Soka Spirit

"If a person striving to propagate the correct teaching of the Buddha should hear and see others propounding the teachings of the sutras in a mistaken manner and fail to reproach them himself or, lacking the power to do that, fail to appeal to the sovereign and in this way take measures to correct them, then he is betraying the Buddha’s teaching. But if, as the sutras direct, he is not afraid of others but censures these slanderers himself and appeals to the sovereign to take measures against them, then he may be called a disciple of the Buddha and a true priest."

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Kosenrufu & Shakubuku

Started by Michael Lucas Monterey. Last reply by Michael Lucas Monterey Jul 6, 2015. 2 Replies

In this little mountain town I'm surrounded mostly by neo-Hippies, neo-pagans, "Tibetan" Buddhists, Jews and "Christians" who seem immune to Kosenrufu & shakubuku. I've lived here over 3.5 years,…Continue

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Comment by Michael Lucas Monterey on July 26, 2015 at 10:36pm

Frankie & Micha - Thanks again for your posts. Since my last comment, Deb Lang responded with messages of great encouragement. I also found messages of Pres. Ikeda and other members super encouraging. I've even done some online Shakubuku in an exchange with an enemy libeler of Pres. Ikeda & SGI (via a Google+ chat thread). It seems that I defeated him with superior info & compassion. Unfortunately, he simply gave up responding to my answers & requests for proof of his slanders. Too bad for him. So, I will try to re-engage! Thanks again. Blessings of Joyous Victory!

Comment by Michael Lucas Monterey on July 5, 2015 at 1:45pm

Micha - thanks, sincerely. Great start for the discussions. The quoted passage goes straight to the heart of my greatest challenge. It makes me think that it's too bad we no longer have wise kings. In this little mountain town I'm surrounded mostly by neo-Hippies, neo-pagans, "Tibetan" Buddhists, Jews and "Christians" who seem immune to Kosenrufu & shakubuku. There is no wise ruler who we can turn to for help with Kosenrufu. Does anyone else here in USA Inc. see it as such a difficult challenge? Thanks in advance for any additional encouragement or advice.

Comment by Bob Mann on October 10, 2012 at 2:33am

Thanks for the invite, Micha.  Best always....

Comment by Frankie T on August 19, 2012 at 1:08am

Hi Micha,

Thank you for the invitation.

My suggestion to you;- Kindly post your article in the Discussion Forum instead of the comment column. Just click "Add a Discussion" and post it there. Thank you.

Have a great weekend.

Comment by Micha Adir on August 18, 2012 at 5:08pm

Part 1- Entirety of the Lotus Sutra (see Appendix, Segment 1 at the end of my comments.

First let me discuss what it means to be true to the entirety of the Lotus Sutra? Although you raise this question in your introductory paragraph, for the rest of your sermon you insinuate that the answer lies solely in a member receiving Gojukai and knowing the difference between Shakubuku (sic) and geshu.

Since you avoid the very issue that you raise, let me address it from the outset. The “entirety of the Lotus Sutra” means its essence. This is none other than chanting Nam-myoho-renge-kyo.

Simply stated: if we truly chant the daimoku with this conviction that Nam-myoho-renge-kyo is the essence of the Lotus Sutra, we are then true to the entirety of the Lotus Sutra at that moment. We become of the same mind as Nichiren by helping others to capture the entirety of the Lotus Sutra leading them to chant the daimoku to the Gohonzon while sharing in his vow to save all others. 

On The Daimoku of the Lotus Sutra, Nichiren writes:
"Simply chanting the daimoku is beyond measure. To accept, uphold, read, recite, take delight in, and protect all the eight volumes and twenty-eight chapters of the Lotus Sutra is called the comprehensive practice. To accept, uphold, and protect the 'Expedient Means' chapter and the 'Life Span' chapter is called the abbreviated practice. And simply to chant one four-phrase verse or the daimoku, and to protect those who do so, is called the essential practice. Hence, among these three kinds of practice, comprehensive, abbreviated, and essential, the daimoku is defined as the essential practice" (MWND-3, p.9). 

You have failed to emphasize or mention this most fundamental point throughout your entire sermon. I will return to this prime understanding again and again in the following comments.


Note: The following segments are intended for quotation references only for the comments above and are referring to July 8th 2012 Oko Sermon by Yuzui Murata.




Segment 1


July 8, 2012 – Oko

Rev. Yuzui Murata

Chief Priest, Myosenji Temple

“if you are true

to the entirety of the Lotus Sutra”

(Part Seven)

Sincere questions from Hokkeko members relating to the practice of Shakubuku arise all the time, questions which are honestly seeking the truth regarding the correct interpretation of our faith and practice of Nichiren Daishonin’s True Buddhism. For today’s sermon, therefore, I would like to focus on the word ‘true’ as it is used in the following passage from the Gosho, Letter to Niike (MW1 – p. 259), where Nichiren Daishonin states: “Faith in this sutra means that you will surely attain Buddhahood if you are true to the entirety of the Lotus Sutra, adhering exactly to its teachings without adding any of your own ideas or following the

arbitrary interpretations of others.”


segment 2 to be followed...



Comment by Micha Adir on August 18, 2012 at 5:01pm

On August 4th I sent a letter of response to Rev. Murata from Washington Temple. I divided his sermon to 13 parts. In this posting I am posting the first 4 parts of my response together with his first 4 parts from the sermon. I did not get any response or refutation of my letter. This indicate that NST is refraining form refuting anyone who find and point out the discrepancies in their sermons in 

the light of Nichiren's Gosho (letters). Please read on...


Saturday, August 04, 2012 Miami Florida

Hello Rev. Murata,

In order to respond to your July sermon, I am dividing it into 13 segments (See the Appendix at the end of my comments). I hope that you will reread your own words as well as my comments which rely on references to The Major Writings of Nichiren Daishonin--the same Gosho books from which you quote in your sermon. It is my intention to point out how your views fail to reflect Nichiren's intent and indeed distort the very purpose of the Daishonin's teachings.

The reason I am able to clearly distinguish your words from the truth which is in the Gosho, stems from my decision two years ago to join Nichiren Shoshu under your instruction after practicing with the SGI for 35 years. I very sincerely made this decision to explore whether your sect is practicing the Correct Teaching or not. During this time I made the effort to travel to Japan to chant to the Dai-Gohonzon to further experience with my own life the reality of your sect. So, comparing my experiences in both groups has provided me an ability to distinguish between your sect's agenda and the SGI's global movement for kosen-rufu. Today, I can attest in certainty that I see clearly what it means to practice the True Teaching of Nichiren Daishonin.

I bring this unique personal perspective to the comments I will make to each of the segments of your sermon. I hope you will have the courage to sincerely read what I write and to pick up your pen to engage in a dialogue about my critique. After all, don’t you preach to your members that it is necessary to refute “erroneous” beliefs in order to truly practice Nichiren Daishonin’s teachings? 


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