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June 20, 1994
Volume 4, No. 3 (Part 2)
The Soka Gakkai?s True Path,
the History of the Priesthood?s Corruption and the Shoshinkai
Incident (continued)
Question 2: Definition of the Treasure of the Priest
You make your assertion that all high priests are the
Treasure of the Priest using a quote from Nichikan Shonin?s
“The Three Robes of This Sect.”
Nichikan Shonin strictly defined the Three Treasures of
the Daishonin?s Buddhism in the Toryu Gyoji Sho (On the
Practice of This School).
As separate guidance, he also includes instruction on
prayers to be offered by priests in the course of daily
practice in “The Three Robes of This Sect.”
The section that you cite actually appears in an explanation
of the significance of prayer beads. The successive high
priests are mentioned in this section, following after
Nichimoku Shonin and separate from Nikko Shonin. It is
nothing other than evil and deliberate distortion that
you ignore the strict definition in “On the Practice
of This School.”
What does your master, Nikken, have to say on this matter?
At a guidance meeting for assistant priests on March 31,
1983, Nikken stated the following:
This [the issue of the Treasure of the Priest] is a matter
on which my late master [Nittatsu Shonin], in the interest
of eliminating any confusion, gave precise direction.
This clear-cut guideline appears in the discussion of
the “three treasures of the essential teaching of
the Buddhism of sowing” that is found at the end
of the Toryu Gyoji Sho in the Six-Volume Writings.
This writing clearly sets forth the three treasures of
the essential teaching of the Buddhism of sowing from
a doctrinal standpoint. It designates as the treasure
of the Law the Great Mandala…and designates Nichiren
Daishonin…as the treasure of the Buddha…and
designates the second high priest, Nikko Shonin…as
the Treasure of the Priest.
In other words, Nichiren Daishonin, and he alone, is the
treasure of the Buddha, and Nikko Shonin is the treasure
of the Priest.Fundamentally,…we regard Nikko Shonin
alone as the Treasure of the Priest. From this standpoint,
the successive High Priests are not equal in status to
the Treasure of the Priest….
At this time, 700 years later, when the capacity of the
people has generally declined, everyone, myself included,
is an ordinary person.
Based on the above, your assertion contradicts that of
the current high priest.
It is further a fact that Article 4 of the Nichiren Shoshu
Rules and Regulations (Shuki) states, “This sect
takes the Dai-Gohonzon as the treasure of the Law, the
founder, Nichiren Daishonin, as the treasure of the Buddha,
and the inheritor of the Law, Nikko Shonin, as the treasure
of the Priest.”
Why do you go back on both the words of your master and
the doctrine of Nichiren Shoshu?
Question 3: The Face to Face Bestowal of the Law
In our question, we pointed out the fact that the writing
which the priesthood uses to justify its claim that the
high priest is the sole inheritor of the lifeblood of
Nichiren Daishonin was not written by Nichiren Daishonin
or Nikko Shonin, according to research done by Nichiko
Shonin. This questionable passage appears again in “Myosetsu-ji
News” (April 1994, p. 5). Why is the priesthood
using such “evidence” for its claims? You
ignored our question.
In your response you state: “The content of the
Face to Face Bestowal of the Essence of the True Law is
a matter that is of concern between one high priest to
another. Therefore, it is better that we avoid making
comments about the content of the Face to Face Bestowal
of the Essence of the True Law since neither of us are
high priests.”
However, when Nittatsu Shonin, the 66th high priest, assumed
office, he stated, referring to the transmission of the
Law: “Nichiko Shonin has published everything. There
is, therefore, nothing special or secret about it.”
Nikken himself commented on this as follows: “Reverend
Hori [Nichiko Shonin] has already said that all the Daishonin?s
teachings are contained in the Gosho Zenshu.” All
the transfer documents, including “On the Three
Great Secret Laws,” “The One Hundred and Six
Comparisons,” and the two transfer documents are
available to anyone, in both the Gosho Zenshu and the
Essential Writings of the Fuji School. There are no secretly
transmitted teachings that only the high priest knows.
The Daishonin spent his life sharing his teachings with
his disciples so that they could attain enlightenment.
In the Gosho “Heritage of the Ultimate Law of Life,”
the Daishonin 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” (MW-1, 24).
It is true that the Dai-Gohonzon has remained enshrined
at Taiseki-ji since its founding. However, as we cited
in the open letter, there have been numerous doctrinal
errors and breaks in the lineage of high priests. It is
by no means true that “the essence of Buddhism has
been maintained by successive high priests up to this
day.”
The Daishonin 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…”
(MW-4, 272).
The achievement of kosen-rufu and the eternalization of
the teachings are nothing less than the great will and
compassion of the true Buddha.
Question 4: On the Document “Reconfirming
Our Fundamental Mission”
Response to this is given in the document preceding this
one.
Questions 5 and 6: Faith Is the Heritage of the
Law
In your answer to questions 5 and 6 in our letter, you
do little but reiterate Nikken sect doctrine. Furthermore,
we asked you questions pertaining to your misuse of the
Gosho in your address at the March 28, 1993, gojukai ceremony,
and asked for proof of your claim that the high priest
alone “possesses and protects” the Law. We
believe you repeated yourself because you cannot answer
the question.
When you say “…each successive high priest
also received the correct teaching of Nichiren Daishonin
from their master. This is an unchangeable creed that
has been handed down for 700 years,” you are talking
about an ideal. If we look at history, the reality is
the opposite.
We do not call into doubt in the least the greatness of
a high priest such as Nichikan Shonin. However, it is
impossible to understand why you assert your claims of
the pure transmission of the lineage of Nichiren Shoshu
and shroud it in unnecessary mystery when we have given
you historical facts to the contrary.
In the “Recorded Lectures,” the Daishonin
states: “The three enlightened properties [Of the
Thus Come One] are acquired by a single word. That word
is faith” (Gosho Zenshu, p. 753).
The true Buddha has spelled it out for all of us. The
tradition to be followed is that of faith in the Gohonzon.
The ninth high priest, Nichiu Shonin, restates this point
in his “On the Formalities of True Buddhism”:
“Faith, the heritage of the Law, and the pure flow
of the entity of the Law are identical” (Essential
Writings of the Fuji School, vol. 1, p. 64).
This is further elaborated on by the 59th high priest,
Nichiko Shonin:
In the final analysis, faith, the heritage of the Law
and the pure water of the Law refer to the same thing.
The heart of faith exists in those who practice faith,
and with this faith, they receive the pure water of the
Law from the original Buddha. The way the pure water of
the Law flows from the original Buddha to believers is
like blood circulating in the human body. The transmission
of the pure water of the Law through faith, therefore,
is called the transmission of kechimyaku or the “bloodstream”
of Buddhism.” (Essential Writings of the Fuji School,
vol. 1, p. 176)
Question 7: On the ?Orthodox Lineage? of the High
Priests
In question 7, we asked you to provide us with documentary
proof that believers cannot draw out the true power of
the Secret Law if they ignore the sacred inheritance of
the Secret Law by High Priest Nikken. Your response completely
sidesteps the question, stating only that successive high
priests did their best to protect the Dai-Gohonzon, and
that their actions must be interpreted in light of historical
circumstances. This is an outrageous and pitiful excuse.
The Daishonin states quite clearly in “The Three
Kinds of Treasure” that people become noble or ignoble
through their actions:
The real meaning of the Lord Shakyamuni Buddha?s appearance
in this world lay in his behavior as a human being. How
profound! The wise may be called human, but the thoughtless
are no more than animals. (MW-2, 281)
In the Gosho, “On the Buddha?s Behavior,”
the Daishonin teaches his disciples how to behave in the
face of severe persecutions. When Nichiren Daishonin was
taken to Tatsunokuchi, he demonstrated his resolve to
save the people of the world, stating:
I immediately recognized the dire portent of this event
and thought to myself, “I expected something like
this to happen sooner or later. How fortunate that I can
give my life for the Lotus Sutra! If I am to lose this
worthless head for Buddhahood, it will be like trading
sand for gold or rocks for jewels!” (MW-1, 178)
In the same Gosho, the Daishonin instructs his disciples
on how they should behave in the face of severe persecution:
None of you who declare yourselves to be my disciples
should ever be cowardly…. Each and every one of
you should be certain deep in your hearts that sacrificing
your life for the Lotus Sutra is like trading rocks for
gold or filth for rice. (MW-1, 176)
If you quail before the threats of the rulers of this
little island country and abandon your faith, how will
you face the even more terrible anger of Emma, the King
of Hell? You have proclaimed yourselves to be the messengers
of the Buddha. But if you falter, there will be no one
more despicable than you. (MW-l, 176-77)
Nothing is more illustrative of the Daishonin?s point
than the priesthood?s behavior during the period prior
to and during World War II. In light of these Gosho quotes,
let us examine the behavior of the priesthood and the
Soka Gakkai in this period.
A. The Priesthood?s Behavior
Deletion of Gosho Passages/Slanderous Doctrine
So as not to offend the militaristic government, which
considered the Emperor and the Shinto Sun Goddess as supreme
deities, the Nichiren Shoshu priesthood deleted from official
publications Gosho passages in which the Daishonin clarifies
his identity as the true Buddha. Among the 14 examples
of deletions, one states, “I am the foremost sage
in the entire world” (MW-2, 259).
In addition, an official memorandum from the priesthood?s
administrative office dated Aug. 24, 1941, states:
Because Nichiren Daishonin?s Gosho was written in the
Kamakura Era, there may be some people who misunderstand
the Daishonin?s spirit of Respecting the Emperor and Protecting
the Country…. We hereby ban the publication of the
Gosho Zenshu, and will issue summaries of major writings.
It goes on to say:
The doctrine that the Buddha is true while the deities
are transient is a vulgar belief in Buddhism…. This
school, therefore, shall not rely on this doctrine in
its original meaning.
Revision of Silent Prayers
The priesthood blatantly and deliberately altered the
silent prayers to conform to the doctrines of State Shinto.
The revised first silent prayer from that era reads:
I humbly thank the Sun Goddess, the ancestor of the Emperor,
and all emperors of the successive reigns since the time
of first emperor Jimmu…. I also offer my benefits…to
gods of the sun and moon and all other deities —
the guardians of the Empire.
The result of the priesthood?s docile and subservient
attitude toward those in power during World War II, and
their total lack of courage and spirit of refutation,
is elaborated on by Nichiko Shonin:
[It reached the point where] Shinto talismans were hung
in the Study Hall (a building at the Head Temple)….
Perhaps, as a result of this, on the night of June 17,
1945, due to carelessness, a fire started which burned
down the Conference Hall, the high priest?s living quarters,
Study Hall and Reception Hall. The 62nd high priest, Nikkyo,
also unfortunately perished in the flames…. (Essential
Writings of the Fuji School, vol. 9, pp. 431-32)
B. The Soka Gakkai
In contrast to this, the first president of the Soka Gakkai,
Tsunesaburo Makiguchi, resisted a wartime government order
to worship the Sun Goddess of Shintoism. He strictly pointed
out to Soka Gakkai members that worshipping the Sun Goddess
was absolutely opposed to the spirit of Nichiren Daishonin?s
teachings.
In June 1943, Soka Gakkai leaders were ordered to the
head temple. Jikai Watanabe, a senior priest of the time,
suggested that the Gakkai members receive the Shinto talisman
and follow the direction of the military. This suggestion
was made with the high priest in attendance.
Nikko Shonin writes in his “Twenty-Six Admonitions”
that we should not follow even the high priest if he takes
actions that oppose the teachings of the Daishonin?s Buddhism.
In this spirit, Mr. Makiguchi resolutely rejected the
idea of accepting the Shinto talisman. As a result, he
and his disciple, Josei Toda, were arrested. Mr. Makiguchi
died in prison of malnutrition on Nov. 18, 1944.
It is an eternal badge of shame for the priesthood that
when Messrs. Makiguchi and Toda refused to accept the
Shinto talisman, the priesthood punished them by banning
them from going on tozan2, which had the effect of disassociating
the priesthood from the Gakkai in the eyes of the government.
Mr. Nagasaka, when you examine the actions of both the
priesthood and the Soka Gakkai, it is quite apparent which
one lives up to both the spirit and the letter of the
Gosho.
Part II
Question 1: On the Gosho and Believers? Relationship to
It
Again you have sidestepped our question and reasserted
your claims without proof or explanation.
In your letter you:
A) Refused to take responsibility for your absurd statement
that it is arrogant for lay believers to read the Gosho.
B) Refused to give specific doctrinal basis for your assertions
and why they differ from those of both Nikko Shonin and
Nichijun Shonin.
If the Daishonin?s writings were too difficult for common
people to understand, why do you think he wrote so many
Gosho to common lay believers? Why did Nikko Shonin state,
“At the time of kosen-rufu, the Daishonin?s words
should be translated into foreign languages” (Gosho
Zenshu, p. 1613). Your statements show that you do not
grasp the Daishonin?s intent.
Question 2: On ?Toba? Memorial Ceremonies and
Faith
What we call into question is your over-emphasis in temple
publications and lectures on erecting toba3 as a condition
for attaining enlightenment.
In the Gosho, it is stated:
However, even though you chant and believe in Myoho-renge-kyo,
if you think the Law is outside yourself, you are embracing
not the Mystic Law but some inferior teaching. “Inferior
teachings” means those other than this sutra, which
are all provisional and transient. No provisional teaching
leads directly to enlightenment, and without the direct
path to enlightenment you cannot attain Buddhahood, even
if you practice lifetime after lifetime for countless
aeons. Attaining Buddhahood in this lifetime is then impossible.
(MW-1, 3-4)
Our enlightenment is achieved through the power of the
Buddha and the power of the Law that are inherent in the
Gohonzon, and the powers of faith and practice within
ourselves. It is not in the least dependent on either
a third party, or an outside force.
Part III
Question 1: Pilgrimage to Taiseki-ji, Now a Seat of Slander,
Is a Negative Cause
It is regrettable that rather than presenting a reasoned
argument based on the Daishonin?s teachings, you content
yourself with empty repetition of the same phrases, regardless
of what you are asked or the number of times you are asked
it.
In the Gosho, it is stated: “The place where those
who practice the Lotus Sutra dwell is itself the Pure
Land. Why should one bother to search for it elsewhere?”
(Gosho Zenshu, p. 72).
This attests to the fact that faith based on the Dai-Gohonzon
and doing a pilgrimage to Taiseki-ji are not the same
thing; practice for others with a selfless spirit and
strong faith to promote kosen-rufu is indeed “faith
based on the Dai-Gohonzon.”
On the other hand, one lacking in faith cannot be said
to be practicing “based on the Dai-Gohonzon,”
even if seated directly in front of it. Accordingly, your
assertion that a journey to a distant place is necessary
to attain enlightenment is an evil doctrine, utterly divorced
from the Daishonin?s Buddhism.
Taiseki-ji, on the other hand, has become a realm of slander,
due to the misguided views of the high priest and of priests
like yourself. Nikko Shonin states in the “Twenty-Six
Admonitions of Nikko,” “You should not sit
together with slanderers of the Law at religious ceremonies,
for fear of suffering the same punishment as they”
(Gosho Zenshu, p. 1618).
Elsewhere, he says, “If we do not disavow those
[evil] teachers who go against Nichiren Daishonin, we
will be committing an offense ourselves” (Hennentai
Gosho, p. 1734).
Further, in the “Rissho Ankoku Ron,” Nichiren
Daishonin states, “[Y]ou must never give alms to
a person who has slandered the Law” (MW-2, 38).
We assert that going on pilgrimage to the head temple
now, far from “eradicating negative karma,”
runs utterly contrary to the Daishonin?s spirit, and it
is for this reason that we so adamantly oppose the tozan
movement you are trying to create.
Question 2: On Gohonzon Conferred by the SGI
*************************
See the response to Cover Letter, Paragraph 6.
1. Honsho-bo Nissho: 16th chief priest of Joen-ji temple.
The Gohonzon that Nichikan Shonin transcribed on June
13, 1720, bears an inscription on the side, which reads:
“To be bestowed upon Daigyo Ajari Honsho-bo Nissho
at Honnyo-zan Joen-ji temple in Kogusuri Village in Shimotsuke
Province.”
2. Tozan: pilgrimage.
3. Toba: A wooden grave tablet, long and narrow in shape,
and inscribed with pasages from the sturas, the deceased
person?s posthumous name, etc. It is planted beside the
grave during memorial services.
*************************
The Chief Priest Responds to the Youth Division?s Challenge
From Jisei Nagasaka, chief priest of Myosetsu-ji temple
To the SGI-USA New York Youth Division
IN 1977, Daisaku Ikeda made his first deviation from Nichiren
Shoshu?s teachings, and he enlarged and replicated seven
paper Gohonzon to wooden honzon, transgressing against
the high priest?s singular authority to transcribe the
Gohonzon. Without the high priest?s permission he had
made seven counterfeit honzon.
Due to the admonition of the 66th high priest, Nittatsu
Shonin, on making these counterfeit honzon, Daisaku Ikeda
expressed repentance about his conduct.
He gave those honzon to the Head Temple Taiseki-ji as
the actual proof of slandering against the Daishonin?s
Buddhism However, I must point out that at that time,
Mr. Ikeda did not omit his name [on the] counterfeit honzon.
Last year, without the permission of the high priest,
the Soka Gakkai replicated 26th High Priest Nichikan Shonin?s
Gohonzon, omitting the applicant, Chief Priest Honsho-bo?s
name from the Gohonzon and then distributing these counterfeit
honzon to its worldwide membership.
This is a great slander against Nichiren Daishonin?s Buddhism.
Moreover, this time, they made an even greater cause for
falling into the Hell of Incessant Suffering, by tampering
with the inscription of a Gohonzon, than when they made
the seven counterfeit honzon.
Your cover letter states on page 3:
Based on a correct understanding of the significance of
kosen-rufu, the Soka Gakkai has omitted the name of Honsho-bo
during the printing process of the okatagi Gohonzon which
are being distributed to new SGI members throughout the
world.
Also, your “General Comment” letter states
on page 1:
First, let us make it clear that Honsho-bo Nissho?s name
was not “erased” from the Gohonzon .The Gohonzon
transcribed by Nichikan Shonin in 1720 remains in exactly
the same condition as it always was. To say that the Gohonzon
or any part of it was “erased” constitutes
simply another example of the way you distort facts to
fit your needs at the moment.
You must understand that both are the same great slander
against the 26th high priest, Nichikan Shonin, to erase
Rev. Honsho-bo?s name in the printing process. Because
all Gohonzon are the body and heart of Nichiren Daishonin.
It is a great slander to replicate Nichikan Shonin?s Gohonzon
and distribute it to Soka Gakkai members without the high
priest?s permission.
Regarding a public debate, it would be a waste of time
considering your hypocritical attitude as shown in the
two paragraphs quoted above.
If you want to know about Nichiren Daishonin?s Buddhism,
please make an appointment and come to the temple. I will
teach you Nichiren Daishonin?s Buddhism, which has been
handed down at the Head Temple Taiseki-ji for the past
700 years.
The Rev. Jisei Nagasaka
Chief Priest
Myosetsu-ji Temple
***************************
A Declaration of Victory
Dedicated to the life of George Kasahara
(Editor?s note: See article about George Kasahara on page
2 of the June 20 World Tribune.)
From the Youth Division of New York
THE history of humankind is the history of our common
quest for dignity, freedom and happiness. On April 28,
1253, Nichiren Daishonin chanted Nam-myoho-renge-kyo for
the first time. With this “bold declaration,”
he established the means for each individual to achieve
absolute happiness. On Nov. 18, 1930, Tsunesaburo Makiguchi
and Josei Toda founded the Soka Kyoiku Gakkai. This became
the vehicle by which common people throughout the world
were introduced to true Buddhism.
Nichiren Daishonin states:
Attaining Buddhahood is nothing extraordinary. If you
chant Nam-myoho-renge-kyo with your whole heart, you will
naturally become endowed with the Buddha?s thirty-two
features and eighty characteristics. Shakyamuni states,
“At the start I pledged to make all people perfectly
equal to me, without any distinction between us.”
(The Major Writings of Nichiren Daishonin, vol. 1, p.
259)
United in our remarkable diversity, the SGI members of
New York have spared no effort to build a movement for
dignity, freedom and happiness here in our city. As one
facet of our movement, we supported the Nichiren Shoshu
priesthood; in particular, the Myosetsu-ji temple in Queens.
All this changed on Nov. 28, 1991, when Nikken?s contempt
for lay believers culminated in the act of excommunicating
17 million SGI members.
We, the SGI members in New York, are standing on the side
of justice and the common person. This confrontation with
the priesthood is a battle — not merely an exchange
of accusations and assertions. It is a battle for religious
reformation. It is a battle for humanity.
Among Nikken?s disciples is Jisei Nagasaka, the chief
priest of Myosetsu-ji temple in Queens, New York.
He has used the confusion generated by Nikken?s actions
to lure members from the true path of faith. Let the record
show that:
He propounds false doctrines, such as the high priest
alone contains the Daishonin?s enlightened essence. He
teaches that one can only attain enlightenment by going
on tozan. He claims that the Gosho is not for lay believers
to read or understand.
These actions run directly counter to the spirit and intention
of Nichiren Daishonin and Nikko Shonin.
The Gosho states, “To seek enlightenment without
repudiating slander is as futile as trying to find water
in the midst of fire or fire in the midst of water”
(MW-1, 165).
Through a series of letters, beginning on April 2, 1994,
we have questioned Jisei Nagasaka on the doctrine he is
promoting. Basing ourselves on the teachings of Nichiren
Daishonin, we challenged him to a fair and open debate.
Our purpose was clear: to enable all believers to bear
witness to a debate and thereafter freely choose who is
following the correct teachings of the Daishonin.
Jisei Nagasaka has refused our offer, stating, “It
would be a waste of time....” Nowhere in his responses
did he quote the Gosho to justify his position. Clearly,
he is not a disciple of Nichiren Daishonin. By refusing
to discuss the issues in an open forum, he has conceded
victory to the SGI-USA. Together with SGI President Daisaku
Ikeda, we, the SGI-USA members of New York, declare victory
over Jisei Nagasaka of Myosetsu-ji temple.
In 1253, Nichiren Daishonin made a declaration that changed
the course of human history. Today, June 16, 1994, we,
the SGI-USA members of New York, declare our resolve to
continue the battle for equality and religious reformation
that Nichiren Daishonin began over 700 years ago. We pledge
to uphold the purity of Nichiren Daishonin?s Buddhism,
fight against all forms of authoritarianism, and protect
the common people. This is our pledge, this is our word,
this is our bond.
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