２.Shinyo – Spring Edition 1993

High Priest’s Sermon

On the Occasion of the 1993 New Year’s Gongyo Conducted at the Grand Reception Hall
January 1, 1993

I wish to offer my congratulations to all of you on this New Year’s Day, seven hundred and forty-one years since the establishment of our sect, and seven hundred and three years since the founding of the Head Temple.

I believe that the Three Treasures of our founder the True Buddha are no doubt witness to the great number of people who have come to worship at this New Year’s Gongyo Assemblage.

Almost none of the people who are ensnared within the Soka Gakkai have come to worship today either at the Head Temple or the local temples throughout the country. But even in the middle of such a situation, all of you have gathered to worship in the great sanctuary of the Grand Reception Hall without leaving an inch of standing room. I feel deeply that it is you, who, in this age of rejuvenation of the denomination, have been entrusted by the Buddha to shoulder the mission of protection and worldwide propagation of the True Law. You are true kinsmen of the Bodhisattvas of the Earth. With that resolve, I would like everyone to persevere all the more in faith. The Daishonin instructs in Reply to Lord Nanjo:

Hidden within the heart of my mortal flesh, I, Nichiren, possess the ultimate secret Law inherited from the master Shakyamuni at Eagle Peak. If this is so, my heart is where all Buddhas enter nirvana; my tongue, where they turn the wheel of the Law¹; my throat, where they are born; and my mouth, where they attain enlightenment. If the place where I am is the dwelling of the wondrous votary of the Lotus Sutra, how can it be any less sacred than the pure land of Eagle Peak? I will say this: since the Law is supreme, the Person is worthy of reverence; since the Person is worthy of reverence, the Land is sacred.

This ultimate secret Law indicated in the passage, “…the ultimate secret Law inherited…at Eagle Peak” is true the body of the Gohonzon, the fusion of the Person and the Law of the True Cause of Kuon Ganjo, the Gohonzon which is pointed to in the Juryo chapter of the Daishonin’s inner enlightenment². Concerning the transferral of this Gohonzon, Shakyamuni, as the Buddha of the True Effect, led people who had had a past connection with the seed of Buddhahood. But the Buddhism of the True Effect cannot save people deluded by the Five Impurities in the Latter Day of the Law. Therefore, Shakyamuni returned once again to the Buddhism of Kuon Ganjo, the Buddhism of the True Cause. He transferred that great Law to Bodhisattva Jogye, who is the True Buddha of the Latter Day of the Law, our founder Nichiren Daishonin.

It is clear from the above passage that the Daishonin received this great Law as Jogyo, foremost among Muhengyo and the other Bodhisattvas of the Earth. The Daishonin further instructs that his great Law will always be transferred through [the process of bestowal in the Buddhism of Sowing in the Latter Day of the Law. This is exactly as indicated in the passage, “…inherited…at Eagle Peak.”

In the same way that there was a great conversion from the True Effect to the True Cause in the transferral of Buddhism from Shakyamuni to Jogyo, True Buddhism was transferred from the Daishonin to the second High Priest Nikko Shonin. Therein lies the lineage for the purpose of leading living beings [to enlightenment) during the ten thousand years of the Latter Day of the Law.

In this way, for seven hundred years, we in Nichiren Shoshu have correctly maintained the Daishonin’s great fundamental Law, and have prayed and worked for Kosen-rufu.

Through the resolve of such people as the Soka Gakkai’s first and second presidents, Tsunesaburo Makiguchi and Josei Toda, to protect the Law in recent years, there arose the situation where this Great Law was being spread by lay members of the faith.

In the beginning, it seemed as though these people were emotionally motivated by their appreciation of the honor of being allowed to spread this From that stance, Mr. Josei Toda also said that al-this great Law. though it would be all right if the Soka Gakkai were to be lost, Nichiren Shoshu must absolutely not perish.

However, together with the expansion of the Soka Gakkai organization, great arrogance was born, and a truly profane way of thinking spread and revealed itself  in various ways. Accordingly, within the Gakkai, their own methods made the Gakkai central to Buddhism. Both the seven hundred year old tradition of the Head Temple and its foundation, the transmission of the lineage of the Law, were forgotten.

Of course, granted that spreading the Daishonin’s great Law tentatively contains tremendous benefit, that benefit becomes terribly disfigured by arrogance, immediately taking on the form of slander. Then, far from bringing the attainment of the true Buddhist path, the benefit as Bodhisattvas of the Earth totally vanishes.

On the other hand, the original members of Hokkeko, and particularly those of you gathered here today, who would at any moment throw your lives away in order to protect the Law and persevere for the propagation of the True Law, are the true Bodhisattvas of the Earth. I would therefore like to ask that from now on, all of you be profoundly aware that as true Bodhisattvas of the Earth, you are the ones who are to protect the True Law.

I believe that this is particularly the year of fulfilment, when all of you true Bodhisattvas of the Earth, both laymen and priests, will become truly united and advance towards Kosen-rufu.

In 1991, Hokkeko chap ters had been established in only about forty percent of all Nichiren Shoshu local tem ples. But by the end of 1992, however, that figure had risen to more than ninety percent, with the result that within two years, the number of Hokkeko chapters had more than dou bled. This situation should make us further realize that we are poised for the real world-wide propagation of the True Law.

Therefore, for both the protection of the True Law and the sake of Kosen-rufu, I believe that the most fundamental element for the advancement of worldwide propagation by you true Bodhisattvas of the Earth will be each individual’s promise to the Gohonzon to shakubuku at least one other person this year without fail.

With that in mind, I believe that you priests and lay persons must together proclaim this Great Law far and wide, bring true happiness to all living beings, both in Japan and throughout the world, and must set your hearts on the protection and propagation of the True Law.

Secondly, the Soka Gakkai has recently been waging unscrupulous attacks against the denomination and myself by means of fabricated reports and the like. If we ponder this, we are reminded of the twentieth line of verse text in the Kanji chapter of the Lotus Sutra. It is indicated there that those who preserve the True Law of the Lotus Sutra during the Latter Day of the Law will without fail encounter great persecution. In particular, it is expounded that arrogant lay people, because of their ignorance, will denounce the votaries of the Lotus Sutra and attack them with swords and staves.

These ignorant people are those who cannot correctly judge matters with their own wisdom. If they are told something by a person or an organization, no matter how wrong that thing may be, these people are unable to see clearly, so they follow blindly, and then persistently and hatefully vilify those who justly protect the Law. This occurrence was deady predicted in the Lotus Sutra.

At present, both priests and lay members of our denomination, who preserve the True Law, are together being incessantly reviled by the Soka Gakkai, which is utilizing its vast organization to further its own ends. We have made step by step preparations so that this year, we will correct the Soka Gakkai’s logic, show them what is right and wrong, and refute their various errors. Towards that end, we are considering a dignified series of actions which will refute their heresy and reveal the truth.

Thirdly, and this is also a very important matter – the priesthood and laity must advance together in the true unity of Juaidashin. It is essential that we proceed towards the flourishing of both the True Law and correct doctrines. This must be done in a spirit where cach of you priest and priest, priest and lay member, lay person and lay person, Hokkeko chapter and Hokkeko chapter deeply understands the other’s point of view and works to help the other. If everyone here will sincerely and unflinchingly actualize “Unity”, which also happens to be this year’s Hokkeko slogan, the True Law will certainly flourish this year. Then, through the Daishonin’s compassionate Law of the great direct path to Buddhahood in this lifetime, great numbers of people will be able to find salvation.

Because we have reached this profoundly significant year, during which we must work for the genuine advancement of the True Law, I will conclude my New Year’s greeting with prayers that none of you forgets the faith with which you came here to worship at the beginning of this New Year. I hope that with that fundamental faith, you will engage yourselves actively both in your Buddhist practice and within society at large. Once again, I offer my warmest congratulations to you.

ーーーーーーーーーー
1.“Turn the wheel of the Law” means to expound the Law.

2.This signifies the depths of the/urye chapter as mal by the Daishonin from the perspective of his enlightenment as the True Bucklha of Kan Ganjo.

High Priest’s Guidance

To the Hokkeko Fedreration ,New year’s Toz,1993an ,Taisekiji’s Great Wrinting Hall,Junuary 3, 1993

I am very happy to see the healthy faces of the Kotos and other Hokkeko chapter representatives who have made the annual first Hokkeko Federation Tozan pilgrimage to worship at the Head Temple so early in the New Year, despite your busy schedules.

As the words “The Bubble Has Burst” symbolize, the Japanese world seems to have fallen into the depths of economic depression, and negativity seems to be rampant in various sectors of society. In spite of that, as could have been expected, almost the same number of Nichiren Shoshu Hokkeko members have assembled here on this year’s Tozan pilgrimage as last, and because of that spirit to protect the Law, together with the respectable figure of faith that attends that spirit, I am profoundly happy. The Daishonin states:

Only I, Nichiren, at first chanted Nam-Myoho-Renge-Kyo, but then two, three, and a hundred followed, chanting and teaching others. Likewise, propagation will unfold this way in the future. Doesn’t this signify “emerging from the earth?”
(The True Entity of Life, MW, 1, p. 93)

And the Daishonin further instructed, “Were they not Bodhisattvas of the Earth, they could not chant the Daimoku.” (ibid.)

I truly believe that it is indeed those who correctly receive and chant Nam-Myoho-Renge-Kyo who are the Bodhisattvas of the Earth. These Bodhisattvas are to make their appearance in the Latter Day of the Law, as foretold in the Lotus Sutra, the true teaching among all of the sutras which Shakyamuni taught during his life

In the past, the Soka Gakkai burned for a time with the desire to spread the teachings based on the Daishonin’s Buddhism, for which the Gakkai’s first and second presidents, Tsunesaburo Makiguchi and Josei Toda, opened the way. Afterward, a man named Daisaku Ikeda became the third president, and under his leadership, the Law was propagated. But along the way, because of Daisaku Ikeda’s personal views and great arrogance, the significance of Kosen-rufu, which is the true nature of Buddhism, became greatly distorted.

I have spoken about this matter on various occasions, and since you have also heard about it from your chief priests and others, I believe you have a general understanding of the situation. But I would just like to say that all of the errors are due to the interpretation that Daisaku Ikeda came to about the Daishonin’s Buddhism of the Three Great Secret Laws. This was due to personal views born of his own arrogance.

Of course the reason for this is that Daisaku Ikeda ignored the successive High Priests, who have for the seven hundred years since Nikko Shonin, correctly transmitted the Daishonin’s Buddhism through the lineage of the Living Essence of the Law. Instead, Mr. Ikeda espoused the backwards personal view that he himself was most eminent, and that this True Law existed through himself. He further misinterpreted the Daishonin’s Three Great Secret Laws, which gave birth to all of the other errors.

The “Line of ’77” of fifteen years ago was also based on just that personal view, and I sense that the benefit and significance of the Bodhisattvas of the Earth predicted in the Lotus Sutra have completely vanished from the present day Soka Gakkai, which has terribly warped Buddhism because of that error. I believe that all of you most likely think the same thing.

However, what is important is that it is all of you who are the true Bodhisattvas of the Earth. With that self-awareness, from now on, I would like you to rise for the authentic protection and flourishing of the True Law.

In order to accomplish that, first, I would like you to always resolutely chant Nam-Myoho-Renge-Kyo. Contaired within Nam-Myoho-Renge-Kyo is Buddha Wisdom, which surpasses all of the human wisdom in the entire universe. People debate various problems with their shallow wisdom, and particularly nowadays, on television programs like the one [aired in Japan] that critiques poetry, they provide a theme, and then one guest after another gives various arguments.

But even if one strains an car to listen, it’s nearly impossible to understand what they are really trying to argue. Of course, it would seem that there is meaning to each argument. However, they do not follow the most basic of Buddha Wisdom, the foundation of which is contained within the five or seven characters of Nam-Myoho-Renge-Kyo. We must profoundly believe that through reception of, faith in and practice of that fundamental Great Law, we receive the true benefit which transcends the Three Existences. Further, because the true significance of the Bodhisattvas of the Earth exists in the practice of the Law, I would like you all to ponder that matter first and foremost.

Saying this kind of thing to all of you Kotos is like preaching the Law to Shakyamuni [i.e., you already are aware of what I am telling you). But further, there may be some people among you who believe that having received Nam-Myoho-Renge-Kyo of the Three Great Secret Laws, there has not been enough serious chanting of Daimoku. Because various conditions derived from the flow of the past, that very well may be true. But from this day onward, and particularly this year, the Hokkeko will firmly unite for the advancement of the protection and blossoming of the True Law of Nichiren Shoshu. From that point of view, I would like you Kotos to show example by chanting Daimoku yourselves, and with the benefit of that practice of faith, encourage the members of your Hokkeko chapters to also receive the benefit which derives from chanting Daimoku.

The most fundamental element for the advancement of Hokkeko is the consistent chanting of Nam-Myoho-Renge-Kyo. Because that in turn relates to steadfastly doing morning and evening Gongyo, the development of each Hokkeko chapter will depend on each Koto carrying out his or her own individual practice, and then guiding the members of your chapter to do likewise.

When you diligently chant Daimoku, as all of you know, though you will run into various problems and experience various predicaments, depending on the [needs] of the given time, you will receive that truly respectworthy Buddha Wisdom. That is truly a respectwor thy experience of your reception and protection of the True Law.

Today, the Hokkeko memberships of the Hodo-in, Hongyoji and other local temples have each grown to several thousand families. The Kotos of those kinds of chapters are present today, and the reason that their chapters have made those kinds of developments is because the Kotos are adamant about the most basic aspects of practice.

Therefore, I would like you to perform morning and evening Gongyo as the basis of your faith, constantly preserve the Law with the spirit of practicing for yourselves and others, and cultivate your faith by going to worship at your local temples without fail at least once a month. Further, I would like you to follow the guidance of your chief priests and carry out your practice with the attitude that Buddhism is inseparable from the mundane world. We can for the first time correctly understand the mundane world when we view all things from the standpoint of genuine faith in Buddhism. At that time, the paths for our lives will be illuminated within our hearts. However, should we view Buddhism with the eyes of the mundane world, there will be no clarity. Neither will we understand the reason for faith, nor will we perceive the source of benefit. The reason that we must take faith and chant Daimoku is because the true path to the attainment of Buddhahood is to be found through our correct, profound reverence for the Daishonin’s teachings, and our perseverance in the two ways of practice for ourselves and others. (omission)

Further, as regards shakubuku, I would like you to carry out your shakubuku activities with careful deliberation. Because that involves each chapter’s setting up of a goal of the number of families you are going to shakubuku during the year, I believe that it is essential that each Koto resolutely chants Daimoku for the attainment of that goal.

Moreover, it seems that recently, there are several million self-professed members of Soka Gakkai to whom harsh guidance stemming from Daisaku Ikeda’s erroneous thinking has been thoroughly driven home. As a result, to them, a lie told a hundred times becomes the truth. Thinking about the judicious guidance of Japanese social thought, I believe that this is truly a grave matter.

I believe that everyone here is well aware of such propensities of Soka Gakkai members to feel no qualms about lying, lie about anything in order to win, or repeat a lie a hundred times until it becomes the truth. Because this cruel kind of thinking is rampaging through Japanese society, from now on, many Japanese people will become more and more unhappy. When you are confronted with people who think like that and believe that the Soka Gakkai is correct, those people will without fail speak maliciously of your position in faith. At such times, I would like you to “immediately shakubuku them appropriately.” And at such times, if you have not chanted enough Daimoku, in the end, you will be left speechless. Or else, due to your weak resolve, you won’t want to get involved because you will think that you will only argue fruitlessly. If that happens, I believe that you will not beable to receive the great Buddhist benefit of the life of a true Bodhisattva of the Earth. (omission)

By asking you to “immediately shakubuku them appropriately,” I mean for you to disprove a person of heretical views who speaks out to you mistakenly, i.e., to reveal the truth by refuting that which is heretical.

You must not think things like, “I don’t feel like shakubuku today, I’ll do it later.” In society as well, there is the saying, “Don’t wait until it’s too late for proof,” so you must immediately refute such a person with exact logic. The words that you use to refute such people from time to time will depend on your day to day faith, your study and the degree to which you have come to understand the Soka Gakkai’s errors.

I will conclude my greeting with the request that each Koto makes it a habit to consistently and carefully read the various just documents put out by the priesthood, shakubuku (heresy] immediately and appropriately, achieve the shakubuku goals that you yourselves decide upon, and with a preparedness to resolutely carry out your practice this year, guide your members well. Thank you for all of you kind efforts today.

Messages In Celebration

For the Establishment of the Nichiren Shoshu Believers Society of the Republic of China

In the spring of this 82nd year since the founding of the Republic of China (1993), I wish to extend to you my warmest congratulations. At the dawn of this New Year, I pray with all my heart for the Republic of China’s further prosperity, and the great happiness of your President, His Excellency Mr. Lee Tun-Huei and the people of the Republic of China.

It is difficult for me to adequately express my joy at the establishment at this time of the Nichiren Shoshu Believers Society of the Republic of China, in the city of Taipei, through the extraordinary consideration and co-operation of the government of the Republic of China.

On this fine day of the General Meeting establishing your Society, I wish to respectfully thank President Lee Tun-Huei, the government of the Republic of China and all others concerned. And from afar, I would like to express my great joy for all those gathered for the General Meeting establishing your Society. Concerning the adoption of his own name, Nichiren Daishonin stated:

There is nothing brighter than the sun and the moon, nothing more pure than the lotus blossom. The Lotus Sutra is like the sun and the　moon, and like the lotus blossom. That is why it is called Myoho-Renge-Kyo. Nichiren is also like the sun and the moon, and like the blossom of the lotus.

In the Jinriki chapter of the Lotus Sutra, Shakyamuni foretells that Bodhisattva Jogyo of the true teachings will be reborn in the Latter Day of the Law, saying, “Like the brilliance of the sun and the moon, which can extinguish various darkness, that person will function in the world to dispel the darkness of mankind.” Truly, Nichiren Daishonin is that person.

Further, if we read from the perspective of the depths of the Daishonin’s life, which like the sun, illuminates the dark illusions of desire of all living beings during the ten thousand years of Mappo, and like the renge, or lotus flower, whose blossom is born out of the mire but is not sullied by it, [it is also clear that] the Daishonin is the reincarnation of the True Buddha of Kuon Ganjo who made his advent to purify a world defiled by evil.

I pray from my very depths that all members of the Nichiren Shoshu Believers Society of the Republic of China will forthrightly, and with true dignity, practice Nichiren Daishonin’s supreme Law, which is as lofty and bright as the sun and the moon, and as consummate as the lotus blossom, and thereby purify your lives. And with the virtuous fortune that results from constant diligence, may you find joy, become useful members of society, and may you offer your service for the tranquility and prosperity of the Republic of China.

I celebrate this epochmaking establishment of the Nichiren Shoshu Believers Society, and with prayers for the great success of your General Meeting, I conclude my congratulatory message.

January 10, 1993
Nikken Abe
Chief Administrator
Nichiren Shoshu

On this 10th day of January, 1993, I wish to extend to you my heartiest congratulations on your establishment of the Nichiren Shoshu Believers Society of the Republic of China. I am certain that all of the parishioners of Nichiren Shoshu gathered here today are filled with great joy.

I have heard that the long awaited dream of the establishment of your organization was realized through the kind understanding of the President of the Republic of China, His Excellency Mr. Lee Tun-Huei and other associated members of your government, and through the ardor of the parishioners of Nichiren Shoshu.

Concerning Nichiren Daishonin’s Buddhism, the Daishonin instructed: “Though you hold your Master in your heart, do not allow your own heart to be your master,” and, “It is indeed the heart which is important.” These passages teach that based on correct faith, if each person strengthens the resolution in his or her heart, through the diligence of that spirit, together with basic physical effort, each one will be able to reform him or herself, amass benefit, achieve an absolutely happy life condition and attain Buddhahood. The ultimate goal is the salvation of mankind based on the path of the heart.

I am very much looking forward to the further purification of society and the evolution of peace in the Republic of China through the resolve of your noble hearts and the graceful unity of faith which comes from Itai doshin.

I will conclude my congratulatory message with respectful prayers for the advancement of the Nichiren Shoshu Believers Society of the Republic of China, and each person’s good health and great happiness.

January 10, 1993
Nichijun Fujimoto, General Administrator
Nichiren Shoshu

Today, January 10, 1993, on behalf of the Overseas Bureau of Nichiren Shoshu’s Bureau for Religious Affairs, I wish to respectfully express my great joy at the holding of the General Meeting establishing the Nichiren Shoshu Believers Society of the Republic of China (Chung-Hwa Min-Kuo Nichiren Shoshu Hsin-tu Hong-Hwa-Huei).

I am certain that on your journey toward this juncture, the joy which has come to fruition today is a result of not only the warm consideration of the Nationalist Chinese Government, but also the determinated, ardent faith and noble behind-the-scenes industry of Madame Lin Chou Mei-Shiu, all of the members in the Republic of China, and in particular, the members of the Women’s Division.

Of course, we must not forget that today’s joy is also due to the timing of your appointed fate, the protection of the Three Treasures of our Founder the Buddha, and the support of the many people associated with your organization in Nationalist China.

It is my fond desire that all members of the Believers Society and parishioners of Nichiren Shoshu at every station strive to be true models of the faithfulness of Nichiren Shoshu, continue to truthfully believe in, practice, and spread Nichiren Daishonin’s True Law and correct doctrines throughout your lives, and further, polish your lives, overcome all difficulties, become treasures among the people of your nation, and contribute to the peace and prosperity of the Republic of China.

In Questions and Answers on Embracing the Lotus Sutra, Nichiren Daishonin explains, “Hence, if the Law that one embraces is supreme, then the person who embraces it must accordingly be foremost among all others.” I hope that you will be confident that the life and faith of the person who resolutely perseveres under the world’s supreme Law will be showered, fostered, and brought to fruition with supreme joy, prosperity, and fortune. And for that reason, I hope that you will valiantly persevere together with Nichiren Shoshu.

I conclude my congratulatory message with prayers for the best of health of your President, His Excellency Mr. Lee Tun-Huei, and the great prosperity of the Republic of China.

Kotoku Obayashi
Overseas Bureau Chief
Nichiren Shoshu

The above speech by Rev. Obayashi, along with messages from the High Priest and the General Administrator, was presented at the General Merting enablishing the Nichiren Shushu Believers Society of the Republic of China on January 10, 1993.

Sunday Lectures

We Must Not Misread the Gosho

Rev. Kotoku Obayashi
Nichiren Shoshu Overseas Bureau Chief
Chief Priest Myokoji Temple, Tokyo

In Treatise on the Ten Stages of Mind (Juju Shinron) and the Jewel Key to the Store of Mysteries (Hizo Hoyaku), Kobo Daishi of the Shingon sect of Buddhism asserts that the Lotus Sutra is inferior to Shingon, and that the teachings of the Lotus Sutra are actually “third in importance,” being inferior even to the teachings of the Kegon school.

In other words, in order to promote his own views, he takes what Shakyamuni taught in explanation of the sutras that “The Lotus Sutra is supreme over all other sutras,” and that it is “Worthy of greatest respect and ranks above all others” and distorts “The Lotus Sutra is supreme over all other sutras,” changing the reading to, “The Lotus Sutra ranks third.”

In Dialogue Between a Sage and a Fool, the Daisho-nin states:

Since the beginning of the preaching of the Kegon Sutra until the end of the teaching of the Nirvana Sutra, there have been innumerable, limitless sutras, more numerable than the sands of the Ganges River. Now, among them, it has been taught that the Lotus Sutra is supreme. But Kobo Daishi has read the number “one” as “three.” (omission) There is a discrepancy as to the truth between Shakyamuni and Kobo, between the Lotus Sutra and Jewel Key to the Store of Mysteries. Shall we disregard Shakya-muni and follow Kobo? Of should we rather shun Kobo and hold allegiance to Shakya-muni?

The learned priest Kobo cunningly contrived to change the reading of the number “one” to “three.” The stance that a true believer must take is to cast away the evil view of this Kobo and follow Shakyamuni’s assertion.

But hadn’t we also better be careful that we do not, as we might otherwise do on our own, change the reading of the “Lotus Sutra of the Latter Day of the Law,” the “Lotus Sutra of the Daishonin,” that is, the Gosho? For example, when we are commanded in the Opening of the Eyes, “Do not doubt the protection of Heaven. Do not grieve that this world is not the Land of Tranquility,” do you read it, “Doubting the protection Heaven, I grieve that this world is not the Land of Tranquility”?

Or when taught in Letter to Shiiji Shiro, “When great obstacles appear, strong faith is even greater joy,” do you tend to change the reading to, “When great obstacles appear, doubts are born – it’s time to make a run for it”?

And further on in the same Gosho, when instructed, “If great obstacles do not appear, one is not the votary of the Lotus Sutra,” don’t we tend to change the reading to, “If great obstacles are going to appear, I don’t want to be a votary of the Lotus Sutra!”?

As disciples of Nichiren Daishonin, for our own sakes, it is most important that we behave like disciple followers of the Daishonin until the very end, maintain the spirit of faith, and read the Gosho not only correctly, but thoroughly as well. The Daishonin is trying to penetrate our hearts with the following phrase from Dialogue Between a Sage and a Fool.

If only you chant Nam-Myoho-Renge-Kyo, no evil deed will remain uneradicated, no good fortune go unreceived. You should believe this exceedingly profound truth deep within your life.

Are there not many of us who fail to believe this sincerely? We should have absolute confidence in the unshakable supremacy of the beneficial power of the True Law.

Oko Lecture (1)

The Purpose of the Lotus Sutra

Rev. Yosai Yamada,
Chief Secretary, Nichiren Shoshu Overseas Bureau
Chief Priest, Sessen-bo, Taisekiji

This afternoon, I would like to answer a question for you. The question is, “For what purpose and for whom did Shakyamuni preach the Lotus Sutra?” In the Juryo chapter of the Lotus Sutra, the core of all of Shakyamuni Buddha’s teachings, we meet this passage:

Since I attained Buddhahood, an unimaginably long period has passed. The length of my life is infinite. My life has always existed and shall never end.

In this passage, the Buddha himself revealed that his life of Buddhahood is eternal. However, regarding the True Cause which enabled him to attain Buddhahood in the infinite past, he says only these words:

Once, I also practiced the bodhisattva austerities, and the life which I then acquired has yet to be exhausted. My life will last yet twice as many aeons from now.

The reason for such a brief statement on such importance is that the immediate purpose of the Juryo chapter lies in revealing the True Effect, or that the Buddhahood Shakyamuni had attained many aeons before. I think you know the words, “True Effect.” But let’s look at their meaning a little differently. Let’s do this first from the standpoint of what Shakyamuni’s disciples must have seen when the Lotus Sutra was preached.

First, they saw a physical man, and from descriptions, we know that in the physical presence of this man, there was something extraordinary not that he didn’t have a head, two arms, a torso, legs, and feet. He possessed those things the same as you and I. But those physical aspects were made extraordinary because they were imbued with a rare achievement and shone with a nobility of purpose. He probably possessed a calm, clear, and penetrating eye that could see to the heart of the human condition. Yet, he must still have been able to view the human condition with complete understanding and compassion.

And because he had a rare, profound compassion, we know that he taught others out of the wisdom of his achievement so that they could reach the same state.

If you have been following closely, you know that I have described the three properties of the Buddha: Hasshin, the Dharma Body, or the Buddha as Law; Hoshin, the Buddha as Wisdom, which is his reward for having completed aeons of bodhisattva practices; and Ojin, the Buddha in his action aspect, as one who compassionately teaches to save others.

When Shakyamuni Buddha preached, all three of these aspects were found within his single body. This was the True Effect that his disciples could see in him and hear in the preaching of the Lotus Sutra, and benefit from. What the Buddha taught was the content of his enlightenment; and because he did, others could see for themselves the True Effect of seeking and practicing the way for that highest human state, Buddhahood.

When you read the Gosho and its commentary, you should not be surprised that Prince Satta, son of King Makarada, King Shibi, and many others are called “the Shakyamuni as a bodhisattva,” observing one of the six paramitas in another life. Shakyamuni said:

Once I also practiced the bodhisattva austerities, and the life I then acquired has yet to be exhausted.

But neither should we become overly concerned with knowing our past lives, nor spend time wondering what prince or princess we might have been. It would probably be detrimental, and we would get no completed shakubuku. We simply do not have time to contemplate past aeons and what we might have been doing to become Buddhas when we consider the world. Besides, we don’t have to practice for aeons anymore.

When Isshin Soku Sanjin was revealed at Eagle Peak, it became quite clear that this state was possible for the disciples Shakyamuni had been disciplining and guiding for the many years of that present life, and in countless past lives. Because a deep relationship existed between them, they could reach enlightenment by following the way shown to them.

But most of you here have heard the name “Shakyamuni” for the first time when you became a Nichiren Shoshu Buddhist, and having never been taught by him in any lifetime, you do not know the way, which is difficult, agonizing, long, and inappropriate now. Besides, the way has been made clear for you by another, as predicted in the Lotus Sutra.

What I am saying is that the thousand years for Shakyamuni’s Buddhism of the Harvest are over, and those who try to practice it will not reach the Buddha’s enlightenment in this lifetime. Nor will they achieve the supreme task of the Buddha, which is to lead all others to it.

This does not mean that Shakyamuni’s enlightened life is not eternal. He taught that it is, and indeed it is. The essence of his enlightenment its content and the true cause for it will remain the same eternally, for all Buddhas. And because you can make I the true cause now, it will be your enlightenment also.

The other purpose of the Juryo chapter, which is more important to us who live in the Latter Day of the Law, was to point to the direction of the ascendency of the Great Pure Law and the person who would propagate it. Shakyamuni predicted the decline of his Pure Law and also the rise of the Great Pure Law the Original Law Nam-Myoho-Renge-Kyo, through I which he himself and all other Buddhas in the universe attained enlightenment.

At Eagle Peak, Shakyamuni’s disciples saw, heard and felt the True Effect of enlightenment, but their master left them with only a cryptic message regarding their own:

Follow the Law, not the Person.

In the latter part of the Lotus Sutra, the Jinriki chapter, the Buddha entrusted this Great Pure Law to Bodhisattva Jogyo. The implication in this transfer is the return of the content of his enlightenment to its true source. He has revealed the effects of enlightenment and pointed the way. And…his disciples could be i secure in following that way because they were connected to him and his teachings.

But the True Cause had to be entrusted to someone else for the sake of those who would have no relationship with Shakyamuni Buddha, and who would be in the world when his teachings failed.

He entrusted it to Bodhisattva Jogyo so that all people in the Latter Day of the Law could be led to enlightenment.

This was very wise. Don’t you think so? Now is not the time to practice aeons of austerities when destruction, disease, and death are so swift for so many in peacetime and in war.

Shakyamuni Buddha highly praised the great virtues of Bodhisattva Jogyo, who was to appear in the Latter Day of the Law when he stated in the Jinriki chapter of the Lotus Sutra:

Just as the light of the sun and moon illuminates all obscurity, this person will practice among the people and dispel the darkness of all mankind

The sutra says “this person.” It does not say “this Buddha” or “that Bodhisattva.” However, when we consider this with much care, we realize that it means Bodhisattva Jogyo, who accepted the Law of the True Cause from Shakyamuni. Careful consideration leads us to know that this person who accepted the transfer would appear as a common mortal and practice the True Way in the Latter Day of the Law.

This transfer was necessary because, through it, the content of Shakyamuni’s enlightenment is validated and directly linked to its reason for coming into existence. It was the same True Cause that would make universal enlightenment possible in this world during a future time of propagation.

Buddhism is a religion, and as such, its depths are infinitely profound. If you try to understand it with your head, you might lose them both. You enter with faith, and the startling and wonderful thing is that actual proof comes with sincere initial belief and acceptance, that grows deeper with experience.

Nichiren Daishonin was born as a common mortal. He met many persecutions on an unprecedented scale, and by overcoming them one by one, he revealed the tremendous power of the Great Pure Law, Nam-Myoho-Renge-Kyo. He, indeed, was attacked by the three powerful enemies, just as the Lotus Sutra predicted.

Each time, whether in people or natural phenomena, the elements rose to assist him, as the sutra promised. He was not surprised when a bright object streaked across the sky to prevent his execution. When his executioners trembled in fear, he called to them:

Here, why do you shrink from this miserable prisoner? Come nearer! Come closer!… What if dawn should break. You must hasten to execute me, for you will find it unbearable to do so after sunrise.

These words show us courage, but also the strength of his conviction, that even should it be shown that he was only the Lotus Sutra’s votary, he was not afraid to die for its truth.

But he overcame all great obstacles and was able to express his deep gratitude to his archenemies as his good friends, because their animosity and hatred helped him prove the greatness of the True Law and his true identity.

Further, he understood that their slander would be their benefit because even a negative relationship to the greatness of the Person and the Law becomes the cause for enlightenment through the mercy and compassion of the Law. Therefore, in Letter to Jakunichi-bo, he wrote, “Nichiren is the supreme votary of the Lotus Sutra in Japan.”

Because he understood that it would benefit humanity far into the infinite future, he wrote in The Sage Perceives the Three Existences of Life, “Nichiren is the supreme sage of the entire world.”

He understood full well that the Great Pure Law, Nam-Myoho-Renge-Kyo, would spread and people would experience the proof of happily surviving being thrown fifteen feet in a violent car accident, cleanse their bodies and minds from foul diseases and thoughts; and anxiously anticipate sharing this teaching based upon the actual proof in their lives. You should not be surprised if all phenomena come to your assistance. You should be surprised when they do not, and check your faith and practice.

The Daishonin’s statements mean that he grasped the entirety of Shakyamuni’s enlightenment, his teachings, and their significance and relationship to one another. He lived out the Lotus Sutra in one lifetime and re-named himself Nichiren SunーLotus meaningー one who has achieved enlightenment by himself. Based on this, he propagated the heart of all the teachings, Nam-Myoho-Renge-Kyo of the Three Great Secret Laws, for all the people in the Latter Day of the Law. In Reply to Kyo’o, the Daishonin wrote of the Gohonzon he had inscribed for her:

I, Nichiren, have inscribed my life in sumi.
(MW, vol. I, p. 120)

What does this mean? When Shakyamuni preached the Lotus Sutra, the three properties of the Buddha were possessed as ishin soku sanjin in one person since his enlightenment in the infinite past, so that people would witness the True Effect of his enlightenment.

When the Daishonin began inscribing individual Gohonzon, eventually inscribing the Dai-Gohonzon on October 12, 1279, with the great mercy to save all the people in the Latter Day of the Law, all three aspects of the Buddha as Law, as wisdom and compassionate action existed in him as musa sanjin- a state existing in the world since before the beginning of time as the true way for universal enlightenment. Manifesting this entity as his own life, he established that eternal property and entity in the Dai-Gohonzon as the source of the True Cause for everyone’s Buddhahood.

How wonderful and fortunate it is to meet this Gohonzon and through only faith in and practice to it, attain the same state as his in this lifetime. There is a saying, “Go for it!” Indeed, you must go for it yourself, and make the True Cause to accept with a sincere heart, chanting with continuing faith. Then you will understand the meaning of these words:

Shakyamuni’s practices and the virtues he consequently attained are all contained within the single phrase, Myoho-Renge-Kyo. If we believe in that phrase, we shall naturally be granted the same benefit as he was.

This lecture was originally presented at the monthly English Oke ceremony at Myokoji Temple, Tokyo, in March 1992.

Oko Lecture (2)

Benefits

Rev. Doko Watanabe
Chief Priest
Shinakakuji Temple, Yamagata Prefecture

Today I would like to speak to you about benefits. Sometimes I hear curious talk about benefits, such as, “I chanted a lot,” or “I have chanted many Daimoku, but received no benefit,” and so on. Let’s suppose you want money. You cannot get money without effort, even though you chant.

Now, you may be wondering why a priest, such as myself, would say such a strange thing. This is probably because you have probably been told, “If you chant, you can get whatever you want.” However, one should consider one’s attitude towards faith. The Daishonin’s Buddhism does not merely exist for nor consist of windfall or conspicuous benefits

First of all, we must seriously consider what chanting truly is. I feel there are two types of attitudes that may be prevalent. I am concerned about your daily practice during the hours when you are not chanting morning or evening Gongyo. In other words, I worry about whether or not your chanting is related to your daily life in the right way. This is because some people chant only with their mouths, while others chant with their mental, verbal, and physical actions—that is, with their thoughts, words, and deeds. Of course, it is impossible to recognize another person’s attitude in chanting the Gohonzon just by looking at their posture. However, whether it is in our practice of Buddhism or in the affairs of daily life, many detours appear from time to time, so we must therefore continuously reflect upon our attitude.

I will explain this matter further by using T’ien T’ai’s term Chimoku Gyosoku to help you better understand the correct attitude towards practice. Chi signifies “wisdom,” moku indicates “eyes,” gyo denotes “practice,” and soku means “legs.” The meaning of this is that the wisdom necessary for the enlightenment is the eyes. The practice indispensable for enlightenment is the legs. This indicates the interconnected functions of wisdom and practice. If you wish to reach a certain destination or accomplish a particular purpose, you must activate both stabilized mobile power and a precise indicator. Otherwise, you will never arrive at your destination or accomplish your goal. The same applies to our practice of True Buddhism. In our daily practice of the Daishonin’s Buddhism and throughout our personal lives, we need to believe in and have the Buddha’s wisdom spring forth by chanting Nam-Myoho-Renge-Kyo to the Gohonzon. In this way, we are able to practice along the correct path. You can not achieve goals without mobile power. Your daily practice to the Gohonzon gives you that necessary mobile power.

Concerning this point, during a guidance meeting for all Nichiren Shoshu priests throughout Japan which was held at the Head Temple on July 3, 1980, High Priest Nikken Shonin said, “Moreover, I would like to ask you to put your whole faith in the wisdom of the Buddha. You may wonder why I am telling you this now. The Buddha’s wisdom can not be perceived with common everyday human wisdom nor with ordinary observation. Therefore, having a true understanding and real belief in Buddhism is a very difficult thing. For example, there was an episode called ‘Five against one’ (Goichi no Sotai) when the five senior priests turned their backs on Nikko Shonin. The truth of the matter is that these senior priests not only turned against Nikko Shonin, but also demonstrated through their behavior that they ultimately did not have faith in the Buddha’s wisdom. They were not able to realize that turning their backs on Nikko Shonin was the same thing as if they had turned their backs on the Daishonin himself. They probably thought that even though their ways of thinking differed from Nikko Shonin, since they were all the Daishonin’s disciples, all they had to do is merely chant Daimoku and propagate the Law, based on their own ways of thinking. Nevertheless, it is obvious that they actually went against the Daishonin.

When we decide to put our own personal opinions of ‘I think that…’ into our faith, and allow these opinions to dictate our belief in the way we practice Buddhism, then heretical views arise. In other words, we refuse to have faith in the Buddha’s wisdom.

As the interconnected functions of the Buddha’s wisdom flow through your life, you must maintain belief in the Heritage of the True Law of Nichiren Shoshu, which is possessed by each successive High Priest, and seek the correct relationship with him through your direct master, the chief priest of your local temple. Moreover, your resolute faith induces the chanting of Daimoku, and your Daimoku generates actual practice. In other words, the chanting of Daimoku is your eyes, and the practice of True Buddhism is your legs. It does not require only verbal action or words, but also volition or thoughts, as well as physical action or deeds, in order to manifest actual proof.

I would now like to look at benefits from another perspective. Benefits can be divided into two categories: conspicuous and inconspicuous benefits. Conspicuous benefits may be easy for us to recognize. In contrast, it is difficult to know when you have received an inconspicuous benefit. Nevertheless, in Buddhism, the original benefit is inconspicuous.

Nichiren Daishonin stated, “Those born in the Latter Day of the Law receive the seed of Buddhahood for the first time, and their benefit is therefore inconvenient.” He further stated, “It is rare to be born as a human being. The number of those endowed with human life is as small as the amount of earth one can place on a fingernail. Life as a human being is hard to sustain as hard as it is for the dew to remain on the grass… More valuable than the treasures in a storehouse are the treasures of the body, and the treasures of the heart are the most valuable of all. From the time you read this letter, strive to accumulate the treasures of the heart.”

Because of this, the true benefit is to develop our Buddha nature so that we can build an absolutely stable state of life. If you have even a little inconspicuous benefit, then the conspicuous benefits will also naturally come to you. However, the rate at which benefits are received depends on the individual and a combination of many other factors, such as one’s personal circumstances, faith, practice and effort, one’s karma, and one’s life itself. Therefore, since every person is different, we cannot simply calculate the time that each person will receive benefits.

Before thinking about receiving benefits, however, it is far more important to understand why we are practising this Buddhism and what type of attitude is best to have as Buddhists. In this lifetime, we were born into this world in the Latter Day of the Law, or Mappo, and we live until we die. During our lives, what then, is important? What is the significance of our lives? The answer is to attain Buddhahood or to develop our Buddha natures, and to spread the True faith, which is that the Daishonin is the True Buddha of the Latter Day of the Law and that the Buddha nature exists within each person even though many people have it covered with innate darkness. However, we can develop our Buddha nature and tremendous life force. This is real benefit.

The Daishonin stated, “Believing in the True Buddha’s enlightened words and chanting Nam-Myoho-Renge-Kyo have the significance of accomplishing the Buddha’s life and revealing the absolute principle of eternal truth.”

In the Opening of the Eyes, the Daishonin also states, “If you want to understand the causes that existed in the past, look at the results as they are manifested in the present. And if you want to understand what results will be manifested in the future, look at the causes that exist in the present.”

The Daishonin quoted this sutra for our attitudes toward faith, because our circumstances are not forced by something or someone outside ourselves. However you influence others and are influenced by other things simultaneously. This is called interrelationship or interdependent origination. When you have a problem or must face difficulty, you must grasp the actual situation based on you own faith. You do not have to complain about your situation, blame it on others, or try to justify yourself. You need only seek and look into your own past, present and future, based on your faith and sincere Daimoku to the Gohonzon. By doing so, you can discover your own right or correct way of faith. Even if you have serious problems or have to face serious difficulties, through honesty and a sincere practice, you can transform a destructive situation into a positive one. Moreover, you can create for yourself an unimaginable future. This is the fundamental benefit of the Daishonin’s Buddhism.

Thank you very much for your attention today.

This lecture was originally presented at the monthly English Oko ceremony at Myokoji Temple, Tokyo, in August 1992.

Special Feature:

Nikko Shonin

Rev. Chodo Ishibashi
Chief Priest
Jihonji Temple, Ome City, Tokyo

Nikko Shonin was the sole person among all of the numerous disciples of Nichiren Daishonin, the True Buddha and the Founder of Nichiren Shoshu, to inherit the Law of True Buddhism from the Daisho-nin. As the Great Master of Propagation of the Essential Teachings, Nikko Shonin is regarded by this sect as the one person who represents the Treasure of the Priest.

While Nichiren Daishonin was alive, Nikko Shonin devotedly maintained a faith based on the “relation-ship of master and disciple,” continually and thor-oughly serving his Master as closely as a shadow follows the body. Nikko Shonin was also personally active in numerous efforts to propagate the Law, including those which resulted in the Atsuhara Persecution. He was always at the forefront in shakubuku activities. This example of resolute valor in the person of Nikko Shonin has been the model of faith for both priests and lay believers of Nichiren Shoshu for the past seven hundred years.

After the pass-ing of the Daisho-nin, Nikko Shonin fulfilled to the let-ter, his title of Great Master of the propagation of the Essential Teach-ings. He led all of the disciples and lay believers to uphold faith according to the strict precept of not deviating even the slightest bit from the instructions of the Daishonin and not allowing slander to enter into their lives. In keeping with this fundamental spirit, Nikko Shonin had no choice but to leave Mount Minobu, which had become a mountain surrounded by heresy long after the passing away of the Daishonin. However, this episode, rather than being a setback, became the opportunity for Nikko Shonin to found Taisekiji at the base of Mount Fuji. From the viewpoint of the future of Kosen-rufu, this location is the most suitable area for the establishment of the High Sanctuary of the Essen-tial Teachings. It is for this reason that Nikko Shonin is considered the Founder of the Head Temple.

If we have formed some type of a relationship with Buddhism throughout our numerous past lives since the time of Kuon Ganjo, and then today have encoun-tered the True Law, we have been able to do this precisely because of Nikko Shonin. He thoroughly maintained his faith based on the “relationship of master and disci-ple,” which ena-bled him to cor-rectly receive and transmit the Bud-dhism of the Dai-shonin. With re-gard to this great debt of gratitude that we owe Nikko Shonin, we should always offer him prayers in repay-ment of that debt.

The Sole Person to Receive the Heritage of this Buddhism

Prior to Nichiren Daishonin’s passing from this life on the 13th of October in the 5th year of Koan (1282), the Daishonin designated six senior disciples from among all of his disciples. Besides Nikko Shonin, there were Nissho, Nichiro, Niko, Nitcho and Nichiji. However, the se-lection of these six elder priests was ultimately only for the propagation of the Daishonin’s teachings and the carrying out of shakubuku, as a means to achieve Kosen-rufu.

In contrast to this, in relation to handing down the Law, which differs from the succession of an inher-itance in normal worldly affairs, the Daishonin transmitted the entirety of his teachings to only one person, Nikko Shonin. In Buddhism, no matter how many disciples one may have, it is customary to choose one disciple and then transfer all of the teachings to that person. The reason for this is to prevent the breaking up of the Buddhist teachings and the creation of confusion.

Nikko Shonin was given two letters from Nichiren Daishonin with regard to the transfer of True Buddhism. One was the Document for Entrusting the Law which Nichiren Propa-gated throughout His Entire Life (otherwise known as the Minobu Transfer Document) in September of the fifth year of Koan, which states:

Nichiren transfers the entirety of the Law that he has propagated throughout his life to Byakuren Ajari Ajari Nikko and designates him the Great Master of Propagation of the Essential Teachings.

This clearly demonstrates that the Daishonin trans-ferred to Nikko Shonin in its entirety the Buddhism that he had risked his very life to propagate. Further-more, in order that the Buddhism of the Three Great Secret Laws would be correctly propagated, Nichiren Daishonin designated Nikko Shonin as the Great Master of Propagation. As a postscript to this document, Nichiren Daishonin adds “The order of heritage is from Nichiren to Nikko.” This precisely describes the lineage of the Living Transmission that lies within the relation between Master and Master and disciple.

In Nichiren Shoshu, every morning and evening in the third prayer of Gongyo, priests and lay believers alike offer the following prayer in repayment of the debt of gratitude that we all owe to Nikko Shonin as the Treasure of the Priest:

I express my sincere devotion to the Second High Priest Byakuren Ajari Nikko Shonin, the first among the Treasure of the Priest and the Great Master of Propagation who di-rectly received the Liv-ing Essence of the True Buddha from Nichiren Daishonin. I also ex-press my heartfelt grati-tude for His benefi-cence and pray that His profound benevolent Power power may ever more widely prevail.

Just as one vessel of water is transferred into another, without spilling a single drop, the Daishonin transferred all of his teach-ings of Buddhism solely to his disciple Nikko Shonin without withholding a single teaching.

In the above example, even though the containers that hold the water may differ, the water itself does not change in the slightest. In the case of Buddhist Law, the persons of the Master Nichiren Daishonin and the disciple Nikko Shonin are different. They are different containers that hold the Law. However, the Daisho-nin’s enlightenment and the substance of the Law which was transferred to Nikko Shonin are the same.

Nikko Shonin was the only one among the Dai-shonin’s disciples to have mastered the essence of the Buddhism of the Sowing of Kuon Ganjo revealed by Nichiren Daishonin. This Living Transmission of the that essence from Nichiren Daishonin to Nikko Shonin was the source. The doctrine of this transmission of the Law established the fundamental basis for this sect. In this way the Daishonin’s Buddhism could be correctly received and then later passed down to the third High Priest Nichimoku Shonin, the fourth High Priest Nichido Shonin, and to all of the other successive High Priests.

The Importance of Transmission

In Buddhism, great importance is attached to the transmission of the Law. Throughout the history of Buddhism, the Law has been passed down, from Shakyamuni to Mahakashyapa from the Great Teacher Tien T’ai to Chang’an, and from the Great Teacher Dengyo to Gishin. To explain the importance of correct transmission and receipt of the Daishonin’s Buddhism from Master to disciple, Nichiren Daisho-nin stated in the Ichidai Shogyo Tai’i (Summary of the Lifetime Teachings of Shakyamuni), “The meaning of the (Lotus) Sutra can be understood only through the transmission of the Law. Otherwise, it is impossible to understand.” (Shintei Goshe, p. 190)

In the following passage, the sixty-fifth High Priest Nichijun Shonin explains the reason behind the importance of transmission in an easy-to-understand manner:

In Buddhism, the reason why we look upon the significance of transmission as such an important matter is that we are very apprehen-sive that the Buddhist Law may be disturbed, because devilish forces will attempt to destroy Buddhism. In order to guard against this, the transmission of Buddhism is strictly observed and is carefully certified. (The Complete Works of Nichijun Shonin, p. 1324)

In this way the very important doctrine of the transmission of the Law was established by Nichiren Daishonin through a Living Transmission when he passed on the entirety of Buddhism to Nikko Shonin, just as water is poured in its entirety from one vessel to another and just as the true entity of all phenomena can only be understood and shared between Buddhas. His Buddhism has been further handed down and pro-tected through bestowal upon a single person, from the third High Priest Nichimoku Shonin until the present High Priest Nikken Shonin. The source for this continuous transmission can be traced back to the Second High Priest Nikko Shonin. For this reason, Nikko Shonin is revered in Nichiren Shoshu as the Treasure of the Priest.

The Treasure of the Priest

The Treasure of the Priest is one of the Three Treasures of Buddhism, the other two being the Bud-dha and the Law. Normally the Treasure of the Priest indicates the disciples of the Buddha who study, train In the Daishonin’s The Four Debts of Gratitude, he states:

As for the debt owed to the Priesthood, both the Treasure of the Buddha and the Treasure of the Law are invariably perpetuated by priests.

To illustrate, without firewood, there can be no fire, and if there is no earth trees and plants cannot grow. Likewise, even though Bud dhism existed, without the priests who studied it and passed it on, it would never have been transmitted throughout the two thousand years of the Former and Middle Days into the Latter Day of the Law. (MW, vol. V. p. 11)

Even if the Buddha appears, no matter how much he may preach the True Law, if there are no disciples, that is, priests to correctly learn and transmit those teachings, then the Law cannot be passed down for future generations. This is seen in the above Gosho passage, which teaches that without firewood, fire cannot burn and, without earth, plants and trees cannot live or grow.

In the same way, it is because of the priesthood that the value and significance of Buddhism are revealed, the functions of Buddhist Law are manifested, and thar Buddhism saves the people throughout the ages.

By observing this together with the Treasure of the Buddha and the Treasure of the Law, we are able to understand the true importance of the Treasure of the Priest (through which Buddhism is studied and trans-mitted). Now, from the standpoint of the Daishonin’s Buddhism of Sowing, let us re-examine the Three Treasures of Nichiren Shoshu:

The Treasure of the Buddha : is the Founder of True Buddhism Nichiren Daishonin.

The Treasure of the Law : is the Dai-Gohonzon of the High Sanctuary of the Essential Teach-ings.

The Treasure of the Priest : is primarily Nikko Shonin, the successor to the Living Essence of the Law, but also includes the successive High Priests, the direct inheritors of the Law.

The twenty-sixth High Priest of Nichiren Shoshu, Nichikan Shonin, states in his On the Ceremonies of this Sect

The Treasure of the Priest of Kuon Ganjo is the Second High Priest and the Founder of the Head Temple, Taisekiji, Nikko Shonin. The debt of gratitude that we owe the Buddha is incredibly profound and the debt of gratitude that we owe the Law is limitless. However, if these had not been transmitted to humanity in the Latter Day of the Law, we could not have benefited from being able to accept faith in this great Law. (Gakurin Edition, p. 325)

No matter how profound the beneficiaries of the True Buddha, Nichiren Daishonin, or how great the benefits of the Gohonzon, if no one were to correctly transmit Buddhism, then we today would not have been able to take faith in this True Law. Nichikan Shonin’s guidance points out to us that if we consider these facts, then we will be able to fully realize that the debt of gratitude we owe to Nikko Shonin, as the Treasure of the Priest is truly enormous. Accordingly, the successive High Priests have protected the True Law and transmitted it to us today since the time of Nikko Shonin, through the Living Transmission of the Daishonin’s Buddhism from High Priest to High Priest. Hence, it goes without saying that they too are included in the Treasure of the Priest.

A Direct Encounter with the Daishonin

Nikko Shonin, the person most respected and revered as the Treasure of the Priest in Nichiren Shoshu, was born 746 years ago in the ancient Province of Kai (present-day Yamanashi Prefecture). It is said that a very unusual phenomenon occurred when Nikko Shonin was born. He was born with seven moles on his face that seemed to be in the same form as the Big Dipper. When Nikko Shonin’s father, O’oi Kitsuroku, saw this, he thought: “This child was born with a curious appearance. If he were ever to take the tonsure, I’m certain that he would become a distinguished priest.”

Nikko Shonin lost his father when he was still a very young child. At the age of eight, Nikko Shonin went to the Province of Suruga (now Shizuoka Prefecture) to Jissoji Temple in Iwamoto, where he took the tonsure and became a priest. Ever since then, Nikko Shonin has earnestly pursued his studies in Buddhism. He also excelled in the Chinese classics, the art of Tanks poetry and calligraphy.

During that time Jissoji Temple was a very famous temple near the Province of Kamakura that housed a collection of all the Sutras. At that time, there was a continual succession of many unusual natural disasters that had never before been witnessed. The people’s hearts were desolate, and all of society was thrown into extreme confu-Nichiren Dai-shonin knew that this all resulted from the entire country’s slan-der of Buddhism. De-siring to admonish the government for this, Nichiren Daishonin went to Jissoji Temple and remained there for several months in preparation for the writing of his treatise, the Risshe Ankoku Ron (On Securing the Land through the Establishment of True Buddhism).

When he encountered the Daishonin for the first time, Nikko Shonin was a young priest in training. The relationship of master and disciple that had existed berween Nichiren Daishonin and himself since Kuon Ganjo flowered, and Nikko Shonin became the Dai-shonin’s disciple. Nikko Shonin was thirteen years of age at this time. Thereafter, Nikko Shonin constantly served his Master, Nichiren Daishonin, fulfilling the way of a disciple “just as a shadow follows the body”.

The Relationship Between Master and Disciple

From olden times, the key to faith in the Lotus Sutra was expressed in the following example of Tanka poetry: “I grasped the Lotus Sutra through serving my Master by cutting firewood, gathering greens, and drawing water.” (Based on a story at the beginning of the Devadatta chapter, the 12th chapter of the Lotus Sutra.) As this shows, serving the Master is the basis of faith, and is of the utmost importance in the Daisho-nin’s Buddhism. This is also the direct path to enlightenment.

Upon becoming the Daishonin’s disciple, Nikko Shonin not only constantly served his Master in every-day matters of living while they resided in Kamakura, but also accompanied the Daishonin on his exiles to Izu and Sado Island, suffering what there was to suffer together. In this way, little by little. Nikko Shonin was able to grasp the meaning of the True Teachings of the Daishonin.

In Nichiren Shoshu, faith as seen in the relation-ship berween Master and disciple, as between Nichiren Daishonin and Nikko Shonin, is most essential. This is because this faith is not based on mere ideological theory or philosophy, nor is it something that you can achieve by sheer wisdom. The most important aspect in this Buddhism is to put it to practice within one’s own life. In that way one can grasp the real meaning of Buddhism.

Just as in the saying, “the Master is like the needle and the disciple like the thread”, the Master teaches the disciple with the utmost trust, and in response to this, disciples dedicate themselves totally to the Master, serving the Master in whatever way necessary, just as in the Master and disciple relationship of the Daishonin and Nikko Shonin. It is this path that leads us to enlightenment. We priests and lay believers of Nichi-ren Shoshu must strive to have faith based on the Master and disciple relationship with the present High Priest Nikken Shonin, using as our model in faith the comportment of Nikko Shonin of always faithfully serving his Master, the Daishonin.

The Atsuhara Persecution

As mentioned earlier, within the sphere of the Master and disciple relationship, Nikko understood the profound significance of the Daishonin’s teachings by faithfully and continually serving his Master and following his path as disciple. On the other hand, he also took the lead in the propagation of the Daishonin’s Buddhism among the various people he was associated with. His shakubuku activities were aweinspiring both in significance and scale. Nikko Shonin took the forefront in great shakubuku campaigns, which also caused such brilliant events in the history of Nichiren Shoshu as the Atsuhara Persecution of 1279.

At the time of the Atsuhara Persecution, Nichiren Daishonin was at Minobu. The Daishonin understood that this event was not only a persecution directed at the Atsuhara believers, but also a persecution aimed at himself and the rest of his followers. The Daishonin urged all of his disciples and believers to unite in strict solidarity, and to have the firm determination never to forsake their faith in, On the Persecutions Befalling the Buddha:

You need not frighten those peasant believers from Atsuhara, but you should encourage them in every way possible. Tell them to be prepared for the worst. Do not expect good times, but take the bad times for granted. If they complain of hunger, tell them about the hell ofstarvation. If they grumble that they are cold, tell them about the eight freezing hells. If they say they are frightened, explain to them that a pheasant sighted by a hawk, or a mouse stalked by a cat, is as desperate as they are.
(MW, vol. I, p. 242)

Even though their faith in the Daishonin’s Buddhism was still young, the farmers of Atsuhara took to heart the Daishonin’s guidance, which was overflowing with compassion. Under the personal direction of Nikko Shonin, they did not retreat a single step in the face of oppressive authority and staked their very lives in order to completely protect the True Law. Seeing the sincere and unselfish faith of Jinshiro, Yagoro, Yarokuro and the rest of twenty Atsuhara farmers who were lead by Nikko Shonin; their spirit of never wanting to forsake their Buddhist practice and “not begrudging their lives,” the Daishonin realized that the time had finally come for him to accomplish the final purpose of his advent into this world. On October 12th of the second year of Koan (1279), the Daishonin established the Dai-Gohonzon, the Supreme Object of Worship of the High Sanctuary of the Essential Teachings. It is indeed the Dai-Gohonzon of the High Sanctuary that all of humanity for the ten thousand years of Mappo and into eternity must revere and respect, and place faith in as they chant Nam-Myoho-Renge-Kyo, because the Dai-Gohonzon is the Great Bright Light that illuminates the darkness of the Latter Day of the Law.

Seeing their genuine faith, the Daishonin deemed Jinshiro and the other members of the Atsuhara Hokkeko-shu as the petitioners of the Dai-Gohonzon. With this in his heart, he inscribed the Dai-Gohonzon of the High Sanctuary of the Essential Teachings using the name “Yashiro Kunishige”. On the right hand side of the Dai-Gohonzon, there is the inscription:

Inscribed for [the salvation of all living beings] both now and in the future, with great respect for the petitioner of the High Sanctuary of the Essential Teachings, Yashiro Kunishige, and the people of the Hokkeko-shu. This 12th day of the 10th month of the 2nd year of Koan.

These “people of the Hokkeko-shu”, who are represented by Yashiro Kunishige, have carried out seven hundred splendid years of pioneering throughout the history of Nichiren Shoshu. The name “people of Hokkeko-shu” is a name given by the Daishonin to all of the lay believers of True Buddhism. Throughout the seven hundred year tradition of this sect it is indeed the Hokkeko-shu that has promoted the unity of the priesthood and laity based upon the Dai-Gohonzon of the High Sanctuary. It has also protected and carried on the True Law in pure faith based on the Master and disciple relationship of the successive High Priests who have inherited the Law of True Buddhism.

In this way, the Atsuhara Persecution became the opportunity for and resulted in the establishment of the Dai-Gohonzon for the entire world which all existence in Mappo should take refuge in. Both this and the faith of the Hokkeko, which has become the standard for the unity of the priesthood and laity in protecting the True Law ever since, are all due to Nikko Shonin’s courageous actions in shakubuku and the propagation of the Law. When we consider this, then we realize we must deeply treasure in our hearts the great virtue of Nikko Shonin’s accomplishment.

The Transfer of the Daishonin’s Teachings to Nikko Shonin

Within the circle of the Daishonin’s disciples, Nikko Shonin thoroughly devoted himself to serving his Master, while in the outside world, he put such great effort into carrying out shakubuku that it provoked great persecutions. Nikko Shonin had achieved a life condition which allowed him to share his Mas-ter’s Yui Butsu Yo Butsu (can only be understood and shared between Buddhas). He was now fully prepared to receive the transmission of Buddhism directly from Nichiren Daishonin. As a result, in September of 1282, Nikko Shonin was granted the Document for Entrusting the Law which Nichiren Propagated throughout His Life (also known as the Minobu Transfer Document) and just before the passing of the Daishonin, the Document Entrusting the Transfer of the Temple at Mount Minobu (Ikegami Transfer Document).

Of these two documents, through the first one, the Minobu Transfer Document, the Daishonin bequeathed to Nikko the entirety of the body of the Law and the teachings of True Buddhism which he had spent his life in propagating. Through the second letter, the Ikegami Transfer Document, Nikko Shonin was given the position of chief priest of Kuonji Temple of Mount Minobu. In this way, Nikko Shonin became the successor to the Daishonin both in name and in reality.

On October 13, 1282 the Daishonin passed away at Ikegami (located in present day southern Tokyo), where he had been staying. Then, as the successor who had received the entirety of the Daishonin’s Buddhism, Nikko Shonin conducted the Daishonin’s funeral. After the funeral, accompanied by numerous disciples and lay believers, Nikko Shonin returned to Mount Minobu, carrying with him the ashes of the deceased Master. At that time, Nikko Shonin was 37 years old.

The Great Master of Propagation of the Essential Teachings

Kuonji Temple at Mount Minobu was the place where the Daishonin resided and raised his disciples for the last nine years of his life, up until the time just before his passing. It was also here that the Daishonin’s bones and ashes were entombed after his funeral and subsequent cremation at Ikegami.

Just before the Daishonin passed away, he designated six major disciples. The five Senior Priests other than Nikko Shonin left Ikegami for various areas in the Kanto area (presently greater Tokyo, Kanagawa, Chiba, Saitama, Ibaragi Prefectures), and did not return to Mount Minobu to visit the grave of or pay their respects to their Master, Nichiren Daishonin.

These Senior Priests, fearing the authoritative power of the government at that time, began to declare themselves Tendai priests and gradually lost sight of the true teachings of the Daishonin’s Buddhism.

The five Senior Priests’ failure to recognize their debt of gratitude to their Master resulted in their becoming enemies of the Daishonin’s teachings.

Nikko Shonin, however, having the responsibility to lead all priests and lay believers as the Great Master of Propagation of the Essential Teachings, steadfastly and fully upheld the True Law and correct doctrines of the Daishonin.

The Departure from Minobu

One day approximately three years after the passing of Nichiren Daishonin, one of the Six Senior Priests, Niko, made a pilgrimage to Mount Minobu. Nikko Shonin, overjoyed at seeing seeing Niko, appointed him to the important position of Chief Instructor of Priests. However, Niko soon started to run counter to the direction of Nikko Shonin, who was very strict about not deviating in the slightest from the Daisho nin’s true teachings, so as to not commit slander. Instead, Niko enticed the Lord of the Minobu area, Sanenaga Hakiri, to stray away from the strict orthodox spirit of the Daishonin’s Buddhism, which Nikko Shonin so fervently upheld.

Niko, who had not received the transmission of the True Law from the Daishonin, then conspired with Sanenaga Hakiri to commit slander against True Buddhism by erecting a statue of Shakyamuni Buddha as an object of worship, making pilgrimages to Shinto shrines and giving alms to Nembutsu temples, all of which had been absolutely prohibited by the Daishonin as acts of slanders against the Law.

Nikko Shonin looked upon this situation seriously and admonished the two on many occasions. However, they were not willing to listen. Nikko Shonin, who had taken charge of all the Daishonin’s disciples because he had received the transmission of the Law from the Daishonin, now found himself in a very stressful situation in which he was forced to live day by day burdened with a variety of agonies. However, just as Nikko Shonin mentioned in his work Reply to Lord Hara, “Wherever I might be, it is essential that I properly follow in the footsteps and propagate the teachings of the Daishonin.” With the responsibility invested in him as the Great Master of Propagation of the Essential Teachings, and feeling that the most important thing was to be able to eternally transmit the True Law in its purity to the rest of the world in the era of Mappu, Nikko Shonin hence made the decision to depart from Mount Minobu, which had been reduced to a mountain possessed by devilish slander.

Seven hundred and three years ago, on the 16th of December in the second year of Sho’o (1289), Nikko Shonin, taking the Dai-Gohonzon of the High Sanctuary and all of the other sacred treasures, departed from Minobu and moved to the Fuji area where the Head Temple Taisekiji is located today.

The Founding of Taisekiji

Nikko Shonin had no choice but to leave Minobu due to the slanders committed by Niko and Lord Hakiri. However, on second thought, we should consider this situation from the viewpoint that the Daishonin’s disciples must accomplish his will of worldwide Kosen-rufu. Then we are able to realize that the secluded area of Minobu, nestled among mountains which are further surrounded by even more mountains, logically was not a suitable place for the establishment of the High Sanctuary of the Essential Teachings. The Daishonin refers to his retirement to Mount Minobu in the Letter to Shimoyama: “I decided that if I remonstrated with the authorities three times but my remonstrations were not accepted, I would retire to a mountain forest.” (Shintei Gosho, p. 1703) At the earnest request of Lord Hakiri, Minobu became the land where the Daishonin lived the remaining years of his life in seclusion. In comparison with Mount Minobu, we can look down at far off Suruga Bay with its wide plains stretching up to the foot of Mount Fuji. Then we can see that this area is by far the most appropriate location as a central area for all of the people of the world throughout the long era of Mappo to base the propagation of the Buddhist Law.

Accordingly, the reason Nikko Shonin had to leave Mount Minobu can at first glance be attributed to the slanders of Niko and the Lord of Minobu. If we consider the overall situation more thoroughly, though, we must not overlook the profound significance in Buddhism of the term “Establishment of the High Sanctuary of the Essential Teachings” noted in the Goshos On the Three Great Secret Laws and the Document for Entrusting the Law which Nichiren Propagated throughout his Life.

After his departure from Minobu, Nikko Shonin moved to Fuji at the request of Nanjo Tokimitsu, and the following year, in October of 1290, Lord Nanjo donated the land at Oishigahara, which was then cleared for the founding of Taisekiji. Due to the departure from Mount Minobu, Taisekiji was founded according to the practice of rigorously guarding against slander of the Law as taught by the Daishonin. And, with the Dai-Gohonzon of the High Sanctuary of the Essential Teachings as the foundation, the True Law has been strictly protected at Taisekiji up until the present day through the Living Transmission of the True Law, in an unbroken, direct succession from Nikko Shonin onwards.

Establishing a Foundation for the Eternal Transmission of the Law

Shortly after constructing Taisekiji, Nikko Shonin transmitted the Law to Nic Nichimoku Shonin. Eight years later, in the sixth year of Einin (1298) he went to an area approximately two kilometers to the east of Taisekiji and established the Omosu Seminary, where he constructed a Mieido (a hall containing the image of the Daishonin) and thereupon took up residence.

Nikko Shonin, looking to the future of Kosen-rufu, built the Omosu Seminary with the important purpose in mind of raising capable people. Under Nikko Shonin, who was a model for his disciples as he had always faithfully served his Master, the Daishonin, the administration of education was carried out with a strict observance of faith, practice and study based on the Master and disciple relationship.

An anecdote has been passed down concerning the strict education of the Master and disciple relationship of that time, the story of the disinheritance of Nichizon.
One day, while Nikko Shonin was lecturing to his disciples, Nichizon’s attention wondered off to a falling pear leaf in the garden. Nikko Shonin, upon seeing this, said to Nichizon: “There is no reason that one whose desire is to spread True Buddhism should have distracted thoughts while listening to a lecture about the Law, and watch a falling leaf. Stand up and leave immediately!” With this, Nikko Shonin disinherited Nichizon and did not pardon him for a period of twelve years. Nichizon deeply regretted this event, and determined to make amends for his mistaken actions, travelled all over the entire country spreading the Law of the Daishonin. During this time he founded thirty-six temples. As a result, Nichizon was pardoned and　reinstated. Nichizon never rebelled against Nikko Shonin’s severe attitude towards his disciples. On the contrary, because of for many years to propagate the Law. The this severe measure, he worked diligently example of Nichizon teaches us the way we should approach faith in the Master and disciple relationship.

The Passing of Nikko Shonin

One year prior to passing away in 1332, Nikko Shonin wrote On the Articles after Nikko in which he transferred all the teachings he had received from the Daishonin to the third High Priest, Nichimoku Shonin. In this way, Nikko Shonin fulfilled the sacred mission that had been entrusted to him by the Daishonin. Just as when firewood is exhausted, a fire diminishes, at the venerable old age of 88 years, on February 7, 1333, Nikko Shonin passed from this world.

Just before he died however, on the 13th of January, Nikko Shonin left a twenty-six article document to Nichimoku Shonin and all the rest of his disciples entitled the Nikko Yuikai Okimon (or the Twenty Six Articles of Admonition), in which he left behind eternal directions for the achievement of Kosen-rufu. The first of these articles reads: “The doctrines of the Fuji School must never vary, even in the slightest, from those of the widespread propagation of the Master.” This shows the strong determination of Nikko Shonin, who served the Daishonin based on the relationship of Master and disciple, to eternally perpetuate the Law without a single error and to achieve the Kosen-rufu of True Buddhism.

This dedication of Nikko Shonin throughout his venerable life, established the standards for this sect to fervently guard against slander and heretical deviations from the True Law. Through this passionate struggle towards Kosen-rufu, he built the cornerstone for the seven hundred year-old history and tradition of Nichi-ren Shoshu that has been upheld by the priesthood. The way for us to repay our debt of gratitude for Nikko Shonin’s great benevolence, and his irreplaceable and venerable life, is by striving for Kosen-rufu in all of our respective countries.

It is my hope that all of you will move forward to develop and advance Kosen-rufu in each of your respective countries, based on the guidance and direction of the High Priest Nikken Shonin, who has received the heritage of the Living Essence of the Law, and through true unity between the priesthood and lairty.

Fundamentals of the Hokkeko (1)

The Nichiren Shoshu Hokkeko

Nichiren Shoshu – The Appearance of the Great Pure Law Accords with the Times

Shakyamuni, the historical founder of Buddhism who lived three thousand years ago in India, predicted in the Daijuku Sutra (Sutra of the Great Assembly) that the world would enter an age extremely rife with discord two thousand years after his death, an age when philosophy and religion would be disordered and confused. At that time the Buddhism taught by Shakyamuni would lose its effectiveness to save the people. He called this age “Mappo,” or the Latter Day of the Law, when “the Pure Law would become obscured and lost.”

However, Shakyamuni made an additional predic-tion in the Lotus Sutra. He predicted the appearance of a True Buddhism for the age of Mappo who would replace the Buddhism of Shakyamuni, and that the Original (True) Buddha, the fundamental master of all Buddhas, would appear to teach this True Bud-dhism in the world.

Why should Shakyamuni’s Buddhism lose its effectiveness? Why would the appearance of a new Buddhism be necessary? The reason is that although Mappo is an age when politics and civilization are much more highly advanced than when Shakyamuni lived, it is also an age when the hearts of the people, in contrast, have changed for the worse and become extremely corrupt. Shakyamuni’s Buddhism is not powerful enough to help them.

Medicine differs according to the illness. Ordinary medicine will help a slight ailment, but for grave illness, elixir should be used.
(MW, Vol. 3 p. 55; Gosho Zenshu, p. 1305)

An ordinary medicine can be used for ordinary sickness, but a powerful medicine is needed for serious diseases when regular medicine cannot help. This is a metaphor for the principle that in the age of Mappo, when the world is filled with evil and Shakyamuni’s Buddhism has lost its validity, a Buddhism will appear for the sake of this new age, a Buddhism that teaches the ultimate truth.

The validity of Shakyamuni’s prediction was proven by the appearance of Nichiren Daishonin, the Origi-nal Buddha, and by his establishment of the Buddhism of the Three Great Secret Laws (Nam-Myoho-Renge-Kyo), the teaching to save all humanity in Mappo.

Now in the Latter Day of the Law, neither the Lotus Sutra nor the other sutras lead to enlightenment. Only Nam-Myoho-Renge-Kyo can do so. And this is not merely my own opinion. Shakyamuni, Taho, and all the other Buddhas and Bodhisattvas of the ten directions as well as the innumerable Bodhisattvas of the Earth have so determined… A lamp will be useless after the sun rises. How can dewdrops be beneficial once the rain falls?”
(MW, Vol. 3, p. 266; Gosho Zenshu, p. 1546.)

The light of the moon or a candle is useless once the sun has risen. The same principle applies to religion. Today in Mappo, the Buddhism of the Original Buddha Nichiren Daishonin, which has supreme power over all teachings, has already been established. Hence, other forms of Buddhism and other teachings are of no more use than the light of the moon or candles in the middle of the day. They have absolutely no validity as objects of faith and respect.

This means that Nichiren Daishonin is the only person we people in the age of Mappo should revere as the Buddha. For us, the Daishonin’s Buddhism truly corresponds to the sun. It It is is the the only teaching with the power to illuminate the darkness of Mappo.

The Dai-Gohonzon of the True Sanctuary, inscribed on October 12, 1279, is the foundation and source of Nichiren Daishonin’s Buddhism. With this essential Gohonzon as the object of faith, it is now possible for all people of Mappo to be saved.

The Buddhism laid down by Nichiren Daishonin was inherited by the second High Priest Nikko Shonin without a single omission, and then passed on by Nikko Shonin to the third High Priest Nichimoku Shonin. It was correctly transmitted without a single deviation, like a perfect transfer of water from one vessel into another. No matter how superior a teaching may be, it will inevitably die out if there is no successor in the world to inherit and transmit it. The immeasurably profound Buddhism of Nichiren Daishonin has been transmitted without break, passing from the Daishonin to Nikko Shonin, and then to Nichimoku Shonin and each successive High Priest, generation after generation, until reaching the sixty-seventh High Priest, Nikken Shonin, in the present day.

The above explanation is only a simple outline. However it indicates why it is that all humanity in the age of Mappe can now be saved. It is because the Three Treasures for the age of Mappo are now complete the Original Buddha Nichiren Daishonin (Treasure of the Buddha), the Dai-Gohonzon established by the Daishonin in 1279 (Treasure of the Law), and Nikko Shonin, the successor to the Living Essence of the Law (Treasure of the Priest), but also includes the successive generations of High Priests of Nichiren Shoshu who have inherited Nichiren Daishonin’s Buddhism.

There is only one religious body that partakes of the orthodox, legitimate flow of Nichiren Daishonin’s Buddhism, and in which the true Buddha, Law and Priest are revered. This is Nichiren Shoshu, with its Head Temple at Taisekiji.

The Hokkeko legitimate name for believers since the Daishonin’s time

The “Hokkeko” is the general name used to refer to Nichiren Shoshu believers. In Nichiren Shoshu there are many temples which belong to the Head Temple, and in each of these local temples there is a chief priest who has been dispatched to that temple at the direction of the High Priest.

Furthermore, all Nichiren Shoshu believers are affiliated with a local temple. The believers at each branch temple together make up a Hokkeko believers’ organization, and practice together under the guidance of the chief priest. In each believers’ organization there is a Koto (representative officer of the Hokkeko), a Vice-Koto (assistant to the Koto), a coordinator, and a treasurer. All of these officers have been entrusted with their responsibilities by the chief priest, and their offices have been confirmed by the High Priest. There are also officers such as chapter and group leaders who are appointed according to the internal rules of the Hokkeko chapter.

As can be seen from the above, the lineage of faith in the Hokkeko is organized such that the headquar ters of the Hokkeko is the Head Temple, the Hokkeko chapters are based at the local temples, and the activi ties of the Hokkeko chapters are always in unity with the local temple.

When we make the determination to take faith after being introduced to Nichiren Shoshu by our sponsor, we receive Gojukai at a temple (or another site when the Gojukai ceremony is held in a location where there is no local temple), and joyfully become a mem ber of the Nichiren Shoshu Hokkeko. From then on, we get our start in activities related to faith based on the Hokkeko organization, receiving correct guidance from the chief priest. The origins of the Hokkeko go back seven hundred years, to the Daishonin’s time. The Daishonin called the believers during this age, the “people of the Hokkeko-shu.” Among those believers were the highly active Hokkeko members in the Fuji-Atsuhara region. Under the guidance of the Nikko Shonin (who later became the second High Priest), the Fuji-Atsuhara Hokkeko achieved remarkable progress in their movement to propagate Nichiren Daishonin’s Buddhism through shakubuku. These efforts met with great repression in what is called the “Atsuhara Persecution.” In the end, three believers were executed, foremost among them a leading believer named Jinshiro.

Regarding the attitude of the Atsuhara Hokkeko, the Daishonin states in the Gosho, Shonin-to Gohenji:

You (Nikko Shonin) reported to me that when they (the Atsuhara believers) were faced with oppression, they chanted Nam-Myoho-Renge-Kyo, Nam-Myoho-Renge-Kyo with pure, humble minds. I realized the situation was extremely grave.
(Gosho Zenshu, p. 1455)

As this shows, amidst storms of repression that threatened their very lives, the Atsuhara Hokkeko believers steadfastly maintained their faith in the True Law and True Doctrines of the Daishonin throughout all their difficulties. In the end, not a single person among them gave up their faith.

This “Atsuhara Persecution” was the incident that directly became the opportunity for and resulted in the Daishonin inscribing the Dai-Gohonzon of the True Sanctuary on October 12, 1279, for the purpose of saving the people of the entire world in the future, throughout the long era of Mappo.

When a Buddha is going to expound the Law, there must first be people worthy of receiving that Law. In other words, there must be disciples and believers who will protect, propagate and transmit the Law taught by the Buddha, even at the risk of their own lives.

When the Daishonin saw that the faith of the people of the Hokkeko at that time was so pure that they had no regrets even when giving their own lives for the sake of the Law, he felt that the time had arrived at last to inscribe the Dai-Gohonzon, the basis of his Buddhism, which up until then, he had kept hidden in his heart.

Today, the Dai-Gohonzon of the True Sanctuary is enshrined within the Shohondo at Fuji Taisekiji, the Head Temple. There is a supplementary inscription on the side of the Dai-Gohonzon which reads: “…with great respect for the petitioner of the High Sanctuary of the Essential Teachings, Yashiro Kunishige and the people of the Hokkeko-shu.” This indicates that the Dai-Gohonzon, the fundamental purpose of the Daishonin’s advent into this world, was established for the Hokkeko believers in response to their earnest desire to seek the Law.

The sixty-fifth High Priest of Nichiren Shoshu, Nichijun Shonin, stated, “Therefore, the correct way for believers in this religion to revere the Daishonin is for them all to be the successors to this Hokkeko.”

We are the successors to the honorable name “Hokkeko.” This is the name the Daishonin himself bestowed, the name that is engraved on the Dai-Gohonzon of the True Sanctuary. We believers in the Hokkeko make it our starting point to pledge our loyalty to the Head Temple, and look to our great seniors, the people of the Atsuhara Hokkeko, as our models in faith, as we exert ourselves in faith activities based on the Hokkeko organization at our own temples. The Daishonin teaches:

The correct master, good believers, and the True Law when these three are assembled together, prayers can be fulfilled.
(Gosho Zenshu, p. 550; MW, vol.6,p.193)

We who have become members of the Hokkeko should aspire to be “good believers” who maintain correct faith and correctly practice the Buddhism of Nichiren Shoshu.

The Hokkeko organization of believers has been built with the primary purpose of enabling each of us to be able to com completely fulfill our potential as an excellent Nichiren Shoshu believer, and to enable cach person to receive the virtuous fortune of the Gohonzon.

Needless to say, the Hokkeko was not formed with the idea of making money or any other such purpose. The fabric within the organization consists entirely of connections formed with faith as the basis. The Hokkeko organization exists to make sure we can elevate our faith correctly.

As members of the Hokkeko, let’s overcome every difficulty and make the most of our Hokkeko believers organization. With our Hokkeko officers in the lead, let’s summon up courage, conviction and passion, and make great strides to advance the worldwide propagation of the True Law.

1 Koto is the representative officer of a Hokkeko chapter.

Fundamentals of the Hokkeko (2)

Let’s Devote Ourselves to the Basics of Faith

The Purpose of Faith Attaining Buddhahood in this Lifetime Kosen-rufu

For those who have newly joined Nichiren Shoshu and are taking their first steps in faith as a member of the Hokkeko, it is most important to have a clear understanding of the purpose of faith when making this new depar ture.

The following analogy may serve to illustrate. Suppose there are two people reading the same book. One person strives to learn all the words and grammar in the book, while the other makes efforts to grasp the author’s intent. Clearly, what the two will gain from reading it will be quite different. Even in reading a single page of a book, there is a tremendous difference in the result gained berween a person with an attitude of just listlessly reading to fill up the time and a person with the attitude to earnestly read as a way to find sustenance for his life. Inevitably, the first can gain nothing of significance, while the other’s effort can open up a whole new world.

Our approach in faith is even more important. The more we can awaken to the purpose of faith, the clearer the approach we will need to achieve that purpose will become, as will the correct attitude, stance, and posture in faith.

Sometimes people begin their faith in this religion thinking. “I’ll only try this out for a month,” or saying such things as, “I’ll give this up when I get over my illness. This approach to faith should be strictly avoided, and we should never encourage others to join with this sort of attitude. Because such ways of viewing the purpose of and attitude towards faith are absolutely incorrect, we will not be able to receive true benefit with this attitude, even though we worship the Gohonzon.

So what is the purpose of faith in Nichiren Shoshu? To put it simply, there are two ultimate purposes for taking faith in this Buddhism. One is to realize an absolutely unshakable state of happiness in which there is boundless joy in being alive (attaining Buddhahood in this lifetime). The other is to realize an ideal society in which people can enjoy happy lives together (Kosen-rufu).

“Artaining Buddhahood in this lifetime” does not mean assuming some kind of form somehow removed from the human condition. Nor does it mean becoming a Buddha when you die, a mistaken view commonly held in Japan. It means to open and reveal the highest life power contained within the depths of our lives through sincere belief in and devotion to the Gohonzon.

This highest life power is called “the Buddha”, “Buddhahood”, or “the Buddha nature.” Another name for it is “Myoho-Renge-Kyo.”

Buddhahood is a mighty life force that can forge a solution to every kind of suffering, It is a source of energy in the actual affairs of life which springs us into a brilliant, truly joyful and fulfilled existence in the present moment. By striving in faith, we aim to establish an absolutely indestructible life condition of spiritual strength, understanding, and peace grounded in the world of Buddhahood.

Of course, curing illness and becoming becoming healthy, having unhappy family circumstances become harmonious, or changing poverty into financial security are necessary conditions for a happy life as a human being. However, if these conditions are examined closely, they can all be seen to be relative, partial forms of happiness in comparison to an inner condition based on Buddhahood. Such conditions need not necessarily be achieved based on Buddhism. And in many cases, these conditions will be manifested only temporarily or partially.

However, within the actuality of our daily lives, the reality is that we are often embroiled in so many kinds of hardships that we cannot even keep track of them all. Even when we are able to make money, we may suffer from family discord, or even if we are healthy we may have delinquent children.

Uncovering and revealing the world of Buddhahood is the fundamental source for attacking the root cause of this abundance of sufferings in human life, and for resolving every possible form of distress. This is the absolute happiness each and every person in the world is longing for in the depths of his or her heart.

Just as a single drop of water is included within a great ocean, a person who has established an absolutely happy life condition through embracing Buddhism will defi-nitely be able to solve problems in his or her character, and resolve sickness, poverty, or family problems.

Thus, it is important for us to have unshakable faith and tenaciously seek the attainment of Buddhahood in this lifetime, without being swayed by external circumstances. With strong faith, we need not be joyful one moment and depressed the next because of the ups and downs of life. Then, even small prayers will be answered without fail.

Next, Kosen-rufu means to craselesaly and correctly protect Nichiren Daishonin’s Buddhism and widely propa gate it throughout the entire world in order to rid the world of every kind of unhappiness and misery. This will create unshakable happiness for all people and build a truly peaceful society.

From the very start, Buddhism has never taught its followers to be merciless or pursue their own happiness own, without any conorrn or compas sion for the unhappiness of others.

Therefore, Nichiren Daishonin risked his life for peace in society and the happiness of mankind, and offered himself wholly for the sake of Kosen-rufu. His successors, second High Priest Nikko Shonin, Nichimoku Shonin and each of the suc cessive High Priests have all fervently a erted themselves for the realization of Kosen-rufu.

Those who make this respectworthy spirit a deep part of themselves and thereby dedicate themselves for the sake of Kosen-rufu are the true members of the Nichiren Shoshu Hokkeka.

Thus, as was explained above, the purpose of faith in Nichiren Shoshu is to gain the true happiness of attaining Buddhahood in this lifetime and to widely teach and propagate Nichiren Daishonin’s Buddhism throughout the whole world in order to save others.

Let’s Practice Together Faith, Practice, and Study are the Most Important Points of Faith

When people have just joined Nichiren Shoshu. they sometimes tend to think, “Faith means believing in your heart, so if I believe in Buddhism, that’s enough. I shouldn’t have to trouble myself with prac tice and training.” This attitude indicates a desire to take it easy and neglect the practice of Buddhism.

However, this is a very grave error. Someone who does not practice at all, even though he has received Gojukai and joined this religion, is a believer in name only. There is no practical difference between such a person and a non-Buddhist.

In society it is only natural for us to express our gratitude when we feel thankful for something someone has done for us. Imagine people who think they have a sense of gratitude but go around conceitedly without expressing it. Of course that feeling of thankfulness will not be transmitted to the other party. Is it even fair to say that they really have a sense of gratitude at all?

Faith is like this. If a person believes in Nichiren Shoshu Buddhism, this resolution in faith should reveal itself physically, in the form of action.

Practice inevitably accompanies faith. This means that the will to believe in and have respect for the Gohonzon is a pressed as worship (Gongyo), and the deep desire to seek the truth of Buddhism is expressed as the study of doctrine. Nichiren Daishonin states:

Exert yourself in the two ways of practice and study. Without practice and study, there can be no Buddhism… Both practice and study arise from faith.
(MW, Vol. 1, p. 95, Gashe Zenshu, p. 1361)

The Daishonin strictly teaches us that we must work hard in our Buddhist practice and study of doctrine. There is no way that what we are doing is Buddhism when this practice is lacking. At the same time, our practice is something that emerges from the determination of our faith. Nothing valuable results in our daily lives unless we act. The truth is that if we don’t translate something into practice, we won’t reap anything from it and our understanding won’t progress. Not only that, when putting something into practice, it is often the case that when we don’t do it according to the correct method, all our efforts are wasted and we gain nothing.

Hence, in our practice of faith as members of the Hokkeko, it is most important for us to be sure to practice Buddhism together correctly under the leadership of a correct teacher and good seniors. It is important that we walk the path of Buddhist practice together correctly, because as we gain actual proof of the great virtuous fortune of the Gohonzon and an understanding of doctrine, our faith will deepen without fail.

We have, with such great pains, been able to take faith in this Buddhism, which is so difficult to meet. Let’s encourage each other to persevere with the spirit of “faith equals practice.” Let’s not let the treasure of this supreme Buddhism go to waste because of negligence.

Basing Our Practice on the Spirit of the Hokkeko

Nichiren Daishonin’s Buddhism will rid the world of all unhappiness and misery, and build true peace and indestructible happiness for mankind.

Without the virtuous fornane of this correct Buddhism. it would be utterly impossible to achieve Buddhahood in this lifetime or to achieve Kosen-rufu. Therefore, the most important resolution we can make is first and foremost to protect the True Law steadfastly and ceaselessly. This also results in great virtuous fortune for ourselves, since resolutely protecting True Buddhism means that in actuality we are protecting the Buddhahood within our own lives.

“Protecting true Buddhism” that is, protecting the True Law-has two aspects protecting the True Law from within and protecting the True Law from without. “Protecting from within” means that the True Law is protected from within the Priesthood. Under the direct leadership of the High Priest, the priests study the profound teachings of the True Law and the Correct Doctrine. The High Priest possesses these teachings, which are handed down from High Priest to the next. On the other hand, “protecting from without” means to protect the True Law externally. This is the role oflay believers. While living with our families and engaging in our respective jobs, we maintain faith in the True Law, and spread the influence of the True Law far and wide through our shakubuku efforts. At the same time, we work for the prosperity of the True Law by making sincere offerings. and by influencing society in various ways.

The correct and strict protection of the True Law into the far distant future begins with this protection from within and without. Shakyamuni indicated the relationship berween the two in the Nirvana Sutra, by stating, “Within, there are wise disciples who understand the immeasurably deep doctrine. Without, there are pure laity. Thus is Buddhism perpetuated into eternity.” This means that the True Law and Correct Doctrine would be lost if there were no priests, even if the lay believers had some kind of an organization. The revene is also true – if there was a priesthood but no lay believers, the priesthood would be unable to escape impoverishment.

To put this another way, it is intrinsically impossible for Buddhism to take a form in which there are only lay believers or only priests. Thus the importance of the priesthood and laity being firmly united together to protect the True Law from within and without, each with its own mission and role, cannot be overemphasized.

Accordingly, the fundamental spirit of we members of the Hokkeko is to awaken to our mission to protect the priesthood as lay believ ers. Through harmonious unity between priesthood and laity, we must until the very last, protect the direct flow of the Daishonin’s orthodox Buddhism.

There is truly great virtue in revering the High Priest, who bears Nichiren Daishonin’s Buddhism, and in respecting the priests under the High Priest, who learn the profound heart of the True Law from him. Further virtue results from protecting the Head Temple and the Nichiren Shoshu local temples with har monious unity berween priesthood and laity. We should embed this realization within our hearts, and never lose sight of it.

No matter how much the times have changed, this has been the strict, severe spirit and basis for conduct of the Hokkeko for seven hundred years, continuing without any change or variation whatsoever. In discussing the Hokkeko, Nittatsu Shonin, the Sixty-sixth High Priest. stated, “I hope that the Hokkeko will steadfastly maintain its course and that you will stalwartly maintain the faith of sharing one’s fate with the Head Temple and the local temples. Making this spirit our basis, let’s endeavor day and night in our own practice of faith and shakubuku. May we further fight to realize the desire for Buddhahood in this lifetime and the Kosen-rufu throughout the entire world based on the True Law.

The Risshu-e Ceremony:

Celebrating the Declaration of True Buddhism

From Nichiren Shoshu Ceremonies

The Rishu-e is the ceremony commemorating the establishment of true Buddhism. Because Nichiren Daishonin first chanted Nam-Myoho-Renge-Kyo on April 28, 1253, Nichiren Shoshu priests and lay members gather on the same date every year to express their deepest gratitude to the Daishonin, the True Buddha of the Latter Day of the Law.

Nichiren Daishonin entered the priesthood at Seicho-ji temple in Awa Province (now Chiba Prefecture) when he was twelve years old. He studied hard under Dozen-bo and excelled. At the age of sixteen, he moved to Kamakura to further his studies. Then for more than a decade, he assiduously researched, journeying to such places as Kyoto and Nara, which were known as centers of Buddhist knowledge.

As a young novitiate, he had prayed to Kokuzo, the bodhisattva who represents the wisdom of the universe, to become the wisest priest in all of Japan. Having spent his youth at Seicho-ji, he wanted to repay a debt of gratitude to his early master, Dozen-bo.

Finally, he reached the pinnacle of Buddhism. He found the answer he had been seeking and confidently came to understand that the root of all peoples’ suffering was their faith in inferior, heretical teachings which had lost the power to help them. In other words, he realized for himself the true teaching of Nam-Myoho-Renge-Kyo, hidden in the depths of the furye chapter of the Lotus Sutra. He knew that by taking faith in it, the people in the Latter Day of the Law could end their suffering. The Daishonin also knew that once the true teaching was declared, he would be confronted with many persecutions and his life would be endangered, just as that sutra predicted. Despite threats of physical abuse, censure, and even death, the Daishonin was determined that people in the Latter Day of the Law would have the key to happiness He would declare true Buddhism at Seicho-ji temple

In the early morning of April 28, 1253, Nichiren Daishonin, at the age of thirty-two, stood alone in Kasagamori forest at the top of Seicho-zan Mountain. He was waiting for the morning sun to rise above the horizon on the Pacific Ocean. As the sun rose, Nichiren Daishonin joined his hands in prayer and began to chant the Daimoku, “by request of Nanjo Tokiminu, Nam Myoho Renge-Kyo, Nam-Myoho-Renge-Kyo…”

It was an extraordinary event. During the two thousand and more years of Buddhist history, the sound of the true invocation the seven characters of Nam-Myoho-Renge-Kyo had never been heard.

Alone, and facing the sun, the True Buddha Nichiren Daishonin declared True Buddhism to the entire universe and all its life forms. From his voice came the Law that would illuminate the darkness of the Latter Day. There is no doubt that the teachings of Shakyamuni, who was born in India, as well as those of Tien-t’ai and Miao-lo of China, and those of Dengyo, the originator of the Tendai sect in Japan, were all based upon the Lotus Sutra. But those teachings were the Buddhism of the Harvest and efficacious only for those who had already practiced Buddhism over many lifetimes. It had taken them aeons to acquire the good fortune to reach enlightenment with those teachings.

Nam-Myoho-Renge-Kyo, first declared by Nichiren Daishonin, is the true essence of the Lotus Sutra, which has existed since time without beginning. By establishing true Buddhism, Nichiren Daishonin brought forth the true teaching that can lead humanity to the attainment Buddhahood in this lifetime, solely by taking faith in it. The Buddhism to save all beings in the universe, as they are, is what the Daishonin revealed on April 28, 1253, in Awa Province.

The Daishonin’s voice in chanting the Daimoku was only the voice of a common mortal. But from the standpoint of Buddha Wisdom, it was the one great voice of the True Buddha, enabling everyone to be enlightened to the ultimate truth of the universe.

Time passed, and presently it was noon at Seicho-ji Temple. Many priests and believers had gathered to hear the Daishonin’s first sermon. He was already known as one accomplished in both the practice and study of Buddhism. They waited for him in the Jibutsudo Hall. First, the Daishonin changed his name to Nichiren (literally, Sun Lotus). Then he began his first sermon to establish True Buddhism. His clear voice resounded throughout the hall. He easily won over and influenced his audience through his righteous, fluent speech and tremendous knowledge. But as his sermon progressed, the attitude of those in the hall changed, first to surprise and then to intense hostility.

The Daishonin carefully clarified the characteristics of those living in the Latter Day of the Law, and told them that Shakyamuni’s Buddhism to longer held any power to relieve their suffering. He further uncompromisingly declared that all the other Buddhisms of the eight or ten sects propagated at that time could not help them. He indicted Nembutsu as a teachings that would cause people to fall into a state of hell. He especially condemned the teachings of Zen Buddhism as a devilish source of trouble. He thus explained why there was confusion in society, upheaval and disintegration of the public order, why the hearts of the people were demoralized,a nd the country plagued by natural disasters. Nichiren daishonin told them that these conditions were caused by faith in the practices of heretical religions. Because he knew that only Nam-Myoho-Renge-Kyo was able to save people in the Latter Day of the Law, the Daishonin admonished them to give up Nembutsu, Zen and other provisional teachings immediately and to take faith in the True Law of Nam-Myoho-Renge-Kyo.

The lord of a manor in the Seicho-ji area, Tojo Kagenobu, a Nembutsu believer, could not understand the meaning of the sermon. His ignorance turned to hatred and he attacked the Daishonin on two occasions. These actions, born of ignorance and anger, caused him to fall into hell during his lifetime, and it is said he died in a fit of mental anguish. Nonetheless, even this kind of negative relationship to the Daishonin’s teachings can be a cause through which one will eventually be able to attain enlightenment, due to the absolute compassion that characterizes the True Law.

In other words, according to the power and compassion of Nam-Myoho-Renge-Kyo, the Buddhism of Sowing, people who slander, like Kagenobu, must fall into hell once in their lifetime. They do, however, find the way to True Buddhism through their negative connection to it. This is the way and power of the Law encompassed by the Daishonin’s Buddhism.

In this way, the Daishonin’s declaration and establishment of True Buddhism encompasses all believers and slanderers, both good and evil. The ultimate significance of the daishonin’s declaration lies in the fact that the seeds of enlightenment, the True Law, were sown for all humankind and the entire universe.

The Daishonin’s absolute mercy, the essence of Nam-Myoho-Renge-Kyo, is capable of permeating all lands, people and the five components of life: form, perception, conception, volition and consciousness. Thus, by voicing the True Law on April 28, 1253, the seed was sown for these three realms of existence to become the manifestation of enlightenment. The True Law is absolute and not dependent upon the awareness of the people, be they believers or slanderers.

The significance of the annual Risshu-e ceremony is to express our gratitude to Nichiren Daishonin. Through his profound mercy, he overcame tremendous obstacles to eternalize True Buddhism. So we commemorate this day by making the determination to follow the Daishonin’s example of teaching everyone about Nam-Myoho-Renge-Kyo.

Taisekiji Information

Mieido (Image Hall)

Passing through the Sanmon gate of the Head Temple, at the end of the approach road on the way to the Shohondo, there is a cinnabar colored, gabled temple called the Mieido, also popularly called the Mido.

A small Mieido was built by the 12th High Priest Nitchin Shonin in 1522, but the present Edo Period Mieido structure was built in 1632, during the aegis of the 17th High Priest Nissho Shonin, through an offering by Kyodai-in Nissho, wife of the Lord of Awa Tokushima Castle, Hachisuka Yoshishige, great granddaughter of Tokugawa Ieyasu. The sculpted interior of the temple is representational of the Edo Period.

However, the history of the Mieido goes back many years further. It is believed that after the 2nd High Priest of Nichiren Shoshu, Nikko Shonin, left Mt. Minobu, he first constructed the Mieido at the same time he built Taiseki on October 12, 1290. We can conjecture this from Nikko Shonin’s last will and testament to Nichimoku Shonin, The Articles of Procedure After Nikko, which states, “Nichimoku is to govern and make repairs to Taisekiji, the Mido and the burial grounds, perform Gongyo and wait for Kosen-rufu.”

Further, on October 13, 1388, under the aegis of the 6th High Priest, Nichiji Shonin, an image sculpted in the likeness of the Daishonin by Echizen Hokyo Kaikei was enshrined in the Mieido. During the change of the image’s clothing in 1931, the following inscription was discovered written on the back of the image:

Reverently offered by:

The Hokke-shu [Nichiren Shoshu] priests and lay men and women of Oshu [modern-day Tohoku] The Hokke-shu priests and lay men and women of Yashu [modern-day Tochigi Prefecture] The Hokke-shu priests and lay men and women of Bushu [modern-day Tokyo] The Hokke-shu of Sunshu [modern-day Shizuoka Prefecture] and others.
October 13, 1388

Signed,
Kyo Ajari Nichiji, Petitioner Echizen Hokyo Kaikei, Sculptor

The period of upheaval of the Southern and Northern Dynasties was an age which cannot be compared to in modern times in terms of the difficulty that temples all over the country, the Hokkeko and the Head Temple had in maintaining the religious order financially. However, we will clearly understand from the above inscription that in ancient times as well, the unified priesthood and laity of Nichiren Shoshu together took responsibility to protect and make offerings to the Head Temple.

Repairs were first made to the present Mieido in 1699 during the aegis of the 24th High Priest Nichiei Shonin, and again in 1902 by the 56th High Priest Nichio Shonin. Then in 1971, during the aegis of the 66th High Priest Nittatsu Shonin, the temple underwent major repairs, at which time gold leaf was restored to the circular pillars and the Image Shrine, and all sculpted woodwork underwent major conservation. As a result, the temple regained the magnificence and splendor it possessed when it was originally built. In March of 1966, both the Mieido and the Image Shrine were declared Tangible Cultural Assets of Shizuoka Prefecture.

Nichiren Shoshu News  From Around the World

Head Temple Celebrates New Year’s Gongyo

On evening of December 31, 1992, members from all over Japan gathered at Head Temple Taisekiji to bid farewell to the old year and usher in the new with High Priest Nikken Shonin. By 11:30pm, all the members had gathered in the Grand Reception Hall. As the clock struck midnight, the bells of Taisekiji rang out across the temple grounds as it welcomed in the first day of 1993.

At 2:30am, the large taiko (drum) reverberated as High Priest Nikken Shonin entered the inner sanctuary of the Grand Reception Hall to conduct the New Years Gongyo for the 741st year since the founding of True Buddhism. After the recitation of the Sutra and Daimoku, the High Priest addressed the members. The New Year’s Gongyo ceremony with the closing of the High Priest’s words. The members then made their way outside the Grand Reception Hall where otoso (a sweet spiced sake) and warm sweet sake called amazake, was served.

During the New Year’s Gongyo, however, two disturbed Soka Gakkai members who had sneaked into the Grand Reception Hall started crying out in loud voices immediately after the High Priest spoke. Even so, the ceremony was brought to a peaceful close as High Priest Nikken Shonin chanted the final Daimoku Sansho with perfect composure. After Daimoku Sansho and in regard to the brief incident, the High Priest said, “That, everyone, was an example of evil demons that enter their bodies’ (from Kanji (13th) chapter of the Lotus Sutra). There isn’t any reason to be startled in the slightest. Since the appearance of this type of incident demonstrates the rise of the prosperity of Buddhism in the age of Mappo, when we see other incidents such as this, let’s instead determine to exert ourselves even further to protect the True Law and contribute all we can so it may prosper even more.” The High Priest then left the Grand Reception Hall. The participants left the ceremony with a deepened realization that the time had arrived when they must refute the heretical and reveal the truth.

Hokkeko Federation New Year’s Tozan

From the 3rd to the 5th of January 1993, New Year’s Tozan for the members of the Hokkeko Federation was conducted, with more than 29,300 people participating from all over Japan and abroad. At 11:00am on the 3rd, the Kotes (chief lay representatives of each Hokkeko chapter) from the various temples assembled in the Dai-Shoin (Great Writing Hall) for an audience with High Priest Nikken Shonin. At the beginning of the audience, Mr. Kisoji Yanagisawa, chairman of the Hokkeko Federation, presented the Kotos’ New Years’ salutations to the High Priest and greeted all those present. This was followed by the High Priest reading the names of all the people present, one by one. Each person was thus able to offer their own personal greeting to the High Priest. Afterwards the High Priest spoke at length about the current development of Kosen-rufu and how one, as a Jiyu-no-Bosatsu (Bodhisattva of the Earth), should properly practice in this age.

On the January 3rd, the Gokaihi ceremony was conducted four times by the High Priest at 1:00, 1:50, 2:40 and 3:30 in the afternoon. On the 4th, it was performed twice, at 1:00 and 1:50. With the conclusion of the Gokaihi ceremonies over this three day period, the priesthood and members alike were again able to renew their yearly determination to achieve Kosen-rufu.

Chief Priests and Families Make Pil-grimage to Head Temple

On the 6th of January 1993. chief priests and their families from all the Nichiren Shoshu temples made a pilgrimage (Tozan) to Head Temple Taisekiji. At 9:00, the chief priests and their families assembled at the Dai-Kodo (Great Lecture Hall) and after completing reception procedures, moved on to the Dai-Shoin (Great Writing Hall) where two audiences with High Priest Nikken Shonin were held. These were followed by a Gokaihi at 11:00. After the Gokaihi, a New Years’ Meeting was held at 12:30 at the Dai-Kodo with the High Priest in attendance. During this meeting the High Priest first spoke, followed by Nichiren Shoshu General Administrator Rev. Nichijun Fujimoto, who offered New Years’ greetings to the High Priest on behalf of all the priests of Nichiren Shoshu. This was followed by a toast for the New Year by the Acting Director of Nichiren Shoshu, Rev. Nichiken Seto. A luncheon followed.

25th Anniversary of Itijoji Temple Celebrated

On February 7,1993 a ceremony marking the 25th anniversary of the founding, and the 10th anniversary of the reconstruction and relocation of Itijoji Temple (pronounced Ichijoji) in São Paolo, Brazil was celebrated under the auspices of the temple’s Chief Priest, Rev. Shudo Ijiri, a former Chief Priest of Itijoji Temple, Rev. Nyodo Isomura and other resident priests together with numerous local members. After the ceremony, a commemorative meeting was held with congratulatory speeches presented by Rev. Isomura and Itijoji’s Koto, Mr.Shoji Yamato. Following this, congratulatory messages from Rev. Kotoku Obayashi, the Overseas Bureau Chief of Nichiren Shoshu, and the previous Chief Priest of Itijoji Temple, Rev. Raido Ogasawara, were read.

After Chief Priest Rev. Ijiri spoke, expressing heartfelt appreciation for all the member’s continued support, he presented gifts in commemoration of this 25th anniversary to all the members present who have been practicing True Buddhism for 25 years or more.

Republic of China’s First Joju Gohonzon

On January 10, 1993, Nichiren Shoshu authorized the establishment of a religious corporation, the Nichiren Shoshu Believers Society of the Republic of China (Chung-Hwa Min-Kuo Nichiren Shoshu Hsin-tu Hong-Hwa-Huei), as the official Nichiren Shoshu lay organization for the Republic of China (ROC). In commemoration, Sixty-Seventh High Priest Nikken Shonin and General Administrator Rev. Nichijun Fujimoto sent congratulatory messages, and Overseas Bureau Chief Rev. Kotoku Obayashi delivered a congratulatory message to all the believers in Taiwan. At 11:00am on February 16, 1993, a Joju Gohonzon was enshrined, the historic first enshrinement of a Joju Gohonzon tfhere.

The enshrinement ceremony auspiciously coincided with the birth of the Founder of True Buddhism, Nichiren Daishonin. It was conducted by Rev. Kotoku Obayashi, the Overseas Bureau chief of Nichiren Shoshu. Rev. Obayashi was accompanied by Rev. Hakudo Mori, chief priest of Myotsuji Temple and Rev. Chodo Ishibashi, chief priest of Jihonji Temple, and Rev. Kyudo Kurosawa, Secretary of the Overseas Bureau. Reverends Mori and Ishibashi have been appointed to look after the believers in the ROC. Members came from all over the country to participate in the enshrinement ceremony.

The enshrinement ceremony was followed by the Kenzen ceremony (ceremonial offering of food to the Three Treasures) and the recitation of Gongyo and Daimoku. Afterwards, a commemorative meeting began with Rev. Kurosawa reporting on the activities that had taken place since Overseas Bureau Chief Rev. Obayashi’s first visit to the Republic of China a year earlier. This was followed with a greeting from the Nichiren Shoshu Believers Society of the Republic of China’s First General Director, Madame Lin Chuo Mei-Shiu, and a congratulatory message from Rev. Hakudo Mori. Overseas Bureau Chief Rev. Kotoku Obayashi then offered his congratulations and encouragement to all the members present.

For three days, a total of 1,500 members came from every corner of the country to participate in the commemorative ceremonies and worship the newly enshrined Joju Gohonzon. With each passing ceremony, each member’s joy and the strong desire to establish True Kosen-rufu in their country could be felt.

Kangyo Observed

During the coldest time of the year, for thirteen days from January 21 to February 2, Kangyo was observed at Head Temple Taisekiji. Kan means “cold”, while gyo means “sutra”. Kangyo, a tradition which is observed every year, is the practice of reciting the Sutra during the coldest months of the year, hence its name. It is an assiduous but necessary exercise for all novitiate priests. During Kangyo, young priests learn to perfect their pronunciation and posture and to train their voices so they can recite the sutra properly.

This forty minute practice begins at six in evening in the Mutsubo (Six Sacred Precincts Temple) every day during the Kangyo period. The shoji (sliding paper doors) and all other doors are left open so the cold air and wind come into the room. The young priests slowly and precisely recite every syllable of the sutra in the strongest voice possible. Even though the room is extremely cold, the young priests get very warm and perspiration runs down their faces because of the great effort they have to exert to bring forth the strong tones from the depths of their diaphragms, somewhat like in opera training.

By the second or third day of Kangyo, the young priests begin to loose their voices. Their speaking voices turn raspy and difficult to understand. It is through this assiduous practice, however, that the priests are able to develop strong and resonant voices and perfect their recitation of the Sutra and Daimoku.

Koshi-e Ceremony for Nikko Shonin at Taisekiji

On the 6th and 7th of February, in the Grand Reception Hall at Head Temple Taisekiji, the Koshi-e memorial ceremony was held under the direction of High Priest Nikken Shonin. The Koshi-e ceremony is conducted to commemorate the passing of and to express profound gratitude to the Second High Priest and founder of the Head Temple, Nikko Shonin.

On the morning of the 6th, priests at Taisekiji gathered dropworts, a fernlike plant. The dropwort harvest was offered to the Gohonzon to express gratitude for Nikko Shonin and his life and deeds. This was followed by the Otaiya ceremony (the eve of the Koshi-e), which was held in the afternoon from 4:00. At the Otaiya, the High Priest performed the Kenzen cer emony (offering of food to the Three Treasures), and this was followed by the recitation of Gongyo and Daimoku. During the Sutra recitation, everyone at the ceremony followed the High Priest in offering incense as an expression of gratitude to Nikko Shonin. The Goshoto-e (the main Koshi-e ceremony) was solemnly conducted under the auspices of High Priest Nikken Shonin early the next morning.

The tradition of Koshi-e has been carried out in Nichiren Shoshu for more than six hundred years. Nikko Shonin followed a very austere lifestyle and enjoyed eating dropworts until he passed away at the age of 88, so the offering of dropworts is done in remembrance of his life.

Otanjo-e and Opening of the Pagoda Doors Held

In commemoration of the birth of the Founder of True Buddhism, Nichiren Daishonin, the Otanjo-e and the Opening of the Pagoda Doors ceremonies were solemnly conducted under the auspices of High Priest Nikken Shonin on February 16. The Otanjo-e celebrates the advent of the True Buddha into the Latter Day of the Law (Mappo).

At 7:00am to the sound of a beating taiko (drum), the High Priest entered the Mieido Temple where he performed the Kenzen ceremony (offering of food to the Three Treasures of Buddhism) followed by the recitation of Gongyo and Hiki (prolonged) Daimoku.

Afterwards, the High Priest continued on to the Five-Story Pagoda where the Opening of the Pagoda Doors was conducted. After the opening of the doors, the High Priest gave profound guidance to all those present. At the conclusion of the ceremony, parched beans and Japanese sake that had been offered to the Gohonzon was divided and shared with all the believers present.

The Opening of the Pagoda Doors derives from the Hoto (11th) chapter of the Lotus Sutra, in which Shakyamuni revealed his most profound teaching. An immense Treasure Tower suddenly emerged from the ground and remained suspended in the air. Taho Buddha was seated inside the Treasure Tower. He announced in a loud voice, “Excellent, excellent. You, Shakyamuni have expounded the Lotus Sutra, the teaching of equality and wisdom, to this great multitude. Thus it is, what you, Shakyamuni have expounded is true.” These words affirmed the truth of Myoho-Renge-Kyo, the eternal Law from the infinite past (Kuon Ganjo). The Five-Story Pagoda indicates the five characters of Myoho-Renge-Kyo and the five elements of earth, water, fire, wind and ku. The Gohonzon is enshrined in the center of the pagoda, which signifies that the core of one’s life and the universal Law are the same as Nichiren Daishonin’s life, or the true entity of the Law, Nam-Myoho-Renge-Kyo.

Nichiren Shoshu therefore regards the Daishonin’s birthday as the date of the appearance in this world of the Gohonzon or Treasure Tower, which is why the ceremony is held in the Five-Storied Pagoda The pagoda faces west, in contrast to all other Japanes five-storied pagodas, which face south. This symboizes that the Daishonin’s Buddhism will spread to the west, just as the sun moves from east to west to illuminate the entire world.

Religious Corporate Status Granted in France

Quite some time ago, Nichiren Shoshu petitioned the Offices of the City of Paris for authorization to incorporate a Nichiren Shoshu organization in France. Permission was granted and Temple Bouddhique de la Nichiren Shoshu (Nichiren Shoshu Buddhist Temple) was registered in the official government gazette on the February 17, 1993.

The application and resulting incorporation were accomplished by the combined efforts of the Overseas Bureau of Nichiren Shoshu, a Nichiren Shoshu priest who was dispatched to France, and a committee of French lay believers. Many meetings with intense discussions were held to draft the articles of incorporation prior to petition. The Paris City office accepted the articles and the petition, and subsequently gave its nod for incorporation. The temple body was granted corporate status under a French law of December 5, 1905. It is of great significance that the incorporation was granted not to a lay, but to an ecclesiastic organization.

Throughout Europe today, Nichiren Shoshu has been granted official religious-corporate status not only in France, but also in Spain under the name Verdadero Budismo de Nichiren Shoshu España (the True Bud dhism of Nichiren Shoshu Spain), in Austria as Shoho Nichiren Shoshu Austria (The True Law of Nichiren Shoshu Austria), and in Norway as Nichiren Shoshu Nørge (Nichiren Shoshu Norway).

In their efforts to incorporate, the Nichiren Shoshu priests and the lay believers were able to unify themselves into one entity and together take a first step down the road of a new Kosen-rufu in France and all of Europe.

New Nichiren Shoshu Center and Office Opened on Tenerife, Spain

Off the northwest coast of Africa, about 115 kilometers to the west of Cape Juby in the Atlantic Ocean, within the Spanish territory of the Canary Islands, there is an island of eternal springtime called Tenerife. On March 13, 1993, the first Nichiren Shoshu branch office and center was opened on Tenerife and a Gohonzon was enshrined. Rev. Kotoku Obayashi, the Overseas Bureau Chief, was dispatched by the Administrative Offices of Nichiren Shoshu to Spain as representative of the High Priest. He was accompanied by Rev. Shinga Takigawa, Secretary of the Overseas Bureau.

The enshrinement ceremony began at 11:00am local time. The members of the Canary Islands, who had waited so patiently for this special day to arrive, chanted Daimoku as Rev. Obayashi entered the room and opened the doors of the Butsudan for a Gokaihi ceremony. This was followed by the recitation of the Sutra and Daimoku. After the Gohonzon Enshrinement ceremony was completed, a Gojukai ceremony was conducted for four new members, and three Gohonzons were bestowed.

A commemorative meeting followed, beginning with Rev. Obayashi offering a congratulatory message. In his message, Rev. Obayashi spoke about the immense benefits that are endowed by the Gohonzon and encouraged all the members to center their activities on this new office of Nichiren Shoshu as they continued to exert themselves in their practice of True Buddhism, basing it on absolute faith in the Gohonzon. Afterwards, Lucas Hernandez from Las E Palmas on Grand Canary Island and Raul Mora of Tenerife Island, representing the local members, gave very joyful and resolved determinations for Kosen-rufu. At the end of the meeting, Mr. Nobuyuki Noguchi, representing Verdadero Budismo de Nichiren Shoshu España (True Buddhism of Nichiren Shoshu Spain), offered his greetings to all the members present.

A joyful party in celebration of the opening of the new office was then held in the surrounding gardens. After the garden party, evening Gongyo was conducted at 3:00pm. This was followed by a question and answer session in which the members were able to ask a variety of questions concerning faith, the organization and other assorted subjects regarding the use of the newly opened center.

Overseas Bureau Chief Rev. Obayashi responded to each question himself, giving valuable guidance.

Since the SGI first arbitrarily removed Mr. Nobuyuki Noguchi from his position of General Director of Nichiren Shoshu of Spain (the SGI organization) until the establishment of Verdadero Budismo de Nichiren Shoshu España, we have seen the profoundly significant opening of a branch office of Nichiren Shoshu on Tenerife Island, the furthermost western point from Japan- all within the brief span of a mere two years. The establishment of this new office will without a doubt become a great support for the faith of the members not only in Tenerife, but those throughout Spain. Furthermore, the development of True Kosen-rufu in Spain and all of Europe will surely advance significantly from this day onward.

The members who participated at the activities on Tenerife were able to etch fond memories deep within their hearts. As evening approached, a large glowing red sun sank slowly into the Atlantic Ocean as the day’s ceremonies the Gohonzon enshrining and the opening of Nichiren Shoshu’s new office drew to a close.

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Notice

Soka Gakkai Formally Registers Two New Trademarks

On December 24-25, 1991, the Soka Gakkai petitioned the Japan Patent Office for permission to register two new trademarks, utilizing the religious names of Nichiren Sekas-shu (The World Nichiren Sect) and Nichiren Sekai-shu Soka Gakkai (The World Nichiren Sect Soka Gakkai) for use in the footwear, apparel, fashion accessory. paper and stationary industries. Between the dates of March 10-March 31, 1993, said petition was published in the government gazette Shohyo Koho of the Japan Patent Office. Two months from the date of public advertisement, the petitioner is granted full exclusive rights by the Patent Office for the use of the trademarks in question. Translations of the public announcements from the Shohyo Kohe can be seen below and on the next page together with photographs of the original Japanese language trademark public announcements.

Japan Patent Office
Shohyo Koho   Class 22

Public Advertisement No.: 1993-27718
Date of Public Advertisement: March 10, 1993
Petition No. 1991-134720
Date of Petition: December 25, 1991
Petitioner: Sok Caldai
32, Shinanomachi, Shinjuku-ku, Tokyo

Agent Yukio Omata, Patent Amoney.
Examiner: Soichi Ogawa
Designated Number of Classification:
22 footwear and other goods which falls under this clasification.
(Interna tional Classification Nos 6,18,21,25,26)

Nichiren Sekai-shu Soka Gakkai
(The World Nichiren Sect Soka Gakkai)
Public Advertisement No.: 1993-27719
Date of Public Advertisement: March 10, 1993
Petition No.: 1991-134740
Date of Petition: December 25, 1991
Petitioner. Soka Gakkai
32, Shinanomachi, Shinjuku-ku, Tokyo.
Agent: Yukio Omata, Patent Attorney.
Examiner: Soichi Ogawa
Designated Number of Classification:
22 footwear and other goods which falls under this classification.
(International Classification No.s: 6,18,21,25,26)
Nichiren Sekai-shu
(The World Nichiren Sect)

Japan Patent Office
Shohyo Koho Class 25

Public Advertisement No.: 1993-30211
Date of Public Advertisement: March 17, 1993
Petition No.: 1991-134723
Date of Petition: December 25, 1991
Associated Trade No. 1725881, 1725882, 1896611
Associated Petition: 1991-134743
Petitioner: Soka Gakkai
32, Shinanomachi, Shinjuku-ku, Tokyo
Agent: Yukio Omata, Patent Attorney.
Examiner: Yukiko Teramitsu

Designated Number of Classification:
25 paper, and other stationary products.
(International Classification No.s 2,5,8,9,16,17,21,22,24,26,27,34)

Nichiren Sekai-shu Soka Gakkai
(The World Nichiren Sect Soka Gakkai)

Public Advertisement No.: 1993-30212
Date of Public Advertisement: March 17, 1993
Petition No.: 1991-134743
Date of Petition: December 25, 1991
Petitioner. Soka Gakkai
32, Shinanomachi, Shinjuku-ku, Tokyo
Agent: Yukio Omata, Patent Attorney.
Examiner: Yukiko Teramitsu
Designated Number of Classification:
25 paper, and other stationary products.
(International Classification No.s 2,5,8,9,16,17,21,22,24,26,27,34)

Nichiren Sekai-shu
(The World Nichiren Sect)

Japan Patent Office
Shohyo Koho Class 17

Public Advertisement No.: 1993-34995
Date of Public Advertisement: March 31, 1993
Petition No.: 1991-134715
Date of Petition: December 25, 1991
Associated Trade No. 1743517, 1869772, 1869773
Petitioner. Soka Gakkai

32, Shinanomachi, Shinjuku-ku,
Tokyo. Agent: Yukio Omata, Patent Attorney.
Examiner: Kaoru Kobayashi
Designated Number of Classification:
17 apparel, fashion accessories made of fabric and bedding.
(International Classification No.x 5,9,10,16,17,20,21,22,24,25)

Nichiren Sekai-shu Soka Gakkai
(The World Nichiren Sect Soka Gakkai)

Public Advertisement No.: 1993-34996
Date of Public Advertisement: March 31, 1993
Petition No.: 1991-134735
Date of Petition: December 25, 1991 Petitioner

Soka Galdai 32, Shinanomachi,
Shinjuku-kas, Tokyo
Agents: Yukio Omata, Patent Attorney;
Examiner; Kaoru Kobayashi

Designated Number of Classification:
17 apparel. fashion accessories made of fabric and bedding
(International Classification Nos 5,9,10,16,17,20, 21,22,24,25)
Nichiren Sekai-shu
(The World Nichiren Sect)