Gosho says the voice does the work of the Buddha. The High Priest’s hand and voice are the vessels by with he carries out the Buddha’s most important function. The voice (Kyo) is the only way to distinguish the Buddha from the devil of the 6^th heaven. This is the most important of the 32 features of the Buddha. It is this voice that commands the deities of the Lotus Sutra. You may not recognize this individual with this voice, but the Lotus Sutra does. If you ever experience the presence of a individual with this voice, your entire life responds to it with reverence. This voice is a manifestation of the Buddha’s mind. If you do not respect this individual, you will destroy yourself from within, because you oppose the Buddha’s mind. In Nichiren Shoshu, this is referred to turning of the wheels of the Law (High Priest speech).

As for what I thought about my father’s leaving SGI leadership, I was right. He said he could not see the truth or greatness of the Daishonin’s teachings in the actions made by top-level leaders. The reason he joined NSA to create happiness for all based o the wisdom of the teachings. In his opinion, he found that this was not taking place in the SGI organization. If you want more clarity then you should ask him for the details.

You should encourage your members to seek the truth from all sources, not just your own (SGI). If the SGI is so confident in it’s position in this situation, then regardless of what source or opinion, it’s members hear (mine or the priest), they should be able to arrive at the same conclusion (objective truth) without your input (dogma), if their posture towards the Gohonzon is correct. In your closing statement, you encouraged me to never stop seeking the truths of this Buddhism. If this is the case, then why don’t you (SGI) insist your members do the same, or do you have double standards or a conflict within yourself like I stated before.

To conclude a correct understanding of Nichiren Daishonin’s teachings is to demonstrate a superior life condition and to vanquish the real enemy of the Buddha through prayer (It could be your mind). I will wait to see what happens at this point.

Respectfully,

Alan Billups

cc. Nikken Shonin

Daisaku Ikeda

Priest of Nichiren Shoshu

SGI Leaders

All true followers of Nichiren