The Significance of the Conferral of the Gohonzon

[This article first appeared in the January 1994 Seikyo Times, pp. 28–35]

Traditionally, the “qualification to confer the Gohonzon,” which includes protecting and propagating it, has been in connection with the issue of “lineage.” However, when considered in light of the original significance of the Gohon­zon, it is clear that the “lineage” that imparts “qualification to confer the Gohonzon” is none other than the “ heritage of faith.”

This is because, in the truest sense, the Gohonzon is the “object of devotion of faith.” This is indicated in the title of the thesis, “The Object of Devotion for Observing One’s Mind,” which reveals the object of devotion in terms of the Law.

Regarding the meaning of “observing the mind,” this writing says, “The observation of the mind means to observe one’s own mind and to find the Ten Worlds within it” (The Writings of Nichiren Daishonin, vol. 1, p. 356). Nichikan interprets the phrase, “to observe one’s mind,” as meaning, “to believe in the Gohonzon” (Selected Commentaries of Nichikan Shonin, p. 471). In other words, it sig­nifies having faith.

The phrase “to find the Ten Worlds within [one’s own mind]” is the effect that may be gained from manifesting the cause of faith. It means to perceive within one’s own life the Ten Worlds (that is, the reality of 3,000 realms)or the world of Buddhahood embodied in the Gohonzon. Put another way, it means to per­ceive that our own life is itself the Gohonzon.

Nichikan explains that the phrase, “to find the Ten Worlds within [one’s own mind],” means, “to chant the daimoku of the Mystic Law” (ibid.).

In other words, if one makes the cause in faith of carrying out the practice of chanting daimoku, then one will naturally receive the effect of one’s life itself becoming the Gohonzon. It is because of the effect of this “fusion” with the Gohonzon occurring in the mind or lifeof one who chants daimoku with faith that we are able to experience benefit and actualize the principle of “attaining Buddhahood in our present form.”

Not only is the Gohonzon of Nichiren Dai­shonin the external focus of our faith, but when we believe in it and chant Nam-myoho-renge­-kyo, our mind of faith itself becomes endowed with the Gohonzon. Our understanding of the significance of the Gohonzon of Nichiren Dai­shonin must incorporate these two aspects.

The Daishonin states: “ Never seek this Gohonzon outside yourself.  The Gohonzon exists only within the mortal flesh of us ordinary people who embrace the Lotus Sutra and chant Nam-myoho-renge-kyo” (WND-1, 832). And, “The Gohonzon is found in faith alone” (ibid.).

Also, Nichikan remarks, “One who cherishes faith for even a moment instantly pos­sesses the Gohonzon of ‘3,000 realms in a single moment of life’” (Selected Commentaries of Nichikan Shonin, p. 466). “The mind of the Buddha is the Gohonzon of the Mys­tic Law of the five characters. Our mind is also the Gohonzon of the Mystic Law of the five charac­ters” (ibid., p. 471).

In terms of its original significance as the “object of devotion for observing one’s mind,” the Gohonzon exists only where there is faith. While the paper Gohonzon may exist, where faith is lacking, the Gohonzon, in the true sense, does not.

Nichiren Daishonin states, “Even embracing the Lotus Sutra would be useless without the heritage of faith” (WND-1, 218). Nichikan says, “If one does not cherish faith, then one cannot possess the Gohonzon of 3,000 realms” (Selected Commentaries of Nichikan Shonin, p. 465).

For this reason, unless they are based on faith, efforts to protect and propagate the Gohonzon will be “protection” and “propaga­tion” in name alone. Although people may claim to be protecting the Gohonzon, if they lack faith their protection is not genuine. Likewise, it is a foregone conclusion that such people could not possibly propagate the Gohonzon. Only when people have strong faith can they truly protect and propagate the Gohonzon.

For this reason, the qualification to confer the Gohonzon, which encompasses protecting and propagating it, exists only where the heritage of faith flows.

The SGI is the only body of harmoniously united believers that inherits the lifeblood of faith from Nichiren Daishonin at the present time.

Over the more than sixty years since it’s found­ing, it has consistently carried through with strong faith and practice based on the Gohonzon. In the present age, only the SGI has consistently mani­fested strong faith directed toward the goal of real­izing kosen-rufu while responding to changes in the times. The Gakkai, centering around founding president Tsunesaburo Makiguchi, second presi­dent Josei Toda and third president Daisaku Ikeda, has manifested strong faith and carried out the practice of “spreading the Law even at the cost of one’s life” and of “not begrudging one’s life.” The result has been the construction of the great cur­rent of world kosen-rufu that we see today. This practice and this actual proof in their entirety point to the fact that the heritage of faith pul­sates within the SGI.

For the SGI to confer the Gohonzon indeed most perfectly accords with the Daishonin’s orig­inal teaching concerning the Gohonzon.

At this time, the SGI alone possesses the qual­ification and the mission to confer the Gohonzon for the sake of the happiness of all people, and to promote the advance of kosen-rufu.

In the Daishonin’s Buddhism, the true meaning of “lineage” is “heritage of faith.”

In the, “Heritage of the Ultimate Law of Life,” the Daishonin states:

Be resolved to summon forth the great power of faith, and chant Nam-­myoho-renge-kyo with the prayer that your faith will be steadfast at the moment of your death. Never seek any other way to inherit the ultimate Law of life and death, and manifest it in your life. Even embracing the Lotus Sutra would be useless without the heritage of faith (WND-l, 218).

As clarified by the passage, “Never seek any other way…,” there is absolutely no lineage in the Daishonin’s Buddhism other than the heritage of faith. If someone were to establish a “lineage” other than that, it could only be an aberrant teaching that deviates from the Daisho­nin’s Buddhism.

The “lineage that is inherited by the high priest alone” is no exception. If this is said to be a “special” transmission outside of the lifeblood of faith, that immediately reduces it to the level of a false teaching. Fundamentally, the heritage of faith must be the substance of the transmission from one high priest to the next.

For this rea­son, the 9th high priest Nichiu Shon­in stated, “When we discuss faith or the ‘lifeblood of the Law’ or the ‘flow of the Law,’ we are talking about one and the same thing” (Essential Writings of the Fuji School, vol. 1, p. 64). Commenting on this passage, the 59th high priest Nichiko said: “To inherit the lifeblood of the Daishonin’s Buddhism means to receive and transmit the water of the Law with faith…. If faith falters, the flow of the water of the Law will cease” (ibid., p. 176). The heritage of faith is the essence of the transmission of the lin­eage. Where faith is lacking, this lineage becomes extinguished.

In the first place, the view of the transmission as a mysterious process—wherein the high priest alone inherits the Daishonin’s enlightened state of life and thereby comes to possess special mys­tical powers—can be found in neither of the two transfer documents of Nichiren Daishonin nam­ing Nikko Shonin as his legitimate successor, nor in the document of Nikko Shonin naming Nichimoku as the third high priest (the “Nikko Atojojo no Koto”). It is obvious that a mystical view of the transmission is not a doc­trine of Nichiren Daishonin or Nikko Shonin.

On the contrary, the “Nikko Atojojo no Koto” clearly indicates that the lifeblood of faith is the basis of the transmission from one high priest to the next. In this document, Nikko Shonin gives the following three reasons for transferring the lineage to Nichimoku: 1) he maintained pure faith; 2) he devotedly served the Daishonin closely for seven consecutive years; 3) and he maintained the practice of remonstration for fifty years since the Daisho­nin’s passing. In truth, Nichimoku received the transmission of the lineage of the high priest from Nikko precisely because he had inherited the heritage of faith. Thus, it is the heritage of faith that constitutes the very foundation and essence of the transmission of the lineage of the high priest.

As is clear from the above explanation that Myoho-renge-kyo, which is the entity of the Law embodied within the Daishonin’s enlightened state of life, that is, the Gohonzon within the Daishonin’s life, manifests itself through faith and is passed along by means of faith. Therefore, it is open to all people. The Daishonin says that he inscribed the Gohonzon as “the banner of propagation of the Lotus Sutra” (WND–1, 831). It is the “banner” for the propagation of the Mystic Law to all people that we strive to accomplish, based on faith.

From the standpoint of the true meaning of the lineage of Buddhism, it is the heritage of faith that underlies the tradition qualifying the high priest to confer the Gohonzon.

In light of the two transfer documents and the “Nikko Atojojo no Koto,” it is apparent that the original purpose of the transmission of the lineage was to ensure the protection and propagation of the Gohonzon. For the latter in particular, a body of harmoniously united believers is indispensable. Originally, the significance of the transmission from one high priest to the next lay in designating the central figure in this body of united believers. For this reason, the transfer document unequivo­cally states that Nikko Shonin “must assume the position of the Great Leader of the Propagation of true Buddhism” (Gosho Zenshu, p. 1600). In none of the transfer documents is there evidence of any alternative view of the transmission.

The reason why the high priest was qualified to confer the Gohonzon was not because the Daishonin’s inner enlightenment was transmitted only to the high priest, but because the high priest was the central figure in the body of har­moniously united believers that protected and propagated the Gohonzon. In this sense, the con­ferral of the Gohonzon is not so much a power falling within the jurisdiction of the high priest, as it is a “role” that the high priest is supposed to perform within the body of harmoniously united believers. Moreover, since protecting and propa­gating the Gohonzon are activities that must be based on faith, to have inherited the heritage of faith is a necessary condition for the central figure.

However, Nikken has abused the office of high priest in order to flaunt his power and authority and accumulate fame and wealth. He has schemed to destroy the movement for kosen-­rufu, ceasing to confer Gohonzon. He has com­mitted great slander that goes directly against the spirit of Nichiren Daishonin. Nikken, who uses the Gohonzon in such a manner, is a high priest in name only. In essence, he is nothing but a traitor with the spirit of “many in body, different in mind” who destroys the unity of believers in “many in body, one in mind,” perfectly matching the description in the writings, “If any of Nichiren’s disciples dis­rupt the unity of many in body but one in mind, they would be like warriors who destroy their own castle from within” (WND-1, 217).

Naturally, the heritage of faith has ceased to exist in a person of many in body, different in mindwho destroys the unity of believers. Nichiko states, “How­ever, when our faith deteriorates in purity and becomes mistaken and confused, thereby stray­ing from the Buddha’s intent, the path of the water of the Law will be clogged and only our inherent baseness will be manifest in our body and mind, thus disqualifying us from receiving the heritage of the Law for attaining Buddha­hood in our present form” (Essential Writings of the Fuji School, vol. 1, p. 176).

It is clear that Nikken—in whom the heritage of faith has become extinguished by the pernicious workings of the Devil of the Sixth Heaven—has become disqualified not only to confer the Gohonzon, but in every regard in advancing the movement for kosen-rufu.

However, even if the high priest loses faith, the propagation of the Mystic Law will continue to advance so long as the body of harmoniously unit­ed believers that inherits the heritage of faith is strong and healthy. Nikko Shonin foresaw that in the future, circum­stances could arise in which the high priest himself could lose faith. Thus he admon­ished his followers, “Do not follow even the high priest if he goes against the Bud­dha’s Law and pro­pounds his own views” (April 1998, Living Buddhism, p. 23).

In this light, the body of harmoniously united believers is most crucial for the propagation of the Mystic Law. Nichiren Daishonin clarifies the importance of such a body in, “Her­itage of the Ultimate Law of Life,” as follows:

“All disciples and lay supporters of Nichiren should chant Nam-myoho-renge-kyo with the spirit of many in body but one in mind, transcending all differences among themselves to become as inseparable as fish and the water in which they swim.  This spiritual bond is the basis for the universal transmission of the ultimate Law of life and death.  Herein lies the true goal of Nichiren’s propagation.  When you are so united, even the great desire for widespread propagation can be fulfilled” (WND-l, 217).

As is clear from this passage, the existence of a body of believers united in many in body but one in mindis the ultimate goal of the Daishonin’s propagation efforts and remains the vital key to their success.

And only when such a body exists can the “great hope for kosen-rufu” be fulfilled.

It is clear that the Gohonzon that was revealed as the banner of propagation was conferred upon the entire body of believers united in many in body but one in mindthrough which the heritage of faith flows. This is because without this body of united believers, nei­ther the propagation of the Mystic Law nor kosen-­rufu—the Daishonin’s original purpose in estab­lishing the Gohonzon—could be realized. In the present age, this body of united believers is none other than the SGI.

The “The Object of Devotion for Observing the Mind” states, “Showing profound compassion for those unable to comprehend the gem of the doctrine of three thousand realms in a single moment of life, the Buddha wrapped it within the five characters [of Myoho-renge-kyo], with which he then adorned the necks of the ignorant people of the latter age” (WND-1, 376).

The Gohonzon is the external focus of faith that Nichiren Daishonin revealed out of his immense compassion for the enlightenment of all people in the Latter Day of the Law. Accordingly, this pro­found compassion of the Buddha must be the basis for the conferral of the Gohonzon.

The Gohonzon that Nichiren Daishonin established is the “object of devotion, foremost in Jambudvipa” (WND-1, 376). Unlike objects of devotion that merely model the external aspect or “appearance” of Buddhas or Bodhisattvas, the Gohonzon alone embodies the Mystic Law of the infinite past to which the Buddha is enlight­ened. Being of inferior capacity, the people of the Latter Day, though themselves entities of the Mystic Law, in reality remain ignorant of it. Through faith in the Gohonzon they can mani­fest the Mystic Law inherent within their lives—the inner Gohonzon—and attain Buddhahood.

Out of his immense compassion for the happiness of all people of the Latter Day of the Law, Nichiren Daishonin revealed the fundamental teaching for attaining Buddhahood in the form of the Gohonzon.

In “The Heritage of the Ultimate Law of Life” Nichiren states, “Nichiren has been trying to awaken all the people of Japan to faith in the Lotus Sutra so that they too can share the heritage and attain Bud­dhahood” (WND-1, 217). Also, “Reply to the Lay Priest Takahashi” reads, “At that time, Bodhisattva Superior Practices will make his appearance in the world and bestow the five characters of Myoho-renge-kyo upon all the living beings of Jambudvipa” (WND-1, 606).

In “Remonstration With Bodhisattva Hachi­man,” the Daishonin says: “I, Nichiren, have done nothing else, but have labored solely to put the five or seven characters of Myoho-renge-kyo into the mouths of all the living beings of the country of Japan. In doing so, I have shown the kind of compassion that a mother does when she labors to put milk into the mouth of her infant child” (WND-2, 931).

As these passages from the Gosho indicate, the practice to confer the Gohonzon of Nam­-myoho-renge-kyo upon all people can only be the natural consequence of the Daishonin’s immense compassion.

In other words, it is none other than the practice to advance kosen-rufu in the Latter Day of the Law. Indeed, kosen-rufu is the will of the Buddha of the Latter Day of the Law, and the requirement that inevitably follows from the Daishonin’s estab­lishment of the Gohonzon.

The writing, “Repaying Debts of Gratitude” states, “If Nichiren’s compassion is truly great and encompassing, Nam-myoho-renge-kyo will spread for ten thousand years and more, for all eternity” (WND-1, 736).

In keeping with these words, the SGI has persevered in the practice of propagating the Gohonzon, and has actualized the Daishonin’s will to bestow it upon the entire world. Ours is the practice of compassion that is directly con­nected with the immense compassion of the Buddha of the Latter Day, Nichiren Daishonin, and is the mis­sion of the Bodhisattvas of the Earth, who carry out the Buddha’s work as his emissaries.

During World War II, the Japanese militarist regime used State Shinto to restrict freedom of thought. At that time, in keeping with the spirit of the Daishonin, the Gakkai, centering on founding president Tsunesaburo Makiguchi, upheld faith based on the Gohonzon and refused to accept a Shinto talisman. As a result, the organization was subjected to formidable oppression by the government, which led to Mr. Makiguchi’s martyrdom.

After the war, Japan entered an age of democracy in which freedom of religion was rec­ognized under the country’s new constitution. The Gakkai, centering on second president Josei Toda, stood up promptly to undertake the propagation of the Gohonzon. The foundation of kosen-rufu in Japan was established at that time.

Under the leadership of the third president, Daisaku Ikeda, the SGI set out upon the unprecedented undertaking of worldwide kosen­-rufu. The flow of world kosen-rufu has now developed into a great and unwavering current. Through these efforts of the SGI, the Daishonin’s will to bestow the Gohonzon “upon the entire world” is being realized.

Through awareness of their mission as true disci­ples of the Buddha who carry out the practice of compassion directly connected with the Daishonin, the SGI members aspire to spread the Mystic Law “for ten thousand years and more, for all eternity” (WND-1, 736). The decision to confer the Gohon­zon upon members was made based on this aware­ness.

It is the necessary mission of the SGI to bestow the Gohonzon for the sake of kosen-rufu and the happiness of the people. Also, the conferral of the Gohonzon by the SGI most perfectly accords with the profound compassion of the Daishonin.

Nichiren Daishonin says in “The Object of Devotion for Observing the Mind”: “Shakyamuni’s practices and the virtues he consequently attained are all contained within the five characters of Myoho-renge-kyo.  If we believe in these five characters, we will naturally be granted the same benefits as he was (WND-l, 365).

As this passage indicates, if we embrace the Gohonzon, then our own lives will naturally be endowed with the benefit of the causes and effects of attaining enlightenment.

Nichikan praises the greatness of the benefit of the Gohonzon, saying: “This Gohonzon provides great and boundless benefit. Its mystic functions are vast and profound. For this reason, if only you take faith in this Gohonzon and chant Nam-myoho-renge-kyo even for a while, no prayer will go unan­swered, no offense will remain unfor­given, all good fortune will be bestowed, and all righteousness proven. (Selected Commentaries of Nichikan Shonin, p. 443)

Only through maintaining strong faith can one be certain of receiving the great benefit of the Gohonzon. This is the point the Daishonin clearly makes when he says: “To accept is easy; to continue is difficult. But Buddhahood lies in continuing faith. Those who uphold this sutra should be prepared to meet difficulties” (WND-l, 471)

It is not a matter of merely accepting the Gohonzon, but of maintaining faith throughout one’s life. To never lose one’s belief in the Gohon­zon no matter what difficulties might arise—this is what it means to “uphold” the Gohonzon in the true sense. One who carries through with such strong faith realizes the inconspicuous bene­fit of attaining Buddhahood. This is the true meaning of the benefit of the Gohonzon.

Inthis regard, the Daishonin encourages us to maintain strong faith, saying, “Be sure to strengthen your faith, and receive the protection of Shakyamuni, Many Treasures, and the Buddhas of the ten directions” (WND-l, 386).

Second president Josei Toda discussed the true meaning of embracing the Gohonzon as follows:

“If you receive the Gohonzon and then just enshrine it in your home [without practic­ing], then it means that you embrace the Gohonzon in outward form only.

“The daimoku of the Three Great Secret Laws has two aspects: one is faith and the other is practice. Inorder to carry out the daimoku of practice you have to chant daimoku for yourself and for others. This is the daimoku of the Latter Day of the Law.

“If you simply have [the Gohonzon] enshrined in your room, then, even though you may profess faith in it, you cannot be said to truly embrace the Gohonzon….

“The body of the person who chants daimoku to the Gohonzon in itself becomes the entity of the object of wor­ship. This is clear. Surely this very action constitutes “embracing the Gohonzon” in the truest sense.

“Those who praise the great power of this Gohonzon to others should be regard­ed as the Buddha’s emissaries. It is also clear that they are the messengers of the Gohonzon. Consequently, these believers can be said to have truly embraced the Gohonzon with their own lives.

We can also affirm that they are the ones who have inherited the benefits of the causes and the effects of the enlightenment of all Buddhas of the provisional, theoreti­cal and essential teachings” (Complete Writings of Josei Toda,vol. 1,pp. 258–9).

Those who chant daimoku for themselves and others truly embrace faith in the Gohonzon. Conversely, it could also be said that those who manifest the practice for themselves and others are able to do so precisely because they possess strong faith.

Truly embracing the Gohonzon with faith encompassing oneself and others—this is the faith of the SGI. This condition of faith mani­fests when a person has a deep awareness of the mission to realize kosen-rufu. It could therefore be called “faith for kosen-rufu.”

Furthermore, this faith is directly linked with the faith of Nichiren Daishonin. We know this because the Daishonin urges us to develop unbe­grudging faith and practice, saying: “those who become Nichiren’s disciples and lay believers should realize the profound karmic relationship they share with him and spread the Lotus Sutra as he does (WND-1, 994; “If you are of the same mind as Nichiren, you must be a Bodhisattva of the Earth” (WND-1, 385); and “Therefore, I say to you, my disciples, try practicing as the Lotus Sutra teaches, exerting yourselves without begrudging your lives!” (WND-1, 583–84).

The phrases, “the same spirit [as Nichiren]” and “the same mind as Nichiren” indicate faith and practice that are directly linked with Nichi­ren Daishonin. Such faith enables us to accumu­late boundless benefit within our lives.

For precisely this reason, we are able to achieve the inconspicuous benefit of attaining enlightenment in this lifetime, and may realize conspicuous benefits as well. Further, in accor­dance with the principle that when the Buddha nature manifests itself from within, it will obtain protection from without, we who embrace such faith are certain to enjoy the protection of the Buddhist gods.

The SGI has been able to show actual proof of kosen-rufu in society because members have carried through with strong faith based on the Gohonzon under the leadership of the founding three presidents. Faith gives rise to practice and study; practice, and study, in turn, serve to fur­ther strengthen and deepen one’s faith. The SGI has been conducting a ceaseless movement based on this principle.

The Daishonin states: “Exert yourself in the two ways of practice and study…. Both practice and study arise from faith” (WND-1, 386).

The SGI is the only body of harmoniously united believers that has lived up to this passage. Accordingly, just as the Daishonin teaches, “Without practice and study, there can be no Buddhism,” in the present day the Daishonin’s Buddhism only lives within the SGI.

The sure path to receiving the benefit of the Gohonzon is to worship with faith directly con­nected with Nichiren Daishonin, faith based on the Gohonzon, faith directed toward the goal of kosen-rufu.