The Essentials of Nichiren Buddhism
The Lif Lifee of Nichi hire ren n Dais Da ishon honin in hir ren Daish Dai shon onin PART 2
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his article continues a new series based on the Soka Gakkai Study Department’s recently published book Kyogaku no Kiso (Essentials of Study). The first installments of “The Essentials of Nichiren Buddhism” covered the Daishonin’s birth, his early education, the establishment of his Buddhism and the early persecutions that resulted from his efforts to spread his teachings. This month, we are covering the Daishonin’s greatest persecution, the attempted execution at Tatsunokuchi and the events of his final years.
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IV. The Tatsunokuchi Persecution; Revealing His True Identity.
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In the intercalary1 first month of of 1268, an official missive from the Mongol Empire arrived in Kamakura. If Japan did did not comply comply with the demands of the Mongol Empire and acknowledge fealty fealty to it, the missive missive stated, stated, compl compliance iance would woul d be forced by military military means. means. With this, this, the Daishonin perceived that his prediction of foreign invasion in his treatise “On Establishing the Correct Teaching” Teaching” was about to be realized.
ESSENTIAL STUDY
In the fourth month of that year, year, he presented his “Rationale for Submitting ‘On Establishing the Correct Teaching Teaching for the Peace of the Land’” to a priest deeply connected connected to the shogunate. shogunate. The writing admonished the rulers to cease their support of erroneous erroneo us teachings. How However ever,, they remained deaf to the Daishonin’s appeals, appeals, refusin refusingg even to acknowledge them. In the tenth month, the Daishonin Daishonin wrote to eleven leaders — includ including ing Regent Hojo Tokimune Tokimune and other Kamukura shogunate shogunate officials, officials, and priests of major Kamakura temples such as Ryokan of Gokuraku-ji Gokuraku-ji and Doryu Doryu of Kencho-ji Kencho-ji — calling for a public religious debate between himself and representatives of the leading Buddhist schools. Neither the leaders of the Buddhist schools nor the government responded in good faith to this request.. Instead, gov request government ernment officials officials regarded regarded the Daishonin and his followers as a threat and considered ways to suppress their activities. Unbowed by by such intense official opposition, the Daishonin strictly refuted the doctrinal errors of the major Japanese Buddhist schools. Concerning four of those schools, he issued brief statements known as his “four “four dictums” dictums” (see p. 17): 1) 1) “Pure Land Land leads to the hell of incessant suffering”; 2) “Zen is the invention of the heavenly devils”; 3) “True Word is an evil doctrine that will ruin the nation”; and 4) “Precepts “Prec epts is a traito traitorr to the nation” nation” (cf. WND, 1016 1016). ). In 1271, durin duringg a seve severe re drought, drought, the Daishonin Daishonin received word that Ryokan Ryokan of Gokuraku-ji Gokuraku-ji — a priest of the True Word Precepts school with considerable influence over over the ruling Hojo family — would hold, on behalf of the government, an official prayer ceremony ceremony for rain. The Daishonin sent Ryokan a message, challenging him to a contest contest to determine the validity of their respective teachings. Nichiren Daishonin proposed that if Ryokan, through his prayers, could cause rain to fall within seven days, the Daishonin would become become his disciple. If, how however ever,, rain failed failed to fall within that sevensevenday period, Ryokan would agree to follow follow the Daishonin. Ryokan accepted the challenge. For seven seven days, beginning on the eighteenth day of the sixth month, he conducted conducted prayer prayer-ritua -rituals ls for rain rain — and
not a drop fell. He requested and was granted another seven days to conduct his prayers. prayers. Not only was he again unsuccessful, but this time a fierce gale arose.. Rather than admit defeat, arose defeat, the resentful resentful Ryokan Ryokan had his follower follower Gyobin, Gyobin, a Pure Land priest, priest, file a formal complaint against the Daishonin. In addition, Ryokan contrived, contrived, through influential Kamakura government officials and their wives, to have the Daishonin persecuted by political authorities. Ryokan was highly regarded in Japan as a learned and virtuous priest who grasped the very essence of Buddhism. In reality reality, howev however er,, he was intent intent on amassing personal wealth through governmental collusion. Nichir Nichiren en Daishonin identified Ryokan Ryokan with the third of the “three powerful powerful enemies” of the Lotus Sutra and its practitioners. Based on “Encouraging Devotion, Devotion,”” the thirteenth chapter of the sutra, Miao-lo of the Chinese Chinese T’ien-t’ai school defined three kinds of enemies, enemies, the third being “arrogant false sages.” sages.” This refers to those whose outward appearance is that of wise and venerable priests but who are inwardly attached to selfish desire and craving. Using their status as high-ranking clergy, clergy, they develop close ties with people in power and conspire to persecute those who spread the correct Buddhist teaching. On the tenth day of the ninth month in 1271, Nichiren Daishonin was summoned by the government and interrogated by Hei-no-Saemon Hei-no-Saemon,, deputy chief of the Office of Military and Police Affairs (the chief was the regent regent himself). The Daishonin Daishonin remonstrated remonstr ated with Hei-no-Saemo Hei-no-Saemon, n, explaini explaining, ng, from the standpoint of the Buddhist Buddhist teachings, the correct attitude and posture the leader of a nation should adopt to secure peace in the land. Two days later, on the evening of the twelfth twelf th day, day, Hei-no-Saemon stormed the Daishonin’s dwelling at Matsubagayatsu with a group of armed soldiers. They arrested him, treating him as they would would a traitor.. The Daishonin, tor Daishonin, identifyi identifying ng himself as the spirispiritual pillar of the entire nation, nation, admonishe admonished d Hei-noSaemon. He said that by persecuting persecuting him the rulers were toppling that pillar and leading the nation to ruin. As a result, the Daishonin Daishonin declared declared,, the two two calamities described in the sutras that had yet to
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arise — internal strife and and invasion invasion from from abroad abroad — off his provisional identity as one at the initial would definitely occur. stage of Buddhist practice (the “stage of hearing Nichiren Daishonin was then brought before gov- the name and words of the truth”) and, within his ernment authorities and sentenced to exile in Sado life as an ordinary ordinary person, manifested his true Province, Pro vince, an island in the Sea Sea of Japan. Hei-no Hei-no-identity iden tity — the Buddha Buddha of absolute absolute freedo freedom. m. This Saemon, however however,, secretly plotted to have the is called “casting off the transient and revealing Daishonin executed. In the predawn hours of the fol- the true.” true.” Nichiren Daishonin Daishonin thus revealed his lowing morning, he had a group of soldiers take the true identity and role as the Buddha of the Latter Daishonin to the execution grounds at Tatsunokuchi Day of the Law Law. In that role, he inscribed the (Dragon’s Mouth) on a beach near Kamakura. Just as Gohonzon, the mandala embodying embodying “the soul of they were about to carry out out orders to behead him, a Nichiren,”” which is Nichiren, is Nam-myoho-reng Nam-myoho-renge-kyo. e-kyo. All brilliant object appeared in the sky over over Enoshima, a people, by acknowledging acknowledging and revering revering the small island near the shore. In the Daishonin’s own Gohonzon as the foundation foundation of their lives, lives, can words, “a brilliant orb as bright as the moon burst burst attain Buddhahood. forth from the direction direction of Enoshima, Enoshima, shooting V. The Sado Exile across the sky from southeast to northwest” northwest” (WND, 767).. The soldiers, 767) soldiers, terrif terrified ied by this display display,, abanfter the failed execution attempt at doned their execution execution plans. This incident is known known Tatsunokuchi, the government could not as the Tatsunokuchi Persecution. decide what to do with Nichiren This event is extremely significant in the conDaishonin Daish onin.. For about a month, month, he was text of Nichiren Nichiren Daishonin’s lifetime lifetime teachings. Its held at the residence of Homma Rokuro Saemon meaning can be summarized as follows: Through at Echi in Sagami Province (present-day (present-day Kanagawa the Tatsunokuchi Tatsunokuchi Persecution, Persecution, the Daishonin cast Prefecture, in northern Atsugi City).
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The Life Life of of Nichiren Nichiren Daishonin Daishonin The November 11, 1264 Attacked by steward Tojo Kagenobu. Sustains injury to his forehead and arm (Komatsubara Persecution).
February 16, 1222 Born in Kominato, Aw Awaa Province. April 28, 1253 Proclaims founding of his Buddhism in Seicho-ji temple at 32. July 16, 1260 Submits “On Establishing the Correct Teaching for the Peace of the Land” to Hojo Tokiyo Tokiyori ri (right) (first remonstration with government). August 27, 1260 Attacked in his dwelling at Matsubagayatsu by a Band of Nembutsu believers (Matsubagayatsu Persecution).
October, 1268 Prompted by threat of Mongol invasion, writes eleven letters letters to governgovernment officials and high-rankin high-rankingg priests appealing for public religious debate with other Buddhist schools.
September 12, 1271 Arrested by Hei no Saemon and his warriors, and again remonstrates remonstrates with Hei no Saemon (second remonstration with government). Taken to Tatsunokuchi Tatsunokuchi to be beheaded (Tatsunokuch (Tatsunokuchii Persecution). At this time his true identity as the true Buddha of beginningless time is revealed.
May 12, 1261 Exiled to Ito on Izu Peninsula Photos from left: Mount Fuji by Katsushika Katsushika Hokusai — Historical Picture Archive/CORBIS, Hojo Tokiyori Tokiyori — Sakamoto Photo Research Laboratory/CORBIS, Izu Peninsula by Charles E. Rotkin/CORBIS, Kamakura by Toyokuni II— Christie’s Images/CORBIS
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Finally, a sentence of exile to Sado Island, of Finally, which Homma Homma was the steward, steward, was imposed. imposed. The Daishonin was taken from Echi on the tenth day of the tenth month month of 1271. 1271. At Sado, he entered entered his assigned assign ed residence residence— — a small, dilapi dilapidated dated hut called called Sammai-do in a graveyard graveyard called Tsukahara — on the first day of the eleventh month. Compounding the hardship of Sado’s frigid winter climate, the Daishonin lacked adequate food and clothing, and local Pure Land believers posed a threat to his safety. On the sixteenth day of the first month of the following year year,, 1272, several hundred hundred priests and adherents from Sado and from neighboring provinces of Japan’s main island gathered on Sado and challenged the Daishonin to a religious debate. In that encounter, known as the Tsukahara Tsukahara debate, debate , the Daishonin overturned overturned his opponents’ opponents’ arguments and refuted the erroneous doctrines of the Buddhist schools they represented. During the second month month of that year, an attempted coup arose within the ruling Hojo clan, and battles erupted in Kamakura and Kyoto (an event known as the Disturbance of the Second
October 10, 1271 Exiled to Sado Island (Sado Exile). January 16, 1272 At Sammai-do, Sammai-do, a hut in Tsukahara, Sado, debates with priests of other sects and refutes their doctrines (Tsukahara Debate). February, 1272 Writes “The Opening of the Eyes,” Eyes,” clarifying the object of devotion in terms of the Person. April, 1273 Writes “The True Object of Worship,” Worship,” clarifying the object of devotion in terms of the Law.
February, 1274 Pardoned from exile on Sado.
March 26, 1274 Returns to Kamakura.
Month). Thus, the calamity calamity of internal internal strife strife came about only 150 days after the Daishonin’s prediction at the time of the Tatsunokuchi Persecution. Early that summer, summer, in the fourth month of 1272, Nichiren Daishonin was transferred from Tsukahara to more comfortable quarters called Ichinosawa. Ichinos awa. The relocatio relocation, n, howe however ver,, did not diminish the threat to his life posed by angry Pure Land believers. Nikko,, whom the Daishonin would later desigNikko designate as his successor, successor, had remained with with the Daishonin Daishoni n throughout his hardshi hardships, ps, continu continually ally serving and learning learning from him. In addition, addition, Sado residents began taking faith in the Daishonin’s teachings,, among them such notew teachings noteworthy orthy believers believers as Abutsu-bo and his wife, the lay nun Sennichi; the lay priest of Ko and his wife; the lay priest Nakaoki, and the priest Sairen-bo Sairen-bo Nichijo. While in exile on Sado, Nichiren Daishonin Daishonin authored many many important writings, writings, central among them “The Opening of the Eyes” and “The True True Object of Devotion for Observing the Mind.” Penned in in the second month of 1272, 1272, “The
April, 1274 Remonstrates strongly with Hei no Saemon (third remonstration with the government). May, 1274 Leaves for Mount Minobu. October 12, 1279 Seeing believers firmly upholding their faith during the Atsuhara Persecution, Persecution, senses that the appropriate time has arrived and establishes the Dai-Gohonzon of the high sanctuary of the essential essential teaching, thus fulfilling the purpose of his advent in the world.
October 13, 1282 After having entrusted entirety of his teachings to Nikko Nikko Shonin, dies at 61 at Ikegami in Musashi Province.
the Mongols would surely launch an attack on Japan within the th e year. In the tenth month of 1274, a large Mongol Mongol Empire military force did indeed assault Japan’s southern island of Kyushu. Kyushu. Nichiren Daishonin’s Daishonin’s prediction of of the two calamities calamities — internal strife strife and foreign invasi invasion on — had come true. true. In summary summary,, the three occasions in which the Daishonin had remonstrated with the rulers and made predictio predictions ns that later came true are known as his “three-time gaining of distinction.”” The first was with his work “On Establishing tion. the Correct Teaching for the Peace of the Land”; the second consisted of his statements upon his arrest by Hei-no-Saemon and the resulting Tatsunokuchi Persecution; the third comprised the warnings and predictions made to the government after his pardon from exile on Sado. S I B R O C / s r e g g E . W y r r e T
Opening of the Eyes” Eyes” is known as the writing writing that reveals the object of devotion in terms of the Person. It clarifies his role role as the Buddha of the Latter Day of the Law, Law, who embodied the three virtues virtu es — paren parent, t, teach teacher er,, and sover sovereign eign (the (the three three virtues exhibited by Buddhas). “The True True Object of Devotion for Observing the Mind,” Mind,” written in the fourth month of 1273, explains the Gohonzon, Gohonzon, the object of devotion devotion that embodies the Law of of Nam-myoho-renge-kyo, Nam-myoho-renge-kyo, faith in which enables all people of the Latter Day to attain Buddhahood. For this reason, it is known as the writing that reveals the object of devotion in terms of the Law. In the second month of 1274, the Daishonin received a pardon pardon from his exile on Sado, Sado, and on the thirteenth day of the third month he returned to Kamakura. Kamaku ra. In the fourth fourth month, he met again with with Hei-no-Saemon and strongly warned against using prayers based on erroneous Buddhist teachings to ward off a Mongol attack. In response to Hei-noSaemon’s questions, the Daishonin predicted predicted that
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VI. Entering Minobu
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ecause this third remonstration, remonstration, like the two before before it, it, went unheeded, unheeded, Nichir Nichiren en 3 Daishonin, Daishoni n, follow following ing an old custom , le left ft Kamakura. He wrote: “I now now had remonstrated with the authorities three times for the sole purpose of saving saving Japan from ruin. Mindful that one whose warnings are thrice ignored should retire to a mountain forest, forest, I left Kamakura on the twelfth day of the fifth month” (“Letter to KonichiKonichibo,”” WND, 661 bo, 661). ). He thus took up residence in the forest on the flank of a mountain called Minobu in Kai Province (present-day Yamanashi Yamanashi Prefecture), in the district of Hakiri. That district was governed governed by Hakiri (also pronounced pronounced Hakii) Sanenaga, Sanenaga, whom Nikko had converted into a follower of the Daishonin. The Daishonin arrived at Hakiri Sanenaga’s home on the seventeenth day of the fifth month, 1274. On the seventeenth seventeenth day day of the sixth sixth month, he moved into a simple hermitage on Mount Minobu. At Minobu, the Daishonin neither retired retired from his life’s work, work, nor secluded secluded himself. himself. On the contrary,, he produced many important writings such trary as “The Selection Selection of the Time” and “On Repaying Repaying Debts of Gratitude. Gratitude.”” In these works, works, he explained explained the significance of his Buddhism in terms of
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human history as it was known. known. He also lectured on the Lotus Sutra and other topics, pourin pouringg his energies into fostering able successors who would spread his teaching in the future. In addition, he wrote many letters to his individual individual lay followers, followers, continuall continuallyy encouraging them in faith and in how to face the harsh realities of daily life. Finally,, Nichiren Daishonin transmitted the proFinally found doctrines of his Buddhism to his immediate successorr, Nikko successo Nikko,, who set them down down in writing writing in the form of notes he recorded recorded and compiled. These compilations include the works titled “The Record of the Orally Transmitted Transmitted Teachings” Teachings” and the “One Hundred Six Comparisons. Comparisons.”” On the eleventh day of the tenth month, month, 1282, two days days before before his death, the Daishonin gave Nikko his work “On the Mystic Principle of the True Cause.”
VII. The Atsuhara Persecution and the Establishment of the Dai-Gohonzon
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firmly established among ordinary practitioners. In “On Persecutions Persecutions Befalling the Sage,” Sage,” written on the first day of the tenth month that year, year, he declared that he had fulfilled the purpose of his advent in the world. world. He had already propagated the Lotus Sutra Sutra— — the Buddha’s Buddha’s will — and encoun encountered tered the persecutions predicted in the sutra to befall its votary.. The phrase “purpose of one’s advent” votary advent” refers to the reason for a Buddha’s appearance in the world. worl d. The Daishoni Daishonin’s n’s purpose, purpose, then, in having having been born in the Latter Day of the Law, Law, was to carry out his great vow to lead all people to Buddhahood over the 10,000 years of that age. On the twelfth twelfth day of the tenth tenth month, 1279, in response to the strong faith of ordinary people as demonstrated during the Atsuhara Persecution, Nichiren Daishonin established the Dai-Gohonzon or great object of devotion for “all of Jambudvipa,” or the people of the entire world. world. In accord with with his declaration declaratio n fulfilling the purpose of his advent, he inscribed the Dai-Gohonzon as an expression and crystallization of his great vow and desire to save all living beings from suffering through the wide propagation of his teachings. The deeply rooted faith of the peasant believers of Atsuhara would would soon face the ultimate test. Three of the farme farmers rs — Jin Jinshir shiro, o, Yago agoro, ro, and Yaro Yarokur kuro o— were executed and the remaining seventeen were banished from Atsuhara (on the fifteenth day of the tenth month of that year; or, accordi according ng to another account, on the eighth day of the fourth month of the following following year). This was a clear demonstration of the spirit elucidated in the Lotus Sutra “singlemindedlyy desiring to see the Buddha, not hesitating mindedl even if it cost cost them their lives” lives” (LS16 (LS16,, 230); that is, is, to be willing to sacrifice even their lives to uphold their Buddhist faith.
fter Nichiren Daishonin entered Mount Minobu, Nikko undertook undertook the spread of his teachings in the Fuji area of Suruga Province (present-day Shizuoka prefecture). Priests and lay followers of the Tendai and other schools set aside their beliefs and embraced the Daishonin’s Daishonin ’s Buddhism. Buddhism. As a result, established Tendai temples in the area such as Shijuku-in and Jisso-ji began to persecute the Daishonin’s followers. A lay priest named Gyochi, Gyochi, the acting deputy chief priest of Ryusen-ji Ryusen-ji in the Atsuhara district, bullied and harassed area farmers who followed the Daishonin’s Daishonin ’s teachings. On the twenty-first day of the ninth month, month, 1279, twenty Atsuhara Atsuhara peasant peasant believbelievers were arrested. arrested. In what has become known known as the Atsuhara Persecution Persecution,, they were falsely accused of entering Gyochi’s fields and illegally harvesting rice. They were taken to Kamakura and subjected to VIII. Entrusting the Teachings to Nikko; harsh interrogation at the private residence of HeiFinal Days no-Saemon,, who threatened and intimidated no-Saemon intimidated them to give up their belief in the Lotus Sutra. n the eleventh month of 1281, 1281, a lodging temple These farmers, how however ever,, conti continued nued to uphold measuring approximately sixty feet by sixty feet their beliefs. beliefs. In their actions, actions, the Daishonin Daishonin sensed was completed at Mount Minobu and given the that the strong faith necessary to protect the correct name Kuon-ji. Buddhist teaching against great persecution was now In the ninth month of 1282, 1282, the Daishonin Daishonin
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transferred to Nikko all of the teachings he had expounded, expoun ded, as well as the Dai-Gohonzo Dai-Gohonzon, n, which 1. According to the “Encouraging he had established for the benefit of all humankind. Devotion” Devotio n” (thirteent (thirteenth) h) chapter of the Lotus He also entrusted Nikko with the mission and Sutra, what is the third kind kind of enemy that that responsibility to accomplish widespread propagawill persecute those who spread the correct tion of the Mystic Law. Law. The document that records teaching? this transfer is known as the “Minobu Transfer Document”” (also called “The Document Document Document for 2. What is the significance of the Entrusting the Law that Nichiren Propagated Tatsunokuchi Persecution to the life of throughout His Life”). Nichiren Daishonin? On the eighth day of of the ninth month, month, at the suggestion of followers, the Daishonin left 3. Written by the Daishonin while exiled Minobu for Hitachi Province (which today on Sado Island, Island, what do “The Opening Opening of encompasses northern Ibaraki Prefecture and the Eyes Eyes”” and “The “The Object of Devotion Devotion for southeastern Fukushima Prefecture) to treat an illObserving the Mind” Mind” clarify in terms terms of the ness in the hot springs there. there. He had resided at object of devotion (Gohonzon)? Minobu for nine years. On the way way to Hitachi, Hitachi, he visited his lay follower Ikegami Munenaka in 4. The faith demonstrated by common Musashi Province and clarified matters to be farmers during the Atsuhara Persecution observed after his death. prompted the Daishonin to do what? On the twenty-fifth day of the ninth month, despite his grave illness, illness, Nichiren Daishonin Daishonin gave 5. Why is it clear that Nikko Shonin is the his last sermon, lecturing on “On “On Establishing legitimate successor to Nichiren Daishonin? the Correct Teaching for the Peace of the Land.” On the eighth day of of the tenth month, he selected six priests whom he designated as his main disciples: ple s: Ni Nissh ssho, o, Nic Nichir hiro, o, Nik Nikko ko,, Nik Niko, o, Ni Nitch tcho, o, and the Latter Day of the Law, Law, and correctly grasped the Nichiji (listed in order of their conversion to his profound significance significance of his Buddhism. Buddhism. This qualiteachings). They are known known as the six senior senior priests, selected to serve serve as central figures among among fied him to be entrusted with the entire body of the Daishonin’s teachings. the believers who were scattered widely, widely, and to On the thirteenth day of the tenth month of be responsible for the areas where those with Province estate of Ikegami Ikegami whom they shared shared a family, family, personal, or religious religious 1282, at the Musashi Province Munenaka, the Daishonin again declared the transconnection resided. resided. The Daishonin did not, not, fer of his teachings to Nikko, designating Nikko to however howev er,, entrust his teachings formally formally to all six be the chief priest of the temple Minobu-san Kuonas his successors. ji (which the Daishonin had founded). The docuNikko clearly surpassed the other senior priests ment recording this is known as the “Ikegami in faith, practice and study of the Daishonin’s Transfer Document” (or “The Document for Buddhism; he alone had accompanied the Entrusting Minobu-san”). Daishonin during the exiles to both Izu and Sado, Later that day, day, Nichiren Daishonin’s venerable always serving his teacher. In addition, addition, Nikko far life ended at age sixty-one. exceeded the others in the practice of propagation, 1. intercalary month: a month added to the lunar lunar calendar to bring it into and in raising able disciples to bear responsibility harmony with the solar calendar. for the future. Nikko alone among the six regarded 3. From the Confucian Book of Rites, that a wise man Rites , which states that thrice unheeded by the sovereign should retire to a mountain forest. and revered Nichiren Daishonin as the Buddha of
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ESSENTIAL STUDY
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THE FOUR DICTUMS
n Nichiren Daishonin’s writings he declares that the cause of the peoples’ peoples’ misery is their adherence to erroneous teachings. teachings. His refutation of the four major schools of Buddhism at that time is summarized in what are known as “The Four Dictums.” In the study series “The World of Nichiren Daishonin’s Writings,” Writings,” SGI President Ikeda explains: “The Daishonin absolutely did not aim to attack the followers of specific Buddhist schools or to simply expand his own school. The essence of the Daishonin’s practice practice lay in the struggle against the devilish nature of power and authority that treats the the people with contempt” contempt” ( June p.13).. Living Buddhism, Buddhism , p.13) The four dictums denounce four of the most influential Buddhist Buddhist schools in Japan — the Pure Land Land (Jodo) school (also, the Nembutsu Nembutsu school), the Zen Zen school, school, the True Word (Shingon) school and the Precepts (Ritsu) school. Based on his understanding understanding of the supremacy of the Lotus Sutra and his perception of the slander these schools commit in denying denying or disparaging that sutra, the Daishonin repudiated their doctrines and declared as follows: 1) “Nembutsu leads to the hell of incessant suffering,”” 2) “Zen is the invention of the heavenly ing, heavenly devil,” devil,” 3) “True “T rue Word Word will ruin the nation,” nat ion,” and 4) “Precepts is a traitor to the nation.” In explaining the meaning of the Daishonin’ Daishonin’ss statements in the same series, President Ikeda Ikeda states: “The four dictums in essence express the wisdom of the Daishonin, who saw through and strictly identified identified the self-righteousness of the various schools of the day, day, as well as their duplicity in concealing their true nature behind religious authority. authority. It also goes without saying that at the foundation of the four dictums is the Daishonin’s compassion to protect the people. “In other words, upholding the four four dictums means manifesting the wisdom to refute philosophies and religions that obstruct people’s happiness in any age. “To “T o merely repeat the four dictums simply because they came from the Daishonin, while ignoring people’s feelings and the changing times, is to overlook the Daishonin’s spirit. The four dictums are then nothing but dogma. That is what gives rise to the devilish aspects of religion. “It is people and the heart that count. count. The four dictums are the manifestation of the Daishonin’s firm conviction to resolutely battle the devilish functions that serve to confuse people. To lose sight of this important
point and interpret the four dictums in a superficial or dogmatic manner,, and then criticize on that basis the Daishonin’s manner Buddhism as exclusive or intolerant, is extremely shallow. shallow. “The doctrines of these four schools can be summed up as: 1) salvation through the external power of an absolute being (Nembutsu); 2) attainment of enlightenment only through the direct perception of one’s own mind and being content with that self-enlightenment (Zen); 3) gaining benefit in this life through occult means (True Word); and 4) being controlled from without by means of precepts or standards (Precepts). “The perfectly balanced teaching does not succumb to any one of these extremes, extremes, but expounds the fusion of internal and external power as the means to transform the life of the individual as well as the surrounding circumstances. circumstances. Combining internal and external power means discovering discovering within the self a power that is greater than the self.” President Ikeda then points out that the four religious archetypes listed listed above, when viewed in light of the allencompasing power power of the Daishonin’s Buddhism, Buddhism, can take on a positive positive function. For instance, with regard to the above archetypes: 1) While little is to be gained by looking solely to an imagined outside power for salvation, as the Pure Land school school teaches, teaches, there is value value in correctly appreciating the dynamic relationship between our lives and our external environment. Particularl Particularlyy, when our lives encounter the Buddha nature manifest in our environment, environment, our Buddha nature within within can be stimulated and called forth. It is for this reason that we chant daimoku to the Gohonzon, the concrete manifestation manifestation of the enlightened life life of Nichiren Daishonin, Daishonin, and aim to summon forth the same state of life that is innate within us. At the same time, President Ikeda points out, out, we can be confident that, by calling forth our own own Buddha nature, we can gain “the ability ability to embrace the sick and weary with the life-state of Buddhahood and provide a sense of absolute peace peace of mind” (p. 17). Concerning archetype 2): Zen teachers denied and looked down down on the sutras, the teachings of the Buddha Buddha himself; in that, that, sense, they saw their their own minds as superior to the teachings of the Buddha. Buddha. Neverthe Nevertheless, less, the Daishonin emphasized the inward orientation of Buddhism. Through faith in the Mystic Law, Law, we awaken to the internal reality that our lives lives are the Law itself, itself, that Buddhahood is something something we open from within. This is why the Gohonzon is called the object of devotion for
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“observing the mind, mind,”” that is, for observing and bringing bringing forth the state of Buddhahood Buddhahood from within. This is the ultimate point of the sutras, as crystallized in the Lotus Lotus Sutra, and manifested in reality by Nichiren Nichiren Daishonin. While Zen rejects the sutras and focuses entirely on the “mind,”” the Daishonin’s Buddhism clarifies “mind, clarifies and crystallizes the ultimate message and intent of the sutras: to actually enable ordinary people to manifest Buddhahood from within within their lives. For this reason, President Ikeda says that the value of this this archetype, when based on faith in the Mystic Law, Law, equates to “the ability to believe and actually sense that we possess within us the power to change chan ge ourselves ourselves”” (p. 17). Regarding archetype 3): The True True Word Word school, which was the main main Japanese branch of Esoteric, Esoteric, or Tantric, Buddhism Buddhism,, emphasi emphasized zed secret rites and magical formulas to affect worldly outcomes. outcomes. Nichir Nichiren en Daishonin clearly pointed out that seeking worldly gain through occult means was not the spirit of Buddhism. On the other hand, he emphasized emphasized the importance importance of “proof of actual fact,” the power of a Buddhist teaching to enable its practitioners to prove its principles in the real world. world. Nichi Nichiren ren Daishonin’s Daishonin’s Buddhism, Buddhism, then, emphasizes the power of prayer to infuse our lives with wisdom and life force, force, and thus to empower empower us to affect positive positi ve changes changes in our circumstances. circumstances. Thus, through faith and practice in the Daishonin’s Daishonin’s Buddhism, this archetype corresponds to “the ability to courageously
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challenge our circumstances” stan ces” (p. 17) 17).. Finally,, concerning Finally archetype 4): The practice of Precepts in Buddhism originally was intended to instill discipline and order among monks. monks. The point of precepts was instilling self-contro self-controll and combating evil impulses. Eventu Eventually ally,, however, howev er, monastic disciplines and lifestyles functioned to separate the monks from ordinary believers and estrange them from the S I B R O sufferings and concerns C of those living in society. Precepts-oriented Buddhism thus lost its power to contribute to and transform society for the better. better. While Nichiren Daishonin refuted the practice of precepts as a means for attaining enlightenment, enlightenment, he did emphasize the the importance of diligent practice. practice. Mahayana Buddhism Buddhism emphasizes the six paramitas, paramitas, or six disciplines disciplines to master in order to attain perfection, and Nichiren Daishonin Daishonin stated that all six of these are contained within the practice of chanting Nam-myoho-renge-k Nam-myoho-renge-kyo. yo. One of the six paramitas is “precepts. “precepts.”” In that sense, chanting Nammyoho-renge-k myohorenge-kyo yo enables us, by tapping strength and wisdom from within, to master the self-discipline precepts once sought to instill from without. Therefor Therefore, e, President Ikeda Ikeda says, the archetype archetype of precepts, precepts, when based on faith in the Mystic Law Law, represents “the ability to control earthly desires and eliminate evil through our innerr wisdom” inne wisdom” (p. 17) 17).. “The modern significance of the four dictums is not limited to the simple refutation of Japanese Buddhist schools, but in fully developing the positive positive power of human life. This is the Mystic Law Law of the simultaneity of cause and effect inherent inherent in human life, and to embrace it is to create boundless value. “In establishing and announcing this perfect teaching, the Daishonin raised raised the curtain on a religion for all humanity. humanity. He thus revealed the eternal and fundamental path leading to enlightenment for all humanity huma nity”” (pp. 16–1 16–17). 7).
