[General Guideline of HBS]
Rev. Nisso Fukuoka
— Shishinjo written by Nichiryu Shonin— 843
What should be revered as the Object of Worship differs with the time and place. In the remote past, the Fine Dharma is the object of worship because the Buddha Shakyamuni is in the midst of his practice of Buddhism. Bodhisattva Jogyo as the previous incarnation of Buddha Shakyamuni is merely a saint who was born of the Dha.rma. As far back as three thousand years when Buddha Shakyamuni appeared in this world, Shakyamuni and Bodhisattva Jogyo who were born of the Dharma were both included in the Object of Worship. The then disciples of both Buddha shakyamuni and Bodhisattva Jogyo were all made to perform their duties to manifest the merits of the Object of Worship. It was because Buddha Shakyamuni had attained enlightenment and Bodhisattva Jogyo was manifesting the previous incarnation of Shakyamuni that they both were included in the Object of Worship. In the period of the Last Dharma, as in the example given by the great Mandala written by Nichiren Shonin as the object of worship, all the saints who attained enlightenment during the lifetime of Buddha Shakyamuni are included in the Object of WoFship together with the Daimoku and buddhas and bodhisattvas who appeared in the primordial and the provisional divisions of the Lotus Sutra. This is the natural thing to be expected since the Object of Worship means the ideal and model of our Buddhist practices.
— Shishinjo written by Nichiryu Shonin— 843
— Gukyosho written by Nichiryu Shonin — 845
Now in the period of the Last Dharma, the great Mandala of Namu‐myohorengekyo is the Sacred Object which Nichiren Shonin and his followers worship. Having ignored this fact, however, the Fuji Branch (the Nichiren Shoshu) enshrines the statue of Nichiren Shonin only as if it were the Object of Worship. They are absolutely wrong.
— Gukyosho written by Nichiryu Shonin — 845
— Anrakusho — 863
The Daimoku is Myohorengekyo. Its substance proves to be what embraces the profound truth that all existences in the universe mutually contain all others in themselves and their efficiency is all included in a moment's thought, even in the minutest existenoe. The Fine Dharma is the same as `Buddha—nature' which comes out in the mind of a believer when he or she is chanting the Daimoku. Also the Fine Dharma is the very truth that Buddha Shakyamuni perceived. Thus the Daimoku enables us to realize that the law running through the whole universe which Buddha Shakyamuni had perceived is the same as `Buddha—nature' of ours. It is an inestimable blessing!
— Anrakusho — 863
— Daizoichiyo — 863
Those who have no knowledge of the reason simply regard `Namu‐myohorengekyo' as the title of a sutra, but it is wrong. Namumyohorengekyo is neither characters nor meaning which the characters suggest. It is the original entity which produces and develops a sutra in eight fascicles, covering 28 chapters written in 69,584 characters. Therefore it is called the profound secret principles enshrined deep in the bottom of the writings of the sutra. Namumyohorengekyo is none other than the Buddha's enlightenment or his life. Isn't it a matter for deep satisfaction that you can listen to such a precious teaching as this, having obtained a human body. Casting away your self—pride and prejudice, you should exclusively chant Namumyohorengekyo entrusted to Bodhisattva Jogyo and nothing else.
— Daizoichiyo — 863
— Kaidoyoketsu — 869
If one chants Namumyohorengekyo 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, this one practice based on chanting the Daimoku will produce all kinds of merit. If one listens to the chanting voice for even a moment and can surely attain the Buddhist Way, how much more so will it be if you feel grateful for the Daimoku in your mind. That one thought of faith will lead you to get to the Buddha‐land. The Buddha's enlightenment is attained in chanting the Daimoku. As a result, the three poisons (greed, anger, stupidity) with which our hearts have been stained are all eradicated, and also the five sins (to kill, to steal, to satisfy lust, to tell lies, to use indecent language) which have been accumulated since the past and are now lurking in ourselves will be eliminated through a moment's thought of faith when chanting the Daimoku. Ordinary men as they are will be given the Buddha's merit. Nichiren Shonin said that practitioners of the Lotus Sutra would be able to become a buddha without extinguishing evil passions and mortifying the five desires. How fortunate we are!
— Kaidoyoketsu — 869
— Gojo Sho written by Nichiryu Shonin— 871
The spirit of the Honmon Butsuryu Shu is to practice exclusively chanting the Daimoku, the quintessence of the Lotus Sutra, without reciting the whole passages or even excerpts of the Lotus Sutra. This is the practice which the primordial Buddha had performed in order to attain enlightenment. And also this is the method of practice shown by Bodhisattva Fukyo for beginners in Buddhist practice. The Bodhisattva Fukyo did not recite the passages of a sutra but just worshipped the Buddha—nature inherent in all living beings, chanting the Fine Dharma, the Daimoku, alone and therefore he was abused violently by people who said; `Who the devil is this ignorant Buddhist monk? Wherever does he come?' According to the Bodhisattva Fukyo and what he had done, our sect regards the innocent or genuine faith and chanting the Daimoku as the most important Buddhist practice.
— Gojo Sho written by Nichiryu Shonin— 871
— Gukyosho — 871
Namumyohorengekyo is the mystic phrase buddhas alone know its profound meaning. It is an expression of the enlightenment attained by both Buddha Shakyamuni and Bodhisattva Jogyo. This is substantiated in the second fascicle of *Discourse on Mahayana Meditation and Contemplation which says that Dharani (secret word) meaning Namumyohorengekyo is another name of Meditation on the Truth Expounded in the Lotus Sutra.'
— Gukyosho — 871
Note:*Discourse on Mahayana Meditation and Contemplation or Makashikan written by Great Master Tendai.
18. Selected Writings of Nichiryu Shonin and Nissen Shonin 41 - 50
- [TOP]
- 41. - Shishinjo written by Nichiryu Shonin - 843
- 42. - Gukyosho written by Nichiryu Shonin - 845
- 43. - Anrakusho - 863
- 44. - Daizoichiyo - 863
- 45. - Kaidoyoketsu - 869
- 46. - Gojo Sho written by Nichiryu Shonin - 871
- 47. - Gukyosho - 871
