Shinto Tsuru Shinmon - Crane Emblem - A Toynbee Analysis of the Fuji School (Incomplete) +_

[Disbasing Zen Stories]

Shinto Tsuru Shinmon - A Toynbee Analysis of the Fuji School
(Incomplete)

Questions: What is the crane symbol for Nichiren Shoshu?
Where did it come from?
Who originally gave it to the Fuji School?
And more importantly, under what authority was it bestowed?

All these questions have been answered by a thorough analysis and a
mountain of evidence.

A brief summary is that mixing slander with the Buddhism of the Lotus
Sutra is entirely Shinto, and Shinto is entirely the creature of toxic
Zen.

____ Background for Toxic Zen Stories _______________________

https://groups.google.com/group/alt.zen/msg/b4ad0ce368728934?hl=en
_____________________________________________________________

Here's a section from Appendix 8 of the analysis document:
_____________________________________________________________

Here?s what we can deduce (based on a mountain of evidence, primarily
from the UHFS, Ooms? Tokugawa Ideology, Hall?s Government and Local
Power in Japan (500 to 1700), the Gosho and Ongi Kuden, and the World
Tribune, and a tiny bit of poking around on the internet):

...

.(17)My major argument here, is that continued
. possession of a Tokugawa shinmon has the following
. implications for the Fuji School:
.
. a. The crane shinmon is the Sankin Kotai
. identification for the Fuji School.
.
. b. That implies that the Fuji School complied with
. the Tenkai-Tokugawa Sanno Ichijitsu Shinto tozan
. program.
.
. c. The Fuji School did not refuse to participate in
. Shinto tozan ceremonies at Mt. Nikko, because there
. is no record of the persecution and the banishment
. that came with refusal, like there is with the
. Fujufuse (who were icchantika/issendai, no doubt).
.
. d. The Fuji School High Priests from Yobo-ji did
. their Sankin Kotai, which implied that they also
. passed through Edo and did their tozan to the shrine
. at Nikkozan like everyone else, because there is no
. record of persecution, banishment and attempts at
. eradication, like there is with the Fujufuse. (The
. Fuji School would not have been eradicated; of this
. I have no doubt. The lion?s cubs are protected, if
. they are not cowardly.)
.
. e. Perhaps not with Nissei 17th, but undoubtedly
. later on with the six successive High Priests from
. Yobo-ji: when they went on tozan to bow and pray for
. Ieyasu?s ashes at the altar in the Sanno Ichijitsu
. Shinto shrine, they were wearing their crane shinmon
. for the Fuji School on their High Priest?s robes, or
. at least on the banner they flew on their small
. procession of retainers. It was a regulation and
. running afoul of the regulations was dangerous.
.
. f. Hence, in the Shinto umbrella temple hierarchy
. (Honmatsu-ji), Mt. Minobu was the master of the Fuji
. School. That entire context is captured in the
. easily recognized shinmon for the Fuji School, and
. that organizational position, as a minor temple
. under a Shinto hierarchy, which was controlled by
. our Honmatsu-ji masters at Minobuzan, is represented
. by that symbol.
.
. g. Retaining the crane shinmon accretion almost 400
. years after this great evil was done to the Fuji
. School, is keeping a permanent physical relic of our
. captivity, of our subjugation under Tenkai?s
. distortions and the lies forced into the mouth of
. Dengyo, the bullying of the Suzuki Shosan
. demagoguery, the murderous oppression of bakufu Zen,
. the mind-numbing regulatory hell delivered by the
. Gozan Rinzai Zen scribes, the bewildering
. embarrassment of being forced under the authority of
. Mt. Minobu and the Nichiren Shu gang of Five Senior
. Priests ? and a relic of our breaking with the
. oneness of mentor and disciple. Now ? just exactly
. why would that be good?
_____________________________________________________________

The incomplete analysis (131 pages) is contained in a bookmarked Adobe
PDF file (turn on the bookmarks pane for ease of navigation through the
nine appendices), stored as a Google Doc. The title is:

Shinto Tsuru Shinmon - A Toynbee Analysis of the Fuji School
(Incomplete)

There are three versions of the file:

1. With underlines, bolding and highlights for ease of quick reading:
http://docs.google.com/fileview?id=0B1xmnHkI0Z-
dYjM0ZDg5NTMtZDNkNy00MDIxLWE1MjMtNTBiZDIwODBhNzIw&hl=en

2. With underlines only (if the highlighting bothers you):
http://docs.google.com/fileview?id=0B1xmnHkI0Z-
dNDc2ODU1ZGYtOGVmZS00MGI5LWE5ZmItOTllMmM5ZjVmNGM4&hl=en

3. Plain text (if you like it pristine):
http://docs.google.com/fileview?id=0B1xmnHkI0Z-
dOGI0M2U1YzUtN2ZmMC00OGIyLWI3ZjctMmYzMjhmMTk3ZmVm&hl=en


Google docs can't search these files, but you can download them and
search them in Adobe Reader.

Enjoy !

-Chas.
_________________________________________________

LS Chap. 16 ....

At that time the Buddha said to the multitude of great bodhisattvas:
"Good men, now I will state this to you clearly. Suppose all these
worlds, whether they received a particle of dust or not, are once more
reduced to dust. Let one particle represent one kalpa. The time that has
passed since I attained Buddhahood surpasses this by a hundred, a
thousand, ten thousand, a million nayuta asamkhya kalpas.

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

"Good men, during that time I have spoken about the Buddha Burning Torch
and others, and described how they entered nirvana. All this I employed
as an expedient means to make distinctions.

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