[General Guideline of HBS]
Rev. Nisso Fukuoka
— Myojitokubun sho — 695
Believers are able to worship Tranquil Light as they sit when they chant Namumyohorengekyo, thinking of nothing but the Sacred Object. In such a moment their hearts are visiting the Pure Land in the Sacred Object. Then, Iooking back with bliss in their hearts to this Saha World, they come to realize that the Saha World where they have endured various afflictions and pain so far is in fact the land of Tranquil Light as it is. How deeply they are moved! The place where they are now practicing the Buddhist Way is within the territory of the Buddha Land, that is, a part of the Buddha Land which was constructed for buddhas who return to their previous incarnation as bodhisattvas in order to save the unenlightened in the Saha World. One who has no faith sees the Saha World full of pain, while those who have faith realize that the Saha World is the perfect place for Buddhist practice.
— Myojitokubun sho — 695
— Butsuryu yodan — 695
Not only believers but also unbelievers live in this world where the Fine Dharma is propagated. For believers this world is the desirable place for Buddhist practice but for unbelievers it is nothing but a defiled world filled with suffering. Bodhisattvas are born into this world time after time in order to save people.
— Butsuryu yodan — 695
— Shoshudagoku sho — 737〜739
Fools who do not have enough knowledge of Buddhism and lack worldly discretion tend to say knowingly as follows:
A ballad goes; when rain and melted hail, snow and ice flow into a mountain stream, these become the same water after all. An old song says; at the foot of a mountain there are many mountain paths which lead climbers to the same top of the mountain, where they can enjoy the same view of the only moon. According to what the ballad and the old song suggest, even though there is a great variety of Buddhist denominations, they come to the same thing because Buddhist teachings were all expounded by Buddha Shakyamuni. As a result, there is no use in discussing about superiority or inferiority, and profundity or superficiality of each Buddhist teaching.
On examination of the matter, this is a misunderstanding about the meaning of the old songs. The true meaning is that snow and ice are none other than water because they are what water is turned into when the temperature gets to the freezing point. Thus various sutras are only the expedient in order to expound the Lotus Sutra. These various sutras are doomed to be included and to become one with the great teaching of the Lotus Sutra. That is very well said. In the lifetime of Buddha Shakyamuni, his disciples who had studied various sutras were all given permission equally to attain Buddhahood only when they studied the Lotus Sutra. Sariputra (one of the ten great disciples of the Buddha) became Tathagata Keko and Kassapa (one of the ten great disciples of the Buddha) became Tathagata Komyo respectively after attaining Buddhahood in the Lotus Sutra and not in other sutras. You must know that the power of various sutras are made into one with the Lotus Sutra. On the contrary, believing in the teaching of the Pure Land sect is compared to the fact that one regards ice as water and drinks it as it is, cutting one's throat. If they drank water, their throats would not be hurt by ice. In this case, water is the original Lotus Sutra into which various sutras (ice) have melted. Needless to say, they are to obtain merit of various sutras which are contained in the Lotus Sutra. No matter how it seems to be true, provisional teaching is provisional. We must realize that the existence of provisional teaching is only justified by the Lotus Sutra.
— Shoshudagoku sho — 737〜739
— Kenhobo sho — 755
The Sacred Object of Worship must be the Daimoku (the sacred title of the Lotus Sutra), which is revealed in the primordial eight chapters of the Lotus Sutra, is entrusted to the Bodhisattva Jogyo and plants in the minds of all living beings the seed, the genuine cause of Buddhahood. Our sect worships this Sacred Object. I would like to explain this in accordance with documentary records. It is written in Kanjin Honzon Sho (or The Object of Devotion for Observing the Mind Established in the Fifth Five—Hundred—Year Period After the Thus Come One's Passing) written by Nichiren Shonin:
'This Sacred Object was not revealed in the fourteen chapters of the provisional teaching portion of the Lotus Sutra. The Buddha entrusted it to Bodhisattva Jogyo and bodhisattvas of a thousand worlds welling up out of the eath in the primordial eight chapters of the Lotus Sutra.'
Further it says:
'Such a sublime Sacred Object was revealed only in the primordial eight chapters of the Lotus Sutra.'
It is written in Shishin Gohon Sho (or On the Four Stages of Faith and the Five Stages of Practice) written by Nichiren Shonin:
'We may set aside the teachings contained in the *preparation and revelation section. That brings us to the *transmission section which constitutes a clear mirror for the Latter Day of the Law and is most to be relied upon (in determining this matter).'
Notes:
*the preparation and revelation section
= chapter 16 'Life Span of the Tathagata' and the first half of chapter 17 'Discrimination of Merits'
*the transmission section
= chapter 21 'The Supernatural Power of the Tathagata' and chapter 22 'Entrustrnent'
Therefore it was for people in the lifetime of the Buddha to attain Buddhahood that Buddha Shakyamuni expounded the part of the Lotus Sutra which consists of the one chapter and two halves of two chapters ( the latter half of chapter 15 'Welling up out of the Earth', the whole chapter 16 'Life Span of the Tathagata', and the first half of chapter 17 'Discrimination of Merits'. The Daimoku revealed in the primordial eight chapters of the Lotus Sutra and entrusted to the Bodhisattva Jogyo was exactly for the benefit of us in the latter days. So the Daimoku revealed only in the one chapter and two halves of two chapters is not worthy of the true object of worship. The doctrine based on 'the one chapter and two halves of two chapters' is, therefore, wrong.
— Kenhobo sho — 755
— Butsuryu Yodan — 761
Why does this sect use as its name Daimoku which is revealed in the primordial eight chapters of the Lotus Sutra and entrusted to the Bodhisattva Jogyo?
Nichiren Shonin says in his Kaimoku sho (the Opening the Eyes), “Had it been not for chapter 16 'The Life Span of the Tathagata' of the Lotus Sutra, it must have been as if there were neither the sun nor the moon in the sky and human beings were without souls.", showing there is the life of Buddha, that is, Daimoku the seed of buddhahood, there in 'The Life Span of the Tathagata'. It was, however, not until chapter 21 'The Supernatural Powers of the Tathagata' which, Nichiren Shonin said, was a matter of great personal importance to him was expounded that Daimoku became the Daimoku which plants in the minds of all beings the seed, the genuine cause of Buddhahood. In this chapter Daimoku was entrusted to Bodhisattva Jogyo by Buddha Shakyamuni, which means that Daimoku has already been out of the Buddha's hands and transmitted to Bodhisattva Jogyo. The importance of chapter 16 `The Life Span of the Tathagata' lies in its true intention which was kept in the back of the superficial purpose to allow people in the lifetime of the Buddha to realize the fruition of Buddhahood. The true intention was to reveal that the Daimoku which plants in the minds of all living beings the seed, the genuine cause of Buddhahood has been enshrined in the bottom of this chapter for the sake of people after the Buddha's decease. According to Ongikuden (the collection of Nichiren Shonin's oral instructions of doctrine), it is in `the Supernatural Power of Tathagata' that the Daimoku enshrined in 'The Life Span of the Tathagata' appeared for the first time on the surface. Therefore, the Daimoku by the Chapter Sixteen School (the Nichiren Shoshu and the Soka Gakkai of today) whose fundarnental doctrine is based on chapter 16 'the Life Span of the Tathagata' has not yet been transmitted to our hands even though it is the Fine Dharma which plants the Buddha Seed, but it is still possessed by the Buddha. Only by regarding 'the Life Span of the Tathagata' and 'the Supernatural Powers of the Tathagata' as one set as the Eight chapter School (the Butsuryu Shu) did, the significance of Geshu (to plant in the minds of all beings the seed, the genuine cause of Buddhahood) comes into existence.
— Butsuryu Yodan — 761
— Shijo sho written by Nichiryu Shonin — 767
How should be a correct interpretation upon Buddhist scriptures given? It is to realize that the Buddhist mission was entrusted to Bodhisattva Jogyo in the primordial eight chapters of the Lotus Sutra. To put it in another way, we should understand that the Buddhist mission is to plant in the minds of us, all beings, the seed of the Fine Dharma, the genuine cause of Buddhahood, after the Buddha's decease. By interpreting like this, the true intention of the Lotus Sutra is clearly and completely understood. This Buddhist mission is the only word that would describe the appearances of all the buddhas and bodhisattvas as well as Buddha Shakyamuni in the Saha World. The essential point of Kanjin Honzon Sho is nothing but this.
— Shijo sho written by Nichiryu Shonin — 767
— Butsuryu Yodan — 803〜805
Our sect is called Butsuryu Shu since it has been founded on the Primordial Teaching Portion of the Lotus Sutra. The name of our sect shows that the religious characteristics of our sect is fundamentally different from those of other sects whose founders' personal utterance brought about setting up their sects. Great Master Dengyo had already said in his Hokke Shuku that the Lotus School is the Butsuryu Shu. The word 'shu' means the most important or the highest. Buddha Shakyamuni, the founder of Buddhism, decided himself that the highest and prime sutra must be the Lotus Sutra. From this viewpoint the Lotus School is the religion founded by Buddha Shakyamuni, so it should be named `Butsuryu Shu'.
Some people say `Then we may fairly and simply call it Hokke Shu. Why is it called Primordial School? It is because we should distinguish it from Provisional School which has previously been established. The Provisional Sohool is the Tendai Sect founded by Great Master Tendai. The Tendai Sect advocates the doctrine based on the provisional division of the Lotus Sutra, concealing the doctrine based on the primordial division of the Lotus Sutra, and explains the whole of the Lotus Sutra according to the provisional teaching division. They make it a principle to accept that the primordial and provisional divisions of the Lotus Sutra are equal to each other in terms of revealed spiritual truth. This is because the people in that age (the Semblance Dharma) had already been taught the Fine Dharma (Myoho) in the beginningless past and so Buddhism had only to perform its duty to cultivate the Buddha Seed which had been planted in the minds of the then people, as that age was so—called the period of the Semblance Dharma, during which period the Tendai Sect had its innings. To sum up, the Lotus School based on the noumenal teaching of the provisional division was able to serve the purpose. The Tendai Sect had, however, realized that there was a clear differentiation between the noumenal Buddha Seed in the provisional division and the phenomenal Buddha Seed in the primordial division which is to give the last vital touch to the former.
Some time went by and when the Primordial School appeared, the matter of superiority and inferiority came into question. As for the scriptures, the one chapter and two halves of two chapters of the Lotus Sutra were selected. Then Namumyohorengekyo enshrined there was educed and entrusted to Bodhisattva Jogyo in order that he might propagate it in the period of the Last Dharma. Thereby, this Fine Dharma has become the Primordial law which plants the Buddha Seed in the minds of us, all beings, in the period of the Last Dharma. The one chapter and two halves of two chapters including `The Life Span of the Tathagata' belong to the primordial division but the necessary procedure for propagating the Fine Dharma in the period of the Last Dharma was not taken there, so it only served the purpose in allowing people in the lifetime of the Buddha to attain Buddhahood. It does not aim at the salvation of people of the present day. It is the primordial division that clarifies the significance of planting the seed, the genuine cause of Buddhahood in the minds of all beings, therefore, even the one chapter and two halves of two chapters including 'the Life Span of the Tathagata' can hardly escape the criticism of being Shakumon—tic (having a touch of the provisional division) since the significance of planting the seed in the minds of all beings has not been announced there. The true primordial teaching is manifested in the primordial eight chapters of the Lotus Sutra in which chapters the genuine seed (cause) the Primordial Buddha in the remote past had planted is reproduced. The Daimoku manifested only in the primordial eight chapters becomes the Buddha Seed which gives a shock and awakens the Buddhanature inherent in all sentient beings. It is only when this reason is fully understood that the true value of the Butsuryu Shu in propagating the Fine Dharma entrusted to Bodhisattva Jogyo is definitely revealed.
— Butsuryu Yodan — 803〜805
— Honmon—Butsuryu—Ko Koshi — 805〜807
Since the Primordial School is a religious sect established by the true Primordial Buddha in the remote past, it is called the Butsuryu Shu. This is simply described in a text quoted from the Lotus Sutra;`This sutra is the King of all the Buddhist scriptures and the greatest sutra.' And because this sect guides people on to the Buddhist way by preaching this matter, it is called the Butsuryu Sangha.
The Butsuryu Shu worships Namumyohorengekyo as the Sacred Object (Daimoku Honzon), that is, the great Mandala containing all the teachings in the universe, to which is given a scriptural evidence in 'The Supernatural Powers of the Tathagata' of the Lotus Sutra;`all the teachings of the Tathagata are revealed and expounded explicitly in this sutra.' Nichiren Shonin said in his Shishin Gohon Sho that Myohorengekyo does not represent the sutra text, nor is it the meaning, and that it is none other than the intent of the entire sutra. Further he said that this is not only an objective truth but also the world of immeasurable merits inherent in the minds of people engaged in practicing the Lotus Sutra. One's behavior and deeds are caused by the function of the mind. If we focuse our minds on Namumyohorengekyo, the Sacred Object of Worship and chant the Daimoku in order to shake off delusion and calm our minds, we will be able to obtain an unwavering view of life, never fearing to die, and returning to one's right mind. This is indeed the great way directly leading to the state of Buddhist enlightenment by sheer force of faith. If everyone thus returns to the Buddha mind, there will be no one who strays from the path of right, accordingly the ideal of a peaceful world will be attained. The day will soon come when those who accumulate day and night the merits of their pious acts or religious practice will enjoy visiting the Pure Land.
Confucianism also teaches as follows; it depends on whether each person's heart is in the right place or not that peace reigns over the realm. Much more Buddhism is the teaching which sets people right by the law of cause and effect in the past, present, and future, thus improving the present world and promising the security for life after death. That is why one Buddha or one Saint is not enshrined and worshipped in our sect, but the Fine Dharma, the great master to buddhas and bodhisattvas, is ordained as the Sacred Object of Worship in accordance with the scripture and the spirit of Nichiren Shonin when he established this sect.
— Honmon—Butsuryu—Ko Koshi — 805〜807
— Honmon Butsuryu—ko Koki no Raiyu— 807
As early as seven years after the decease of Nichiren Shonin, there appeared different views as to whether the primordial and provisional divisions of the Lotus Sutra equal to each other or the primordial division is superior to the provisional division. When this religious controversy heated up, Nichiryu Shonin appeared and pointed out the falsity of conventional Buddhism, thus reestablishing the true religious sect based on the primordial eight chapters of the Lotus Sutra in accordance with Nichiren Shonin's intention. If the things had kept on like that, the folllwers of our sect would have been happier chanting and practicing in accordance with the teaching of both Nichiren Shonin and Nichiryu Shonin. On the contrary, it was not long before some began to say that living beings in the realm of animals such as dogs and cats could become buddhas with their present bodies by force of merit—transference, which is a fallacious argument because becoming a buddha with one's present body is made possible only in the realm of man where one can perform religious practice and chanting. Dogs and cats without having faith can not perform the practice of bodhisattva in the realm of animals. The prospect of reformation in the confused Buddhist circles was still far from certain. Thereupon I finally arrived at a definit decision and founded the Honmon Butsuryu Sangha on the twelfth of January in the fourth year of Ansei (1857) at the residence of Asashichi Tanikawa (Happon—do) in order to restore the righteousness of our sect. I don't hesitate to say positively that the righteousness of our sect was made crystal clear through Buddha Shakyamuni's scriptures, Great Master Tendai's elucidation, and the writings and instructions of both Nichiren Shonin and Nichiryu Shonin. This is exactly how I have founded the Butsuryu Sangha.
— Honmon Butsuryu—ko Koki no Raiyu— 807
— Honmon Butsuryu—ko Koki no Raiyu — 809
At the age of 32, Nissen got to receive religious instruction from Nichiyo Shonin whom I Iooked up to as my preceptor. Nichiyo Shonin was the head priest of Ryusenkyoji temple in Tsukui, Awaji island (Hyogo Prefecture). Then I thoroughly investigated the real situation of the Lotus School and found that it was so terrible as the priests had lost moral sense and their spirit as priests. I was completely at a loss what to say. It was exactly because of this that I founded the Butsuryu Sangha, denouncing the injustices done by many schools of the Nichiren sect.
— Honmon Butsuryu—ko Koki no Raiyu — 809
14. Selected Writings of Nichiryu Shonin and Nissen Shonin 01 - 10
- [TOP]
- 01. - Myojitokubun sho - 695
- 02. - Butsuryu yodan - 695
- 03. - Shoshudagoku sho - 737〜739
- 04. - Kenhobo sho - 755
- 05. - Butsuryu Yodan - 761
- 06. - Shijo sho written by Nichiryu Shonin - 767
- 07. - Butsuryu Yodan - 803〜805
- 08. - Honmon-Butsuryu-Ko Koshi - 805〜807
- 09. - Honmon Butsuryu-ko Koki no Raiyu - 807
- 10. - Honmon Butsuryu-ko Koki no Raiyu - 809
