[The Way of HBS]
How to practice, How to live
as a HBS Practitioner
Rev. Nisso Fukuoka
Buddhism viewpoint and Christianity viewpoint
Following is a discussion session between Reverend Nisso Fukuoka, Kofuji Temple, and Senri Izumoto, a parishioner of HBS. Reverend Nisso Fukuoka, hereafter referred to as Nisso, is engaged in spreading the teachings of the Lotus Sutra in foreign countries. Senri Izumoto, hereafter referred to as Senri, is a graduate of George Washington University, Washington D.C.
Senri: I am a fourth generation parishioner of HBS. I prayed as a child before the altar becames of my parents' persuasion. I had, as a child, a soul for religion, but I had no knowledge about HBS's doctrine until several years ago.
Nisso: One must have some basic knowledge of Buddhism, the Lotus Sutra and a foreign language capability, especially English to be able to spread the teachings of the Lotus Sutra in foreign countries.
Senri: As a child, I was told that just praying in front of the altar and listening to Nissen Shonin's teachings would offer bountiful benefits. That was all I knew about the HBS religion. My friends in the U.S. who were without knowledge about HBS, usually asked me, “What do you do?" or “Why do you do such things?" A general explanation that a faithful belief in my religion and praying at the temple would bring meritorious benefits, wasn't enough. Invariably, their comment was, “There is no difference between your religion and others.
The backbone of the religion
Nisso: That's right. Thus, one should know about their religion to some degree in order to explain them to others.
Questions differ between countries and age groups. For example, people in Italy who are deeply influenced by Christianity, inquire about the differences between Christianity and Buddhism. It is the same in America, a strong Protestant country.
Senri: A friend of mine who was a graduate student commented on how difficult it is for Japanese to study Western philosophy. He felt that it was essential for one to have a basic understanding of Christianity since western philosophy contained Christian doctrine.
Nisso: Prior to Christianity, philosophers like Socrates and Plato struggled whether to question or accept Greek polytheism. In order to study Asian philosophy, one must have some understanding of Buddhism, Confucianism, and Hinduism. Similarly, unless one has some fundamental knowledge of Christian doctrines, it is difficult to understand why the philosophers in other countries are so adamant about debating such themes
Even in the field of Renaissance art, there was feuding among Christians. The Renaissance denoted the rehabilitation of humanity from Christian subjugation. The Renaissance was an emancipation from that struggle. To elaborate further, modernization is the realization of emancipation from Christianity's monotheism.
Religion plays a great part in human sense of values. It influences the ways in which we think and live. Westerners are influenced by Christianity, and Asians by Buddhism.
Christians believe that there is a God who created nature, animals, and man. And consequently, there is a belief that man can control nature and animals. Through man's ingenuity of reformation of nature, various modern conveniences were developed in European counties and they promptly became the most advanced industrial nations in the world. It is said that Christianity laid the foundation for industrialization.
On the other hand, Buddhism's hypothesis is man, animals, and nature are one body; borderless and linked together. They are not creations of God. Buddhism's fundamental thought is that man is a part of nature and to that end we must live harmoniously with it. We must not tamper with nature either.
Difference in Views of Nature
Nisso: In the past, a church was built in a prominent part of the city so that other buildings could be built around it; The church bell that resounded throughout the city was used for gathering people.
The Japanese built their livelihood to blend in with nature's rivers, sunshine, and forests. The homes were normally built along a side of a river.
Senri: A novelist, the name I forgot, said that Eastern and Western views on nature differed greatly. In the West, since God created man and nature, they are of the opinion that even man—made environment is a creation of God. It is the reverse in Japan. It is even considered wrong to lend a helping hand to nature, let alone to process it.
Nisso: In Europe, people view God as a distant heavenly being. They do not believe that spirits exist in all existences created by God. To the Japanese, however, nature itself is a spiritual body Thus, in Japan, they are fearful of nature. A large tree is often looked upon as a spiritual nature of God and often, a sacred rice—straw rope with interwoven tassels of cut white paper is tied around the tree to honor it as a deity. There is no such tradition in Christianity.
Senri: That is exactly so. The Japanese thinking is that God's spirit dwells in all existences, but not so by Western thinking.
Image of God
Nisso: Originally, Christianity was born in a desert like climate that hardly provided any material blessings. To people born in such climate, their need is to ameliorate the desolate condition. They are constantly looking at heaven. They traveled gazing at stars to calculate their positions and constantly asking for rain. Thus, their image of God is an angry God that is constantly looking at them from above and punishing them.
Senri: It is similar to that of Judism.
Nissso: God punishes people because He feels they commit various sins, and the people are constantly begging for pardon. They pledge allegiance to God to be free from punishment. On the other hand, we, in exchange for revering Buddha, ask for salvation. And through such thinking, a sense of reverence for the religion is born.
In Northern India where Buddhism and Shakymuni Buddha were born, the climate is mild and most favorable for growing rice crops. Living in such a climate where many blessings are offered, a sense of salvation existed. In the Lotus Sutra, for example, the Bodhisattvas that rose from the earth were symbolized as Bodhisattvas of salvation. Thus, it can be noted that nature and climate mutually played a great role in the birth of religion.
Whether the various parables elucidated in the Lotus Sutra are reality, imagination, or just symbolism, they are very difficult to fathom.
For example, in Chapter 1 of the Lotus Sutra, it is said that Shakyamuni Buddha emitted a ray of light from between his eyebrows to the lands in the East based on his understanding of events of the past world. One should understand that there is a connection between the past existences with the present existence — the ups and downs of life — and future existence.
In Chapter 11, it is elucidated that a “Treasure Tower" that arose from the ground was suspended in mid—air. It is difficult to believe that such an incidence actually happened, but therein contained a hidden message. Shakyamuni Buddha, based upon his knowledge of past existences, geared his teachings for this present life but also for the future life. Thus, to accept the event of the treasure tower as non—realism is not correct.
It is also elucidated in Chapter 15 that many Bodhisattvas emerged from a crack in the earth. This is also unthinkable, but one must once again realize the symbolic message that is contained therein. It reflected Shakyamuni Buddha's attainment of enlightenment for the salvation of mankind. Shakyamuni Buddha, himself, said that his attainment of enlightenment can never be explicitly expressed by incalculable number of words. Thus, he took the step of using parables which man could readily comprehend.
The mind and the five senses a human posseses have limitations. But, there is a reality beyond just seeing, hearing, or thinking. The Lotus Sutra's teachings go beyond the reality of human mind or senses. For example a gold fish living in a pond only knows about his own confine and is unaware that a wide world exists beyond it. We also feel that this present world is the only world, but around us is a vast world. Shakyamuni Buddha was able to visualize the events of the past existences, and left us his teachings for the salvation of mankind in this present world and for the future world. Therefore, there are many kinds of symbolic messages and various parables in the Lotus Sutra.
Senri: In America during the 60's, the hippies used various drugs including LSD to experience psychedelic images of seven colored lights and long lasting fictional figures. Those images overlap the Mandalas of Buddhism. People that experienced such conditions believe a world of fantasy exists. I am confused as to whether that is a real world or metaphorical. During the drug culture, those people experienced seeing wild fantasies and sounds, and their mind wandered to a far away world. Such people maintained that the teachings expounded in Buddltism do truly exist.
Nisso: That is not necessarily an illusion or fantasy. As stated earlier, according to the theory of “Ichinen Sanzen" (The whole universe, with its 3,000 modes of existence is contained in a single thought of a practitioner or in each individual thing), Ichinen is the mind of an individual. Each individual mind possesses all existence and phenomena. All existence means, spatial (space-wise), information contained in mind of others is also endowed in the mind of each individual. And, time-wise, all affairs that mankind experienced during their incalculable numbers of years are possessed in each individual mind (soul). It means that the whole universe is endowed in one self's mind. That is the basic thinking. Since the entire universe is included in the mind, by observing one self's soul other truths will become visible. Thus, there is no need to observe other things.
By engaging in meditation and other practices one hopes to increase his ability to observe information contained in their inner soul. Through observation by the conscious mind of the inner soul, one may discover that there is a more truthful reality in the inner soul. What the conscious mind thought to be a reality is non— reality. That is Zen Sect's practice. It is a theoretical method of practices elucidated in the doctrine of Great Master Tien—tai's “Makashikan". (The Makshikan explains various aspect of meditation of the Tendai Sect to delve into one's soul)
The Hippies borrowed such types of practices by use of the power of drugs. Usage of drugs for such purposes is undesirable.
On the other hand, Yoga practitioners saw “illusionary" world never seen before. (Yoga is a practice to observe the soul and is another Buddhist practice known as “Yuishiki", a doctrine that expounds that all phenomena are produced from seeds stored in the “Alaya—vijnana" 'Arayashiki'). However, that is not illusionary. Those people claim that they can not describe in words their experiences and the world they have seen. It was even difficult for the Hippies to describe it in words. They described if by way of seeing colors, sound, fantastic images and the five senses. The Buddist description of seeing such a world is depicted in the Mandela by various forms and designs of drawings.
Zen's method of observing one's inner soul through meditation is by arousing self sensitivity and self ability. This practice creates a type of hazard. The danger is they will not be able to abscond it and face reality. They may fall into a condition of madness and face the “World of Hell" or what is known as “Zen meditation illness".
Nichiren Shonin stated that we, common people, cannot search our deep inner soul. Even if it could be accomplished, it would be extremely dangerous. Thus, he recommended that one should not undergo such practices. If one wants to filter or eradicate their sinful soul they should chant the Odaimoku that contains the merits of enlightenment of the Buddha. He provided us with that simple method of practice.
Danger of Meditation
Senri: I agree with your opinion. It is said that the doctrines of Yoga,Yuishiki and Buddhism were fused into one theory by the Dainichi Sutra and Risshu Sutra Sects' teachings that came about in the 7th Century. The people that practiced meditation to search their inner soul saw illusions that coincided with that of the Hippies, isn't that so?
Nisso: The Mikkyo (Esoteric) Buddhism and Tibetan Buddhism methods of searching the inner soul are similar in nature with that of Car Jung's psychology. Carl Jung wanted to search and see the inner soul. The methods employed by each group were different. Their analysis and interpretations were different. However, their purpose was to search for something different in the inner soul beneath the outer layer. Buddhism is a religion that looks into the soul. Naturally, HBS's does the same. The Kanji character, “Kanjin" the doctrine of “Kanjin Honzon Sho" (The “Treatise Revealing the Spiritual Contemplation and the Object of Worship) means looking into the soul. In the case of Nichiren Shonin, after studying various Buddhist teachings, he overcame the elites' vicissitudes (of life). Meditation is a practice of elite religious persons and not for laymen. It is not a practice to save humankind. Rather, it is better to become friendly with the fundamental power of Buddhism and be directly connected to the power of the Eternal Buddha and the power of its teachings and enter into it without doubt. By doing so, one's spirit will blend into it. There is no need to seek and want things. Just abruptly enter into it by discarding one's sagacity and replace it by faith and engage in the practices of the Odaimoku. Instead of using your brain, use your month as the central force of movement for practices to jump into the direction of enlightenment. That is the religion of Nichiren Shonin. Observing the flow of Buddhism, the style of his problematic circumstances can be seen. By not understanding his style, there are some people who comment that he just struck upon the idea of voicing Namumyohorengekyo.The more dreadful comment was his intention was merely to confront Honen's Nembutsu and Amida Buddha. Takeshi Umehara, a famous scholar, in his book makes hasty interpretations of Nichiren Shonin's Buddhism. However, Nichiren Buddhism originally is not such an unsophisticated thing. In the case of Nichiren Shonin, after exhaustive logical examination, he came up with the simplistic form of practicing the religion by chanting the Odaimoku. In his early boyhood, Nichiren Shonin studied Buddhism at various temples, such as the Kofukuji Temple of Hososhu Sect in Nara Prefecture, a Buddhism mecca; at various temples in Nara and the Shitennoji Temple in Osaka. While in Mt. Hiei, he studied various aspects of scholastic and religious know-how. He also conducted research on various sutras at various main temples in Kyoto. He had great knowledge of Mikkyo (Esoteric) teachings of the Shingon Shu Sect. As result of his studies, Nichiren Shonin judged that the best way to practice the supreme religion of the Lotus Sutra was through the chanting of the Odaimoku
At any rate, Nichiren Shonin preached his teachings by grasping the core of the human shate, how to think about it and how to cope with it. HBS has deep roots in human relationships; doctrines on Nichiren Shonin's teachings, and a simplistic form of practice. Some say that HBS has no other ability but to chant the Odaimoku.
Senri: Within the same category of Buddhism, what should one say when asked, “What is the difference between our religion and that of the others?". We, lacking deep knowledge of the religion, give rational answers.
Nisso: Nichiren Shonin stated that when asked to compare his religion with other religions one should explain it in internal/external relativity. The rule of comparison is that of which religion is superior or inferior (merits and demerits), and which religion provides the most phenomenal benefits/merits. The difference between the Large and Small Vehicle Religions is logic.
Editing Process of the Sutra
Nisso: It is said that Nichiren Shonin researched the differences between the Lotus Sutra and sutras of The Shingon Shu Sect, Zen Sect and Jodo Shu Sect that base thier teaching on the same framework of the Large Vehicle Teaching (Mayahana Buddhism).
He, then, compared the Lotus Sutra with the doctrines of the Tendai Shu sect that is also based it sources of the Lotus Sutra.
He, then, compared the differences between the “Hommon" Chapters of the Lotus Sutra, that revealed the eternal life of the Buddha, with that of the “Shakumon" Chapters, (Provisional Chapters) of the Lotus Sutra, which did not reveal as yet Buddha's eternal life, but who appeared as a being bound by limitations of time and space.
The majority of the common people have little desire to learn about such special doctrine. The focus should be placed on clarifying the differences between HBS religion vis—a—vis newly established religions and Christianity. Such sermons are rarely delivered expressing the reasons that the HBS's religion is beter than the others.
Senri: I agree. The central themes are usually on benefits.
Nisso: Comparisons between the HBS with others are delivered so that the parishoners can understand why HBS is the true religion ando we are supevior that the otters.
Senri: The premise is to believe and have faith, isn't it?
Nisso: But, non‐practitioners and beginners want to hear to more about various things.
Senri: When non‐practitioners or beginners listen to sermons, they may accept it as mind controlling. Some of my American friends asked me various tough questions. The deepest points are very difficult to explain even to those with a smattering knowledge of Buddhism, For example, when I say that the teachings of the Lotus Sutra are the truest teachings, others say that the Small Vehicle Religion (Hinayana Buddhism) is easier to understand than the Large Vehicle Religion (Mahayana Buddhism) because the teachings of the Small Vehicle Religion contains Buddha's teachings on human mortality (philosophical teachings). The way human being should think and live. On the other hand, the doctrine of the Lotus Sutra or the Large Vehicle Religion is difficult to comprehend as is follows the trend of Greek mythology. Further more, since it was composed about 400 years after the death of Shakyamuni Buddha it may not have been considered to be factual or true teachings of the Buddha. By comparison, the Small Vehicle Buddhism's teachings differ greatly from that of the Lotus Sutra. Therefore, how can you say that the Lotus Sutra is a true teaching? To that, I could not respond to my friends.
Nisso: The Lotus Sutra or the sutras of the Large Vehicle were composed at the earliest about 400 years after the death of Shakyamuni Buddha. Or, it may have been 500 or 600 years later. The sutras (Esoteric Buddhism) that Shingon Shu relies upon were composed approximately 700 or 800 years after his death. From that standpoint, the concept of Buddhist philology began around 1870—1880. The Large Vehicle Religion was criticized as not being Buddhism or the teachings of Shakyanmni Buddha. Those criticisms were entirely focused on the philology. It should be noted that the approach to Buddhist philology and the approach to the faith are entirely based on different dimensions.
It is because is Shakyamuni Buddha's teachings were not recorded in writing. Shakyamuni Buddha, himself, did not write any correspondences. Neither, did the people that heard his sermons have any record. In other words, the people that heard his sermons, directly, traditionally passed it on verbally from person to person. For example, there are large numbers of traditional songs of the Ainu titled, “Yukar". These songs for several hundred years were not documented and were traditionally transmitted from mouth to mouth. It appears that these voluminous songs created distortions, but not so. They were passed on without error/mistake. Actually, the people who do not rely on words have rhythmic memories and can rhythmically pass them on to others. The Buddha's teachings were passed on in a similar manner.
A year after the death of Shakyamuni Buddha, the first united concentrated assembly of diciples was held to mutually corroborate the teachings they had heard. Such assemblies were held periodically thereafter and the teachings were eventually put into words. Thus, it can be said that the sutras of the Large Vehicle Buddhism and the Small Vehicle Buddhism have gone through many revisions with very little differences in how they have been edited and passed on to us today.
Movement of the Large Vehicle Religion (Mahayana Buddhism)
Nisso :It is said that Buddhism was transmitted through articles of written sutras on one hand and on the other; it was handed down through practical practices in the form of sermons. The form and appearance of practices differed between the periods of Shakyamuni Buddha's life time and the period after his death. For instance, when Nissen Shonin founded HBS about 150 years ago, candles were displayed at the altar to brighten it. The object was to brighten the altar. Prior to the usage of candles, a wick inserted in oil was burnt to provide light. As years progressed, electric light was discovered and the use of electric bulbs became permissible. However, a feud among the followers ensued concerning the types of light to be utilized. The conservative faction wanted to keep using candles as Nissen Shonin did. The progressive faction considered the use of electric bulbs. The same thing can be said of the age of Shakyamuni Buddha's death, The differences in stance between them created a conflict among the priests. Eventually, such differences of opinion among priests resulted in the formation of various sects.
Senri: That was reason for founding the Large Vehicle Religion, was't it?
Nisso: After the demise of Shakyamuni Buddha, while the disputes were taking place, the priests confined themselves in mountains and various temples to follow in the footstep of Shakyamuni Buddha in search of enlightenment. Thus, the priests severed communication with all outsiders to avoid various temptations. They did not even speak to women. They formulated various precepts. They avoided amusements, such as listening to music. They only concentrated on building a pure world and respected and revered the sutras of the Small Vehicle Religion (Hinayana Buddhism). However, the priests began to wonder what Shakyamuni Buddha's motive for enlightenment was and they began to reconsider and return to the basic spiritual devotion. They learned that Shakyamuni Buddha did not become a priest to seek salvation for himself alone.
There is a documented episode on the “Four Views and Four Gates". It is about the four East, West, North and South gates located in the compound of the castle where Shakyamuni Buddha lived when he was a young prince. When Shakyamuni Buddha exited from one of the gates, he saw elderly persons getting weaker, the sick dying from a lack of medication, and the people suffering from various conditions. He began to wonder what was causing the sufferings. In search of this, he became a priest. If it was for self benefit only, there was no need for him to engage in practicing and preaching his teachings for the salvation of mankind. However, after attaining enlightenment until his death at aged 80, he continuously devoted himself in serving mankind for their welfare. Shakyamuni Buddha was supposed to be the model for the priests, but they lost track of the true goal. As stated earlier, the priests wanted to reconsider what Shakyamuni Buddha's basic spiritual devotion was. This was begining of the movement of the Large Vehicle Religion.
Senri: Ah, so. We have a tendency to be particular about form only.
Nisso: Through the movement of the Large Vehicle Religion various freely expressed sutras were born, but they consistently contained the spirit of returning to the Shakyamuni Buddha's true motive.
The Large Vehicle Religion's sutras were composed many years later after Shakyamuni Buddha's death. Thus, it is hard to say that they were born through Shakyamuni Buddha's direct teachings. But, the purpose of the movement was to restore Shakyamuni Buddha's basic motive. The people that edited the Large Vehicle Religion's teachings took pride in themselves in assisting in returning Buddhism to its true practices. In the instance of Christianity, the Christian churches were very powerful and they possessed boundless authority and used its name to continuously control the population. Amid the tight controled, a movement by Protestants was initiated to return Christianity to its original, independent form. This new movement was launched several hundred years or more after the death of Christ, but it was severely criticized for going in a wrong direction. A third partys objective assessment created various opinions as to whether it was right, wrong, good, or bad. When looking at the flow of religion historically, it is difficult to determine what movement is connected to the founder's spirit.
Characteristics of the Lotus Sutra
Senri: If that is so, why should the Lotus Sutra be so special? Does it go back to the selection of original teachings, ideology, thinking or form? Why are the other sturas of the Large Vehicle Religion wrong if they appear tp have been right?
Nisso: To say that the Lotus Sutra is correct and the other religious teachings are wrong is not an apt remark. From the details of history, Buddhism leans toward the prerogatives of the priests. It became the religion for the priests, and the common people were unable to affiliate themselves with the religion of Shakyamuni Buddha.
The Small Vehicle Religion was the main stream during that period, and priests wanted to enage in thier own practices. The leaders of the common people began to criticize the priests for engaging in the practices for their own benefit. Although 400 to 500 years had passed after the demise of Shakyamuni Buddha, the Small Vehicle Religion's teachings written at that time were composed as if it was in the same period of Shakyamuni Buddha. Thus, they contained the names of his disciples, Such as Sharihotsu and Mokuren, known as the “Two Vehicles" (Nijo).
The Large Vehicle Religion criticized the “Two Vehicles" by claiming that they will never be able to attain enlightenment for being selfish and not engaging in the practices for the salvation of mankind. However, if the Large Vehicle Religion rejected the path of the “Two Vehicles", it would have aroused oppositions by some of their priests. The Large Vehicle Religion maintained that anyone, not only priests, could attain Buddhahood by engaging in the path of Bodhisattva's practices.
The teacing of the Lotus Sutra took a more positive position. It maintains that even a person who committed a terrible crime could attain Buddhahood by repenting and engaging in Bodhisattava practices. The Lotus Sutra also had the power to arbitrate as it wrapped both the Large and Small Vehicle Religions' concepts into their own ideology although they were antagonistic against them at one time. So, looking at it from that standpoint, the Lotus Sutra teachings contains energies for arbitration and is broad—minded. Even Great Master Tendai of China and Shotoku, a Prince of the Imperial Family in Japan, as well as scholars in Buddhism have mutual opinions about the Lotus Sutra. The Lotus Sutra can be considered to be a superior teaching based on such high appraisals.
Although Shakyamuni Buddha was a great man, the people in his period thought of him only as a child of a king of a small territory in India, who later entered into the pursuit of religion and was awakened to truth. No matter how brilliant and great a man he may have been, the people thought of him as just an ordinary human being. However, their image of him changed. They started to realize that Shakyamuni Buddha's original state was somewhere in a far away universe and was later born in this world with a mission to save mankind from sufferings.
Shakyamuni Buddha, himself, stated:“I attained enlightenment but it was not enlightenment for me. The fundamental truth in this universe does not change whether it is in the past, present or future worlds. It is the same in the other celestial bodies as well. The Fine Dharma is carried through. Therefore, a person that attained the fundamental truth like me is a Buddha. A Buddha in a different world that was awakened to the truth and had spread it, his enlightenment is identical to mine. There may have been an enlightened person way before me, or there may be an enlightened one that may appear in the future world or in other far away worlds, but, in short, the substance of the enlightenment is the same in each case".
As such, the hypothesis is there are various Buddha's like Yakushi Nyorai and Amida Buddha who were born in various worlds. This is the characteristic of the Large Vehicle Religion. The Small Vehicle Religion does not have such ideas. The Small Vehicle Religion, historically, respects only Shakyamuni Buddha.
Achievements of Tendai Daishi
Senri: There are many various recorded Sutras based on Shakyamuni's teachings.
Are the truest teachings based only on the Lotus Sutra?
Nisso: During the period of Tendai Daishi, the work on sutras was known as doctrinal classifiocation. Many priests including Tendai Daishi accomplished the work. It was in vogue in China during that period. The doctrin classifiocation consisted of arranging systemizing and consolidating the teachings into various categories, in an orderly fashion. This practice flourished in China about 1500—1600 years ago. It stemmed from the irrelevant context of sutras coming into China from India. These sutras were entirely Shakyamuni Buddha's teachings, but they encompassed many inconsistencies which resulted in confusion. During the course of systemizing them, it became apparent that some of his sermons were directed at certain individuals and in different periods.
In short, his teachings were considered to be true by certain individuals, but meaningless to others. For example, a consultant's advice to a mental patient heard by a sane person is meaningless to him/her. To say to a person who is on a full stomach, “I'll treat you to a meal" can not be appreciated. A hungry person will not appreciate an explanation esoteric psychology. Instead, an offer of bread will be appreciated. Shakyamuni Buddha was truly a very adaptable person who refrained from just explaining what he wanted to convey. He adapted his teachings to commensurate with each individual's situation, worries and views. His sermons were directed at specific individuals and for their sole benefit. The person who heard them passed them on by word of mouth. However, when such serions began to be put into wrilings the situation changed considerably.
By observing Nichiren Shonin's letters to various persons, the same thing can be said. For example, when Nichiren Shonin provided a word of consolation to a widow it indicated that the departure of her spouse from this world as an extremely sorrowful circumstance. To a person that lost their child, Nichiren Shonin wrote there is no misfortune greater than loosing a child. What I want to say is that his teachings fit the situation of an individual's circumstances. That is not an inconsistency or contradiction. The same thing can be said of Shakyanumi Buddha. Shakyamuni Buddha preached various kinds of sermons to fit accordingly to an individual's situation. However, the people who listened to his sermons lacked the ability to understand his motivation. The sermons of Shakyamuni Buddha of 50 years were incoherent when they entered into China. And consequently, the function of sorting and reorganizing his teachings began. In order to accomplish the task, Tendai Daishi researched many various sutras. The contents of these sutras encompassed Shakyamuni Buddha's ideologies and creeds during his fifty years of preaching. they were sorted into periods. For example, the Sutra of Kegon teachings is the first teaching of Shakyamuni Buddha after his attainment of enlightenment. The sutra of the Agon teachings, was preached when he was 30-40 years of age. The Sutra of Hannya teachings is generally the teachings when he was 60-70 years of age.
Nichiren Shonin's documents are identical. Initially he preaches diligently to his disciples to educate them, but after entering into Minobu (Mountain) in his later years, he begin to realize that he must leave his teachings for the masses for after his death. Therefore, Nichiren Shonin's teachings were different in his early years than those of his late years. Initially, Shakyamuni Buddha's teachings were meant to be spread among the masses, but he later modified his teachings to bequeath Buddhism eternally to mankind. From that standpoint, the text of the Lotus Sutra mirrors the will of Shakyamuni Buddha. Make no mistake that it was his wish during his final years.
Some may say that it was based on the judgment of Tendai Daishi only, but, historically, was there any one who excelled beyond Tendai Daishi in dividing and arranging Shakyamuni Buddha's teachings? There was none. Thus it can be said that what Tendai Daishi accomplished was grand, not as literature but on a religious level.
From the doctrinal aspect, Nichiren Shonin and Tendai Daishi mutually had in mind to leave Shakyamuni Buddha's teachings for the salvation of mankind in the Mappo Period.
