Written by H.G. Lamont
 

FOREWORD

The following statement was originally written out in the form of the eight principal assertions in response to a polite question by a member of the Nichiren Shû; later I
decided to take up these assertions with slight emendations and to add proofs to what I
had stated to be the true doctrine of the Hokekyô (Lotus Sutra) so that the reader might see that this statement is, indeed, in accord with what has been preached in the Sutra and the genuine writings of the historical Nichiren Shônin.

PREFACE

At the end of his life the Orthodox Teacher Nichijû issued an instruction to his disciples,
an admonition which shows him to be unique among the various patriarchs who founded sub-sects or lineages of the Nichiren Movement:

"If anything, even though recorded in Nichijû's record, goes against the fundamental intention of the works of the Great Saint, one ought not take it as a basis; by no means should it go against the Sutra, the works [of Nichiren Shônin] and the Commentaries which are the fundamental intention of the Great Teachers [Tendai, Dengyô]" (Nichiun ki, p. 58, cited at Kempon Hokke Seiten, p. 639).

This demonstrated Nichijû's utter devotion to Nichiren and his original teachings
and his self-abnegation before Nichiren Shônin's authority. Unlike other patriarchs,
who formulated elaborate doctrinal systems and expected people to follow them, Nichijû
clearly tried to read whatever works of Nichiren Shônin were available and consult with known scholars to determine the correct doctrine and practice. At that time the availability
of the Saint's works and letters was severely limited and temples would often restrict access to their collections of these works. Although Nichijû was able to see the correct
faith and carry out the correct practice and thus restore Nichiren Shônin's religion, the understanding of the canon of Nichiren Shônin's at that period was not very advanced
and, in fact, even before Nichijû's time forgeries of various types had been introduced under Nichiren Shônin's name. Unfortunately, it appears that even Nichijû did not
recognize that some works were forgeries. Although during the Edo Period (1600-1867) there were some scholars who recognized that certain works were dubious, it is only
now in the last half of the twentieth century that scholarly textual research has given
us a high decree of certainty in exposing such forgeries and ascertaining the religion
of the historical Nichiren Shônin. To put it simply, those who would follow Nichiren
Shônin's authentic teaching should take as their model the works of Nichiren Shônin
that still exist in his own handwriting or were documented as such at Minobusan or
in copies by the first generation after the Saint's Extinction and those works which in
style and doctrine or consonant with the above works; all other works should be treated with great circumspection and definitely not used to establish any definitive doctrine
or practice.

The GREAT DIRECT WAY TO BUDDHAHOOD

Those who wish to quickly attain Buddhahood in this degenerate and polluted age
of the "Latter Dharma" should enter into the Great Direct Way to Buddhahood:

1) THE RIGHT TEACHING AND FAITH

Have exclusive faith in the Hokekyô (Lotus Sutra) as the supreme and absolute teaching
of the Buddha and believe in the authentic words of the Buddha's Messenger, Nichiren Shônin, the Reincarnation of the Bodhisattva Jôgyô, who is the Eternal Buddha Shakya's Disciple. There is no other way to Buddhahood.

PROOFS:

(Only the Hokekyô is the Truth, the Real Teaching; all [other sutras are] expedient
and provisional) 'I know that the various multitude s of beings' natures and desires
are not the same; their natures and desires not being the same, I variously preach the Dharma; variously preaching the Dharma by the power of expedience, for more than
forty years I have never yet revealed the Truth; for this reason beings 'attainment of
the Way has been varied: they have not yet been able to rapidly attain Supreme Bodhi.' (Muryôgikyô "Chapter of the Preaching the Dharma" 2: T.9.386a-b) ****Changed [else] to [other sutras are]

'If there are beings who are able to hear this Sutra, then it is the Great Benefit for
them. What is the reason? If they can practice it, they will necessarily be able rapidly
to attain Supreme Bodhi. When there are those beings who are not able to hear it,
one should know that for these it is losing the Great Benefit. Having passed through immeasurable, boundless inconceivable asamkheya kalpas, in the end they were not able
to attain Supreme Bodhi. What is the reason? It was because they did not know the Great Direct Way of Bodhi, because they proceeded on the treacherous way with many hindering difficulties' 'I preach this Sutra, most profound, most profound; true and most profound. What is the reason? Because it causes the multitudes of beings rapidly to attain Supreme Bodhi, because having once heard they can keep all Dharmas, because to the multitudes
of beings it is the Great Benefit, because they proceed on [or, practice] the Great Direct Way without hindering difficulties' (Muryôgikyô "Chapter of the Ten Merits" 3: T.9.387a-b) (Faith is the means to Buddhahood).

'By faith you are able to enter.' (Hokekyô, "Chapter of the Parable" 3 (T.9.15b))
'It is not by the portion of their own wisdom' (Hokekyô, "Chapter of the Parable"
3 (T.9.15b)).

'The bodhisattva is also like this: if he has not yet heard, has not yet understood
and cannot yet perform you should know this person is still far removed from Anuttara samyak sambodhi. If he is able to hear, understand, ponder and practice it, you must
know he has been able to approach Anuttara samyak sambodhi. What is the reason? The Anuttara samyak sambodhi of all bodhisattvas all belongs to this Sutra. This Sutra opens the door of expedience and shows the appearance of the Real. Because the Store of this Dharma Flower Sutra is profoundly firm and hidden and distant, no person can reach it' (Hokekyô, "Chapter of the Dharma Teacher" 10 (T.9.31c)).

"As to the Title of the Lotus Sutra the persons who having met ten myriads of ten
millions of Buddhas in their Living Bodies in the past and achieved merit, when they
hear the Five Characters 'Myô hô ren ge kyô' for the first time, form faith for the first time." (Daimoku Mida Myôgôshôretsu ji, STN, v. 1, 294) (Exclusive Practice of the Hokekyô) 'Forthrightly abandoning expedience.' (Hokekyô, "Chapter of the Expedience" 2, (T.9.10a)) 'Only desiring to receive the Great Vehicle Sutra Canon, not receiving
even one verse of other sutras' (Hokekyô, "Chapter of the Parable" 3 (T.9.16a)).

"In a future era if there are good sons or good daughters who hear the 'Chapter of Devadata' of the Sublime Dharma Flower Sutra (Myôhokekyô ) and with a pure mind believe and reverence, not producing doubts and confusion, they shall not fall to the hells, hungry ghosts, or beasts but be born before the Buddhas of the Ten Directions and in the place where they are born they shall constantly hear this Sutra; if they are born among humans or gods they shall receive superior and sublime joy. If before a Buddha, they
shall be born by transformation in a lotus flower" (Hokekyô, "Chapter of Devastate"
12 (T.9.35a)).

"....when the person who practices the Hokekyô says in one breath "Namu Myôhô
renge kyô" and in another says "Namu Amida Butsu" and so on [, it] is like mixing
excrement or putting sand and rocks into rice. When in the text of the Hokekyô it
preaches, "Only desiring to receive and keep the Great Vehicle Sutra Canon" and so
on to "do not receive even one verse of the other sutras" and so on, it refers to this.
The scholars of the world think that it is not wrong even to mix other practices into the Hokekyô. Although I, Nichiren, also think that it is, indeed, so, the Sutra text is not
thus" (Akimoto dono gosho, STN, v. 2, 1730).   *** added [, it] ??

"Even though one is a person who commits the Ten Evils and Five Rebellious Sins, when one has not turned against the Hokekyô, it is a fact that there is no doubt of Rebirth [in the Pure Land] and Buddhahood. Even though one is a precept-keeping person who keeps all the sutras and believes in the various Buddhas and Bodhisattvas, if one never employs the Hokekyô, there is no doubt of ones falling to the Evil Ways [of Rebirth]" (Gassui gosho, STN, v. 1, 290).

"The attainment of Buddhahood or non-attainment of Buddhahood by the evil people
of the Latter Age does not depend upon the lightness or gravity of their sins but is just according to their belief or unbelief in this Sutra" (Hakii Saburô dono gohenji, STN, v. 1, 749). : "This Object of Worship is also contained in the two characters, 'faithful (believing) mind ' (shinjin); 'by faith you are able to enter' refers to this. The disciples and lay donors of Nichiren by believing undividedly in 'forthrightly abandoning expedience' and 'not receiving even one verse of other sutras' shall enter into the Jeweled Stupa of this Object of Worship" (Nichinyo gozen gohenji, STN, v. 2, 1376).

"Mañjushrî said, 'In the midst of the sea I have only constantly proclaimed and preached the Sublime Dharma Flower Sutra (Myôhokekyô)' (Hokekyô, "Chapter of Devadatta" 12 (T.9.35b)).

"The Bodhisattva Mañjushrî says. 'I have only constantly proclaimed and preached
the Sublime Dharma Flower Sutra .' The essence among the eight characters [of this
phrase in the Chinese text] the two characters 'Only constantly' (yui jô).  .... In the
Sutra of Immeasurable Meanings it says, 'For more than forty years I have not yet revealed the Truth.' In the Hokekyô (Dharma Flower Sutra) it says, 'As to the World Honored One's Dharma after a long time He certainly is going to speak the Truth.'
The Buddha Tahô says, 'It is all the Truth' and so determines that only in the Hokekyô
is there Attainment of Buddhahood in this Very Body. No matter how much they preach that there is attainment of Buddhahood in the Previous Sutras, or how the people of the Provisional Sects madly rave, it will be 'one hammer to a thousand earthen pans'"
(Ueno dono gohenji (Reply to Lord Ueno), STN, v. 2, 1634).

'For that reason you, after the Tathagata's Extinction, should single-mindedly receive and keep, read and recite, explain and preach, copy and write, and practice in accordance with the preaching.' (The Lord Buddha Shakyamuni addressing the Bodhisattvas Who Sprang Forth from the Earth Led by the Bodhisattva Jôgyô with respect to the Entrustment of the Essence of the Sutra, the Daimoku 'Namu Myôhô renge kyô', in the "Chapter of the Divine Powers of the Tathagatas" 21 T.9.52a).

"Nichiren Shônin, if it is according to the Sutra, is the Saint who is the Messenger of
the Tathagata [Buddha] Who Attained in the Long Past, the Descent (suijaku) of the Bodhisattva Jôgyô, the Practicer of the Doctrine of the Original of the Hokekyô, and
the Great Teacher of the Fifth Five Hundred Years [since the Extinction of the Historical Buddha]... "(Yorimoto chinjô, STN, v. 2, 1352).

"...the Five Characters 'Myô hô ren ge kyô' ... [the Buddha] summoning forth the Great Masters Who Sprang from the Earth and caused the Essence to be formed and assigned
[to them]. This, one calls the Doctrine Entrusted to the Those Converted by the Original [Buddha]. Moreover, it appears that the Bodhisattva Jôgyô and so on will come forth
and born in the beginning five hundred years of the Latter Dharma and cause these Five Characters which are the Object and the Wisdom [Reality and what Realizes Reality].
The Sutra texts are obvious, [and] clear." (Soya donogohenji, STN, v. 2, 1253) *** changed are to [and] please re-read this passage??

"For those who do not understand 'one thought is three thousand [realms]' the Buddha gives rise to Great Compassion, wrapping this jewel within the Five Characters, and
has [him] to hang it around the necks of the young children of the Latter Age. The Four Bodhisattvas shall guard this person as the Grandsire (Tai Gong) and the Duke of Zhou assisted King Cheng or the Four Hoary Ones waited upon the Emperor Hui"
(Kanjinhonzon shô, STN, v. 1, 720).

"Furthermore, now matter how much they chant, everyone who has enmity towards Nichiren first must necessarily fall to the Unremitting Hell and after immeasurable kalpas (eons) become Nichiren's disciples and should attain Buddhahood" (Kyôô gozen gosho, STN, v. 1, 687).

2) THE SUPERIORITY OF THE DOCTRINE OF THE ORIGINAL BUDDHA

Believe that within the Lotus Sutra the Hommon or Doctrine of the Original (Chs.
15-28), which reveals the Eternal Life Span of the Buddha Shakyamuni and the Daimoku transmitted to the Bodhisattva Jôgyô and so on, is superior to the Shakumon or Doctrine
of the Manifestation (Chs. 1-14), which reveals the abstract reality of existence. (Honjaku shôretsu)

PROOFS:

"'The Chapter of the Measure of the Life Span' is the essence of the Doctrine of the Original (hommon). Further this chapter is the essence of the whole work. It is not only
the essence of the sacred teachings of the [Buddha's] whole lifetime; it is the great essential of the rite of preaching the Dharma of the Buddhas. The Master of Teachings Lord Shakya's realizing and obtaining the doctrine of One Thought is Three Thousand Realms (ichinen sanzen) of the 'Chapter of the Measure of the Life Span' is because the Buddhas of the Three Eras and Inner Realization are equal. But this doctrine is not only what the one Buddha Lord Shakya has Himself realized; the various Buddhas likewise
do so" (Ôta Saemon jô gohenji, STN, v. 2, 1497).

"The doctrine of One Thought is Three Thousand Realms (ichinen sanzen) is submerged only at the bottom of the text of the 'Chapter of the Measure of the Life Span' of the Doctrine of the Original of the Hokekyô "(Kaimoku shô (On Opening the Eyes), STN,
v. 1, 539).

"Even though it is so, because they have not yet opened out the Manifestation to
reveal the Original (hosshaku kempon) neither do they reveal the true one thought
is three thousand [realms] nor is the Attainment of Buddhahood by the Two Vehicles determinate.. They are like seeing the moon in the midst of the water; they resemble rootless grass floating on top of the waves. When one arrives at the Doctrine of the Original (Hommon), when it destroys the First Time Attainment of True Enlightenment,
it destroys the Effects [Buddhahood] of the Four Teachings. When it destroys the
Effects [Buddhahood] of the Four Teachings, it destroys the Causes of the Four Teachings. Striking down the Causes and Effects of the Ten Realms of the Previous [Sutras] and the Manifestation Doctrine, it preaches and reveals the Causes and Effects of the Ten Realms of the Doctrine of the Original. This is the very doctrine (hômon) of the Original Cause and the Original Effect. The Nine Realms are possessed in the Beginningless Buddha Realm and the Buddha Realm is provided with the Beginningless Nine Realms and it should be
the True Mutual Possession of the Ten Realms (jikkai gogu), the Hundred Realms and Thousand Thusnesses (hyakkai sennyo) and One Thought is Three Thousand Realms (ichinen sanzen).

"When we look it over thusly, the [Buddhas of the] Ten Directions on the {Lotus]
Platform of the Kegongyô, the Lesser Shakya of the Agama Sutras, the Provisional Buddhas and so on of the Konkômyôkyô, of the Amidakyô, the Dainichikyô and others [are] the Heavenly Moon of the Buddha of the 'Chapter of the Measure of the Life Span' temporarily (shibaraku) floating His reflection in greater or lesser vessels (utsuwa) but the scholars and so on of the various sects nearby are deluded about their sects and far off do not know the 'Chapter of the Measure of the Life Span' of the Hokekyô and form the idea of [i.e., that it is] the real moon about the moon in the water and either go in and think they will take [it] or else attach a rope and try to snag and stop it. Tendai says, 'Not recognizing the heavenly moon, they only gaze at (contemplate) the moon in the pond' and so on ... [Hokke gengi 7A.46a - T.33.766b] (Kaimoku shô (On Opening the Eyes), STN, v. 1, 552-553).

"So if the Buddha does not clear away these doubts [about His Original Disciples and the Measure of His Life, the sacred teachings of the [Buddha's] Whole Lifetime is like bubble and foam, and all beings would be caught in the net of doubt. That the one 'Chapter of the Measure of the Life Span' is important lies in this" (Kaimoku shô (On Opening the Eyes), STN, v. 1, 576).

"When we see it in terms of the 'Chapter of the Measure of the LifeSpan' of the Doctrine of the Original, apart from the Wisdom of the 'Chapter of the Measure of the Life Span'
the various sutras' attainment of the Way [Buddhahood], both spanning the segments and within their own division are names without reality" (Shôjô Daijô fumbetsu shô, STN, v. 1,773-774).

"The 'Chapter of the Measure of the Life Span' is likened to a tree and the Previous Sutras and the Doctrine of the Manifestation [Buddha] to its shadow..." (Toki nyudô do
no gohenji, STN, v. 2, 1589).

"The Five Periods and Eight Teachings, [the teachings] within their own divisions and spanning the segments and the benefits of the Greater and Lesser [Vehicles] are like the shadow; the doctrine of the 'Doctrine of the Original [Buddha]' (hommon) is like the tree and so on. Furthermore, the benefits of the [time when the manifest Buddha] was in the world are the shadow of the tree in the dark" (Toki nyudô dono gohenji, STN, v. 2,1589).
"Stop! Good sons. There is no need for you to guard and keep this Sutra. What is the reason? My Saha World of itself has Bodhisattvas Mahasattvas equal to the sands of sixty thousand Ganges Rivers and each and every one of the Bodhisattvas has an entourage like the sands of sixty thousand Ganges Rivers. These people can after My Extinction guard and keep, read and recite, and widely preach this Sutra" (Hokekyô" Chapter of Springing Forth from the Earth" 15 (T.9.39c)).

"What is meant is 'I cannot take and bestow the "Chapter of the Measure of the Life Span" of My Inner Realization on the Great Bodhisattvas and so on Who Were Converted By the Manifestation [Buddha] or those from Other Directions'" (Kanjin honzon shô, STN, v. 1, 715).

'I now shall preach True Words;
You, single-mindedly believe them:
I from the most distant past
Have taught and converted these assemblies.'
(Hokekyô "Chapter of Springing Forth from the Earth" 15 (T.9.41b))
'If there are those who in regard to this Sutra
Produce doubts and do not believe,
They will thereupon fall to the Evil Ways of Rebirth'
(Hokekyô "Chapter of Springing Forth from the Earth" 15 (T.9.42a)).

(The Lord Buddha Shakyamuni addressing the Bodhisattvas Converted by the Manifestation [Buddha] (shakke) in the "Chapter of Those Springing Forth From
the Earth" 15) [Shakke] is this a typo****

"The principal meaning of the Doctrine of the Manifestation lies in revealing Reality; The principal meaning reveals the Length of the Life [of the Buddha]" (Hokke gengi shakushin (The Explanatory Lots on the 'Mysterious Principles of the Lotus Sutra'' Fascicle 1A) of Myôraku Daishi T.33.820a).

"The Previous Sutras are like the stars; the Doctrine of the Manifestation is like the
moon; the 'Chapter of the Measure of the Life Span' is like the sun. At the time of the 'Chapter of the Measure of the Life Span' the Doctrine of the Manifestation is not up to
it. How much more the Previous Sutras. ... With the Previous Sutras and the Doctrine of
the Manifestation it is still difficult to leave Birth-and-Death. Arriving at the 'Chapter of the Measure of the Life Span' of the Doctrine of the Original [Buddha] one necessarily leaves Birth-and-Death" ('Yakuô hon' tokui shô, STN, v. 1, 340).

"When one looks at it in terms of the 'Chapter of the Measure of the Life Span' of the Doctrine of the Original, apart from the Wisdom of the 'Chapter of the Measure of the
Life Span', the attainment of the [Buddha] Way, both spanning the divisions and within
their spheres, of the various Sutras have the name without the reality" (Shôjô Daijô fumbetsu shô, STN, v. 1, 773-774).

".... in the Sutra of Immeasurable Meanings and the Doctrine of the Manifestation of
the Lotus Sutra it is preached, 'I formerly at the Place of Enlightenment' and 'I for the
first time sat on the Place of Enlightenment.' As to these Sutra texts, when one considers and sees them from the text 'However [...] since I truly attained Buddhahood it has been immeasurable, limitless' of the 'Chapter of the Measure of the Life Span', how can they
not be great lies?" (Shôjô Daijô fumbetsu shô, STN, v. 1,773)

"When one says that the Lotus Sutra is excellent surpassing the sacred teachings of the [Buddha's] Whole Lifetime, it is indeed, because of the 'Chapter of the Measure of the Life Span.' Though one were the foremost crown prince of Jambudvîpa, when one is short-lived one is slighter than grass. Though one were a wise one like the sun disk, when one dies young, one is inferior to a living dog" (Ka en jôgô gosho, STN, v.1, 862-863).

"In the Hokekyô there are likewise two sutras: that is to say, the Doctrine of the Manifestation and the Doctrine of the Original. The difference of the Manifestation
and the Original is the difference between water and fire and Heaven and Earth. For example, there is more difference than the difference between the Previous Sutras
and the Hokekyô. Although there is a difference between the Previous Sutras and the Doctrine of the Manifestation there ought also to be a side where they resemble each other. Among what was preached there are the Eight Teachings. The Perfect [Teaching]
of the Previous Sutras and the Perfect [Teaching] of the Doctrine of the Manifestation resemble each other. The Buddha of the Previous Sutras and the Buddha of the Doctrine
of the Manifestation have differences of the Inferior Response, Superior Response, Recompense Body and Dharma Body in the aspect of First Attainment there are, indeed, the same. Now with the Doctrine of the Original and the Doctrine of the Manifestation
the Master of Teachings differ in being the Distant Past and the First Time, like a an old man of hundred years and a child of one year. The disciples likewise are water and fire.
Not to speak of the priority and posteriority of their lands. So when they intermingle (kongô) the Original and the Manifestation they are those who cannot distinguish water
and fire" (Toki nyudô dono gohenji (Jibyô daishô gonjitsu imoku), STN, v. 2, 1518-1519).

"Now entering the Latter Dharma when the Doctrine of the Original should spread,
the people of the Lesser Vehicle, the Provisional Great Vehicle, and the Doctrine of
the Manifestation, even though they are without fault, they cannot with their Dharma [Teachings or Rites] have assigns (results)" (Toki nyudô dono gohenji (Jibyô daishô gonjitsu imoku), STN, v. 2, 1519).

"There are two methods of contemplation of One Thought is Three Thousand Realms (ichinen sanzen no kampô): one, the abstract (ri); two, the actual (ji). In the time of Tendai and Dengyô it was the abstract; now it is the actual. Since the contemplation (kannen)
is already superior the great difficulties (persecutions) are likewise more intense. That
was the One Thought is Three Thousand Realms of the Doctrine of the Manifestation (shakumon no ichinen sanzen); this is One Thought is Three Thousand Realms of the Doctrine of the Original (hommon no ichinen sanzen). When you approach your end you ought to understand that they differ, differ as far apart as Heaven and Earth" (Toki
nyudô dono gohenji (Jibyô daishô gonjitsu imoku), STN, v. 2, 1522).
 

3) THE TRUE OBJECT OF WORSHIP

Worship only this Eternal Buddha Shakyamuni of the Sixteenth Chapter of the
Hokekyô. (On the altar this can be represented by the statue of Lord Shakyamuni with
the Hokekyô in front, Lord Shakyamuni with the Four Bodhisattvas (Jôgyô and so on),
the Buddhas Shakyamuni and Tahô on either side of the Daimoku with or without the
Four Bodhisattvas, a scroll of the Daimoku, or a mandala copied from or modeled on
those revealed by Nichiren Shônin. However it must be properly consecrated with
the Eye-opening Ceremony (kaigen kuyô).

PROOFS:

"If it is not the right object, even though there is no lying falsehood it likewise does
not form a seed [of Buddhahood]" (Shikan bugyô guketsu 1-4 (T.46.170c) cited in Chû Hokekyô) (The Forms of the Object of Worship).

"Within the whole of Jambudvîpa halls and stupas for which the form and image of the Buddha Shakya of the 'Chapter of the Measure of the Life Span' have been made do
not yet exist. How shall they not appear?" (Hô kyô hô jû ji, STN, v. 2, 1179 -1180)
(Lord Shakyamuni with the Four Bodhisattvas)

"At this time these thousand realms of [the Bodhisattvas] Who Sprang Forth from the Earth will appear and become the side attendants of Lord Shakya of the Original Doctrine (Hommon), and the foremost Object of Worship of the whole of Jambudvîpa shall be established in this country"(Kanjin honzon shô, STN, v. 1, 720).

(Kônichi ama prays for her departed son before Lord Shakya) "So that late Lord Yashirô, though he was an evil person, if the mother who bore him laments and mourns day and night before the Buddha Shakya, how could that person not be at peace [or be saved]?" (Kônichibô gosho, STN, v.2, 1160)

"Japan and so on to the whole of Jambudvîpa should uniformly take the Master of Teachings Lord Shakya of the Doctrine of the Original as the Object of Worship. Which is to say, Shakya and Tahô within the Jeweled Stupa, the various Buddhas outside as well as the Four Bodhisattvas, Jôgyô and the others, are to become the side attendants" (Hôon shô, STN, v. 2,1248).

"I have written a protective amulet for you. The woman Nichigen, the lay donor who
has made and erected one three-inch wooden statue of the Lord of the Three Worlds
the Master of Teachings Lord Shakya. ..... For example, Lord Shakya is the one moon of Heaven and the various Buddhas and Bodhisattvas and so on are reflections floating in the myriad waters. The person who makes and erects one statue of Lord Shakya makes the Buddhas of the worlds of the Ten Directions" (Nichigen nyo Shaka Butsukuyö ji, STN, v. 2, 1623). [This letter shows that Nichiren Shônin praised the creations and worship of statues of Lord Shakya as the one universal Buddha but did not see this as contradicting the bestowal of mandalas, here as an amulet].

"The Sutra is the Hokekyo [ocirc]; the Foremost Great Dharma of Exoteric and Esoteric. The Buddha is the Buddha Shakya the Foremost Supreme Buddha. The Practicer (gyôja) resembles the Practicer of the Hokekyô. The three matters (san ji) having corresponded the single vow of the lay donor will surely be achieved, will it not?" (Niita dono gosho, STN, v. 2,1752) *** [ocirc;]??? [brackets added]

[Praising the monk Master Jibu to his grandmother] "What he worships is the Buddha Shakya; the Dharma he believes is the Hokekyô"(Urabon gosho, STN, v. 2, 1776).

"I should certainly make appeal before the Master of Teaching Lord Shakya [concerning the in action of the Sun and Moon Gods]" (Myôichi ama gohenji, STN, v. 2, 1783).

"Question: ... What is the form of the Dharma?

"Answer: ... The Object of Worship erected in the 'Chapter of the Measure of the
Life Span', the Master of Teachings Lord Shakya of the Inherent Uncreate Bodies
Who since the time past kalpas as many as the dust of countries touched or not by the
dust of five hundred of myriads of kotis of nayutas of asamkheyas of great trichiliocosms (gohyaku jindengô) has had a profound and close link with this Saha Land, is this"
(San daihi hö shô, STN, v. 2, 1864 ).  ???  Please look at  the end [is this]??

{This text may be a forgery; however, it shows that, even if it is a forgery, the early generations of Nichiren Shônin's disciples acknowledged the Eternal Lord Shakya as
the specific Buddha linked to our world].

"....the Eye-opening Offering of painted-image and wooden-image Buddhas should be limited to the Hokekyô and the Tendai Sect" (Shijô Kingo Shaka Butus kuyô ji, STN,
v. 2, 1183).

It is the Tendai Sect alone that acknowledges Lord Shakyamuni as the True Object
of Worship (526-527, 2342).

[Note Nichiren Shônin uses the expression "Tendai Sect" to mean the orthodox
doctrine centered on the Hokekyô; he is not endorsing either the degenerate form
of Tendai centered on Esoteric and other practices after the time of Saichô (Dengyô
Daishi) nor is he even promoting a return to the Shakumon-oriented doctrines of the old orthodox Tendai teachers up to Dengyô Daishi's times, for the Tendai scholars' are like "last year's almanac" (kozo no koyomi) and "yesterday's food" (kinô no jiki) (Ueno
dono gohenji, STN, v. 2, 1634); the precepts established by Dengyô Daishi at Hieizan are likewise useless: "The Perfect Sudden Precepts (endonkai) of [Hi]eizan are, furthermore, perverted by Jikaku's blasphemy against the Dharma; because those Perfect Sudden precepts are also the Great [Vehicle] Precepts of the Doctrine of the Manifestation, they are not for the capacities of the present time; by no means are they something that would be successful" (Shimoyama goshôsoku, STN, v. 2, 1344)].

4) THE PRINCIPAL PRACTICE

The central practice is receiving and keeping the Daimoku (literally the 'Title'), Namu Myôhô renge kyô, with utmost faith expressed by chanting. The Daimoku is expressed by oral chanting because this world in which we live is dominated by the faculty of hearing (the phenomenon of sound). We should do this because the Daimoku ('Myôhô renge kyô') fully contains all the merits and qualities of the Eternal Buddha Shakyamuni, which He grants to us. We should understand that when we receive and keep this Daimoku, we are bound to be persecuted.

PROOFS:

"... the Two Dharmas of the Causal Practices and Effect Virtues of Lord Shakya are fully possessed in the Five Characters 'Myô hô ren ge kyô'; when we receive and keep these Five Characters He spontaneously yields and assigns [to us] the merits of those Causes and Effect" (Kanjin honson shö, STN, v. 1, 711).

"One receives because of faith; one keeps because of recalling" (Hokke mongu (Text Commentary on the Lotus Sutra) T.34.107c).

"The people who hear and receive this Sutra are many; the people who, as they
have truly heard and received it, though great persecutions come, keep it in memory
and do not forget it are few. To receive it is easy; to keep it is difficult. Therefore,
attaining Buddhahood lies in keeping. The persons who would keep this Sutra keep
it with the understanding that they shall encounter persecution. [There is no doubt that]
'And so will quickly obtain The Supreme Buddha Way' ["Chapter of the Jeweled Stupa"
11 (T.9.34b)]. To recall 'Namu Myôhô renge kyô' which is the Great Matter of the
Buddhas of the Three Eras [Past, Present, and Future] we call 'keeping.' In the Sutra
it says, '[We] shall guard and keep what the Buddha has entrusted.' ["Chapter of the Practices of Peaceful Joy"(T.9.36c)] Tendai Daishi says, 'One receives because of
faith; one keeps because of recalling.' [see above]. It also says, ****[There is no doubt that]???

'This Sutra is difficult to keep;
If there is one who keeps it even for short while,
I shall at once rejoice
And the Buddhas shall likewise do so' "
["Chapter of the Jeweled Stupa" 11 (T.9.34b)]
(Shijô dono gohenji, STN, v. 1, 894).

"Each person of Japan and so on to the Land of Han, the Yue-zhi [India], and the whole
of Jambudvîpa [the continent where humans dwell], regardless of whether they have wisdom or have no wisdom, should uniformly abandon other matters and chant 'Namu Myôhô renge kyô'" (Hôon shô, STN, v. 2, 1248).

5) THE AUXILIARY OR SUPPLEMENTAL PRACTICES

The auxiliary practice to increase faith is reading and reciting the Hokekyô, especially
all or parts of Chapters Two and Sixteen and study to the best of one's capability.

PROOFS:

"Especially among the twenty-eight chapters the excellent and auspicious ones are the 'Chapter of Expedience' and the 'Chapter of the Measure of the Life Span.' The remaining chapters are branches and leaves. So among your constant works is to read the prose lines of the 'Chapter of Expedience' and the prose lines of the 'Chapter of the Measure of the Life Span'" (Gassui gosho, STN, v. 1, 290).

"I have written and presented to you the 'Chapter of Expedience'"(Soya nyudô dono gohenji, STN, v. 1, 912).

6) PROPAGATION AND DEFENSE OF THE TRUE DHARMA

The merit of this true teaching is not for oneself alone: try to spread the doctrine to
the best of your ability, especially through shakubuku against wrong doctrines. (This
is primarily the duty of priests but lay people should do it to the extent that they can). Anyone who properly spreads this Sutra even a little becomes thereby a "Messenger
of the Buddha."

PROOFS:

"If these good sons, good daughters can after My Extinction secretly even for one
person preach even as much as one line the Dharma Flower Sutra, you should know these persons then are the Messengers of the Tathagata, sent by the Tathagata, performing the Tathagata's work" (Hokekyô, "Chapter of the Dharma Teacher" 10 (T.30c).

"If there is a good bhikshu who sees those destroying the Dharma, but sets it aside and does not upbraid, drive out, and accuse and deal with them, you should know this person
is a hateful enemy in the midst of the Buddha Dharma" (Great Parinirvana Sutra 3 (T.12.381a)).

"Those who have obtained a human body, which is difficult to receive, and who happen
to have left the household life, who have studied the Buddha Dharma but who do not
attack those who blaspheme against the Dharma but vainly spend their nights and days
in disporting and playing and idle talk are beasts who have put on the skin of Dharma teachers. Though they borrow the name of 'Dharma teachers' to make their way through the world and nourish themselves, there is not one instance of their turning out to be Dharma teachers. They are thieves who steal the name of 'Dharma teachers.' They
should be ashamed. They should be afraid" (Matsuno dono gohenji, STN, v. 2, 1272).

"But for your person as a householder the essence is for you to chant 'Namu Myôhô
renge kyô' with no other thought and also to make offering to the monks. And also, if it
is according to the Sutra text, one should also 'expound it according to their strength', shouldn't one?" (1273)

7) AVOIDANCE OF COMPLICITY

To avoid complicity (yodôzai), do not give religious offerings to other sects or religions or receive the religious offerings from those who do not accept the above doctrine and do not attend the services of other sects.

PROOFS:

"If there are bhikshus, bhikshunîs, upasîkas, upasîkâs, who put forth coarse, evil words
and blaspheme the True Dharma, and creating this grave karma, never repent and have no penitence in their minds.... in that True Dharma they never have the mind to guard, spare, erect or establish but disparage, attack, slight and belittle and have many errors and faults in their words.... these also one names, 'heading towards the way of the icchantikas.' Only excluding classes of icchantikas such as these, if one donates to the remaining ones, it is to be praised" (Great Parinirvana Sutra 10: T.12.425a-b).

"If they are blasphemers, one ought not to abide together with them and likewise
not approach and be intimate with them; if one approaches and is intimate and abides together with them, at once one heads toward the Avici Hell" (Jûrinkyô (Sutra of Ten Wheels), "Chapter of the Multitude of Good Appearances" (T.13.704b, cited at Nambu Rokurô dono gosho, STN, v. 1, 487; Chû Hokekyô, v. jô, 2-79).

"Although nourishing (yashinau) the monks of the various sects of the Tendai,
Shingon, and others of the present age outwardly appears, indeed, to be good [karmic] roots, inwardly it is a great evil surpassing even the Ten Evils and Five Rebellious [Sins]"
(Chie bôkoku gosho, STN, v.2, 1130).

"Only one should exclude and put away the blasphemous offerings of those of the Shingon, Zen Sect, Nembutsu and so on. For example, they are like adhering to and reverencing the Emperor Shakra [King of the Devas or Gods] while exalting and esteeming the asuras [the enemies of the Gods]"(Jômyò shônin gohenji, STN, v. 2, 1300).

8) ASSOCIATION WITH ORTHODOX FRIENDS AND TEACHERS

Associate with and study the doctrine only with priests who uphold these correct teachings.

PROOFS:

"Abandon evil [spiritual] acquaintances; be intimate with and draw close to good [spiritual] friends"(Hokekyô "Chapter of the Parable" 3: T.9.16a).

"If there is a bodhisattva protecting evil people, unable to correct and punish them,
causing them to increase their evil so that they trouble and confuse good people and
defeat and destroy the True Dharma, this person in reality is not a bodhisattva. Outwardly he manifests a false disdain, always saying these words, 'I am practicing forbearance.'
That person, when life ends, together with the various evil people, shall fall to hell" (The Hokekyô anrakugyô gi (T.46.701c-702a) of the second Tendai patriarch Nangaku Daishi (Eshi or Hui-ssu: 514/515-577) , cited by Nichiren Shônin in the Nambu Rokurô dono gosho (STN, v. 1, 487)).

This faith is the basic teaching and practice preached by Nichiren Shônin, restored by Nichjû Shôshi and upheld by the old Myômanji (Kempon Hokke) teachers and martyrs. Those who uphold this doctrine today are their successors for they have received the "Succession through the Scrolls of the Sutra" (kyôgan sôjô).
 
 
 
 

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