P04-part(2)：Nichiren Honbutsu-ron 日蓮本仏論 (Theory that Nichiren is the original ultimate Buddha) of 'fueho enin 不依法・依人(Theory of obeying others and not obeying the law)'

■Nichiren Honbutsu-ron 日蓮本仏論 (Theory that Nichiren is the original ultimate Buddha) of 'fueho enin 不依法・依人(Theory of obeying others and not obeying the law)'

For example, Haruo SUDA, who developed Nichiren Honbutsu-ron (
Theory that Nichiren is the original Buddha), wrote in his book 'Nikkomon School and Soka Gakkai' (Soka Gakkai), P332-335.
He cited Nichiren's literature "There are a number of writings in which Nichiren Honbutsu-ron can be clearly seen in Gosho which have Nichiren's mantra and direct disciple manuscripts." describing the three virtues of lord,mentor,and pearent, which were considered to be characteristics of Buddha.
Thus, from the viewpoint of the three virtues of lord,mentor,and pearent, it can be seen that Nichiren was aware of himself as the first original Buddha."
He developed his theory.
He also developed a similar theory by cutting, pasting, and using sentences including 'saint,' 'lord,mentor,and pearent,' and 'lord of the law' from Senji-sho, reply to Ichinosawa Nyudo, and the Ryusen-ji Petition.
It is true that many sentences describing the three virtues of shushichika, which were considered to be characteristics of Buddha, can be mentioned in addition to those mentioned above, and it was mentioned above that these were regarded as Nichiren's becoming of Buddha and becoming aware of himself as a Buddha.

However, based on this, it must be said that the claim that Nichiren himself was ultimate buddha (a master of a religion) and that he clearly declared that ordinary peoples should return one's life to Nichiren's flesh, is a leap of faith (animism of belief in Nichiren) or an arbitrary prejudice. Suda made a huge theoretical leap flying.
Nichiren's teaching is not an animism to worship and return to his life as ultimate buddha (the head priest) if one carefully examines his posthumous writings.
Based on the principle of 'Do not obey men, but obey law,' Nichiren's teaching is to return to the correct 'dharma(law)' and become a Buddha.
His own teacher called him Shakyamuni Buddha who attained Buddhahood in the remote past, but since Shakyamuni also practiced religious exercises extending over great many kalpas before attaining Boddhahood, he did not set the first ultimate buddha.
Therefore, as mentioned above, he is in a position to never claim that he is ultimate buddha based on his own teachings.

What Nichiren himself does not claim cannot be claimed by us in later generations without following the principle of 'Do not obey men, but obey law.'.

　It will be described later that Nichikan, who later became head priest of Taiseki-ji Temple, fell into a similar trap depending on the background of the times and his own position, but this theory is probably equivalent to that of the theory that Nichiren is ultimate buddha which was attributed to Nichikan (a person called himself). This theory falls into the animism of 'Do not obey law, but obey men,' which is completely opposite to Nichiren's teaching of 'Do not obey men, but obey law.'.

　Here are two parts and ideas that seem to be typical examples of the degradation of the people of the theory that Nichiren is ultimate buddha that have been handed down to the present.
I would like to mention two typical areas of error and thinking that have fallen away from the Nichiren Honbutsuists that have been handed down to the present day.

First, for example, Nichiren wrote this in his Senji-sho(撰時抄 The Selection of the Time):
"Daibadatta had blood on Shakyamuni's body, but at the time of his death, he chanted Namu, and if he called himself Buddha, he would fall into hell, but he did not call himself Buddha, only Namu, but not Buddha, and today the high priests in his own country are also called Namu Nichiren Shonin, but they are called Namu Tai,Fubin Fubin." (Gosho p. 287)
"Daibadatta persecuted Shakyamuni, bleeding from his body, but at the time of his death he chanted 'Namu.'. If he had called 'Buddha' after 'Namu,' he would not have entered Hell, but he was deeply involved in the art of defamation, so he chanted only 'Namu' and did not even call it 'Buddha.'. Even if high priests in Japan try to chant 'Namu Nichiren Shonin,' they will end up with Nanmu alone.It looks much pitiful.It is a blunder."(my modern translation)
The equivalent English translation in "The Writings of Nichiren Daishonin" is as follows.
"Devadatta inflicted an injury on Shakyamuni Buddha that drew blood, but when he was on his deathbed, he cried out, “Namu (Devotion)!” If only he had been able to cry, “Namu Buddha (Devotion to the Buddha)!” he would have been spared the fate of falling into hell. But so grave were the deeds he had committed that he could only utter the word “Namu” and could not pronounce the word “Buddha” before he died.
And soon the eminent priests of Japan will no doubt be trying to cry out, “Namu Nichiren Shōnin (Devotion to the Sage Nichiren)!” But most p.579likely they will only have time enough to utter the one word, “Namu!” How pitiful, how pitiful!"(The Selection of the Time:The Writings of Nichiren Daishonin, p578-579)

By the way, "Namu" is a word that means to give one's life or to entrust one's life, to the next word (an object such as a person or thing).

Here, Suda mentioned this sentence as a basis.
He said, "The words of "Nannu Nichiren Shonin" are a clear statement that defines Nichiren himself as the object of "Namu", that is, the human principal image, "Gohonnzon of human-being"." (Nikkomon School and Soka Gakkai, p332-335).
Is this really so?

Then, why did Nichiren himself not instruct his disciples to chant "Namu Nichiren Shonin" throughout his life, and what does it mean?
This was one of Suda's first mistakes.

Secondly, if these Nichiren Honbutsuists claims by the theory that Nichiren is ultimate buddha are true, why don't they chant "Namu Nichiren Daishonin"?
And if we chant "Namu Nichiren Shonin," is there merit?
If there is merit, then the title of the chant can be either Namu Myoho Lotus Sutra or "Namu Nichiren Daishonin."
I would like to ask the theory that Nichiren is ultimate buddha people who are chanted by the current Soka Gakkai or Nichiren Shoshu Sect for scientifically reproducible logic to solve these contradictions, even if it is a thought experiment.

　After all, those who advocated the theory that Nichiren is ultimate buddha generally misunderstood the meaning of 'Do not obey men, but obey law' as taught by Nichiren and insisted on 'Do not obey law, but obey men' which was the exact opposite.
The text of the abovementioned Senji-sho would also be obvious if it was judged by properly grasping the context around it in Japanese.
In this part, Nichiren made a logical development by going down to the position of 'slander' (false teaching) in the minds of 'Daibadatta' and 'high priests in Japan.'

In other words, Nichiren said that they only chanted 'Namu' because of their deep work, but if they had chanted 'Buddha' after that, at least they would not have gone to hell. Furthermore, Nichiren said that they would have chanted 'Namu Nichiren Shonin' if they had wished to become Buddha according to the logic of the wrong law, but they would not have been able to go that far because of their deep work, and he lamented 'Fubin Fubin(much pitiful,a blunder)' as a result.

　In other words, Nichiren merely expressed his compassion by giving examples of developments and consequences based on the wrong logic (Defamation law, actually an animism called "Do not obey law, but obey men").
There is no doubt that the expression "Namu Nichiren Shonin" means to return to Nichiren himself, but that is why he expressed "Namu Nichiren Shonin" as an example of the pitiful consequences of developing the slanderous method they were committing, that is, the example of 'Do not obey law, but obey men.'.
In layman's terms, it is an ironic point that this is indeed the slanderous method. And, of course, it is necessary to understand the broken intention that the teaching to return and entrust one's life to Nichiren = "Namu Nichiren Shonin" is the logic of the slanderous method.

　The "Nichiren Honbutsu Theory," "the theory that Nichiren is ultimate buddha," which says that one should take refuge in Nichiren himself, is an animism and a kind of ancient practice that has existed since ancient times.
Nichiren's teachings are never such an animism.

... "I am actually a saint. I am a Buddha. I am equipped with the Lord, the Master, and the Parent.
But you must not take refuge in me.
Take refuge in the Dharma in which I have attained Buddhahood." ...
　I hear Nichiren's voice as Master as clearly as this.
　This is the cry of Nichiren, who preached and manifested "Nam-Myoho-Renge-Kyo" as the "Law" of the origin of all things with scientific reproducibility, and which continues to shine forever.

Nichiren was shouting over and over again with his life that we must return our lives to the correct "Law" (Nam-Myoho-Renge-Kyo), not to "man" or "Buddha.

These indicate the following: It is, after all, a good example of the kind of ridiculous argument that becomes the exact opposite of what is meant when logic is based solely on the cut-and-paste text of the Gosho(The Writings of Nichiren Daishonin), as is used by the Soka Gakkai.

■Suda's misunderstanding in the "The Ryusenji petition (滝泉寺申状）"

　　Suda's scholarly analysis of the "Ryusenji Moushijo滝泉寺申状," which comes next, is precise and excellent. It is a praise that will please not only him but also many people in the theory that Nichiren is ultimate buddha would be pleased with this praise.
　He cites evidence that Nichiren himself was described as "Japan's foremost adult" (Senji-sho撰時抄), "Great Teacher" (Yorimoto Chinjo(petition)頼基陳情), and "Daishonin (great saint）" (Horensho法蓮抄), and says that these words refer to the Buddha, suggesting that Nichiren himself was self-aware as the head of the Latter Day Buddhist sect (Honbutsu). He then cites the "Ryusenji Moushijo (滝泉寺申状,Complaint to the state) as further clear evidence.

The first half of the "Ryusenji Moushijo (The Ryusenji petition (滝泉寺申状)）" is a petition written by Nichiren in the name of Nichiben and Nisshu, who were the persecuted parties at the time of Atsuhara's Dharma, on their behalf, in response to Gyochi's complaint on the power side.
　Suda's analysis, namely, that the fact that Nichiren's disciples, Nichiben and Nisshu, wrote an official document addressed to a public institution, shows Nichiren's objective position and clearly indicates his external "self-awareness," and that it has an important significance that, unlike ordinary Imperial Letters, Nichiren's true intentions, which omit various considerations, appear. He is very clear in his analysis of the book as having an important significance that shows Nichiren's true intentions, which are different from those of the general Gosho, which omits various considerations.

　In it, Nichiren describes himself in the name of his disciple as follows.
"This article is written by saint Nichiren, the principal teacher of Nisshū and Nichiben."
"Given the circumstances, isn't it obvious that this teacher is a saint? And where is the need to seek such a national treasure abroad, when this capable leader already exists in the country?"
"The Dharma lord, saint Nichiren, knows when to spread, knows the country to spread, knows the law to spread, knows the essence of sentient beings, and works for the monarch, the people, the gods, and the Buddha. He considered and proposed ways to deal with the disaster." (All are on page 850 of the document,Ryusenji Moushijo)
The equivalent English translation in "The Writings of Nichiren Daishonin" is as follows.
"Regarding this matter, the Sage Nichiren, the true teacher of Nisshū and Nichiben"
"In view of the situation, is it not clear that this teacher is a sage? And since this skilled leader is already present within the state, what need is there to seek such a treasure of the state abroad?"
"This sage, the lord of the Law, understands the time, understands the country, understands the teaching, and understands the people’s capacity. For the sake of the ruler, for the sake of the people, for the sake of the gods, and for the sake of the Buddhas, he has pondered and set forth the steps to be taken in dealing with these calamities and disasters."(All are on page 822-823 of the document,The Ryūsen-ji Petition of The Writings of Nichiren Daishonin)

It is wonderful that Suda mentions these declarations.

But Suda used it as a basis.
"The significance of Nichiren saying "Dharma lord" or "This sage, the lord of the Law" is significant. "Dharma lord," as stated in the Chu-Agon-kyo Sutra, "Shakamuni is Dharma lord," originally refers to a Buddha or a priest who teaches the dharma to save everyone, so it can be said that Nichiren clearly recognized himself as the priest (ultimate buddha) in saddharma vipralopa(Mappo)."
He used this as a basis for the theory that Nichiren is ultimate buddha (it is animism).
This is also regrettable, because it is the opposite of Nichiren's true teachings.

　In the first place, Nichiren's awareness as a Buddha in Mappo(saddharma vipralopa, the Latter Day of the Dharma), as mentioned above, is not a clear declaration to Nichiren himself to entrust or return to life to Nichiren on the grounds that he himself is the ultimate Buddha (the master of the teachings, the head of the doctrine).
　To return one's life to Nichiren Buddha as himself in his flesh is not to return one's life to the Law, but to a person or a Buddha, i.e., it is exactly the same logic as returning one's life to Amida Buddha and others, i.e., I must emphasize again and again that this is the animism of faith in Nichiren in the flesh.
What is more regrettable is that this logic based on "Shakamuni is Dharma lord" of Chu-Agon-kyo Sutra, which Nichiren found expedient in the first place, suggests that it is the fatal logic that led the theory "Nichiren is ultimate buddha.(日蓮本仏論)" to the theory "head priest of temple is ultimate buddha.(法主本仏論)".
In other words,the Nichiren Honbutsu-ron leads to the "Hossu Honbutsu-ron"(法主本仏論).
This is a fatal logic.

　By the way, Nichiren said of being praised in this way, "Being praised by a fool is the greatest shame.
(Kaimoku-sho 開目抄, Gosho, p.235).
This part of the sentence is in the context of the famous "I, Nichiren, am sovereign, teacher, and father and mother to all the people of Japan" ,and it follows "All Tendai-sect people are their (note, all sentient beings) great enemies...ommitted...All of them are not shameful because of the Lotus Sutra".
The equivalent English translation in "The Writings of Nichiren Daishonin" is as follows.
"Shakyamuni Buddha, the lord of teachings, was cursed by all the followers of non-Buddhist teachings and labeled as a man of great evil. The Great Teacher T’ien-t’ai was regarded with intense enmity by the three schools of the south and seven schools of the north, and Tokuitsu of Japan criticized him for using his three-inch tongue to try to destroy the five-foot body of the Buddha. The Great Teacher Dengyō was disparaged by the priests of Nara, who said, “Saichō has never been to the capital of T’ang China!” But all of these abuses were incurred because of the Lotus Sutra, and they are therefore no shame to the men who suffered them.
To be praised by fools—that is the greatest shame."
(The Opening of the Eyes, The Writings of Nichiren Daishonin, p287)

Thus,after declaring himself to have possessed the three virtues of the Lord, Master, and Parent, which are the virtues of the Buddha, he states that it is the greatest shame to be praised by those who recite false teachings (those who slander the Dharma).

Nichiren also said the following to Kingo Shijo in the Eight Winds of the World (八風抄,Gosho, p.1151):
　"A wise man is said to be wise if he is not affected by the eight winds, which are profit, decline, damage, honor, praise, ridicule, suffering, and pleasure.The mind is not to rejoice when there is profit, and not to lament when there is loss. Those who do not fall prey to these eight winds will surely be protected by the all-powerful God of Heaven and Earth. However, if you go against reason and resents your lord, no matter how much you pray, the heavenly deities will not protect you."　
'A wise man is one who does not fall prey to the eight winds. The eight winds are profit, decline, damage, honor, praise, slander, bitterness, and pleasure. The eight winds are: gain, decline, damage, honor, praise, calumny, suffering, and pleasure. It means not to rejoice even if you profit, and not to lament even if you suffer a loss. Those who do not fall prey to these eight winds will surely be protected by the all-powerful God of Heaven and Earth. If you are not averse to the eight winds, the heavens will surely be pleased with you, if you do not bear the brunt of the eight winds, the heavens will surely be pleased with you. But if you go against the grain and resent your lord, no matter how much you pray, the heavenly deities will not protect you.' (my modern translation from the original)
The equivalent English translation in "The Writings of Nichiren Daishonin" is as follows.
"Worthy persons deserve to be called so because they are not carried away by the eight winds: prosperity, decline, disgrace, honor, praise, censure, suffering, and pleasure. They are neither elated by prosperity nor grieved by decline. The heavenly gods will surely protect one who is unbending before the eight winds. But if you nurse an unreasonable grudge against your lord, they will not protect you, not for all your prayers."(The Eight Winds, The Writings of Nichiren Daishonin, p794)

　It should be noted that "honor" and "praise" are included in the "eight winds".
　By praising Nichiren contrary to reason, would it not be an act of contempt for the sage Nichiren?
An example of this is the aforementioned Nichiren Honbutsu-ron, the theory that Nichiren is original ultimate buddha, which is based on the logic of not obeying the law and obeying others.
This is also a proof of the statement, "No matter how much you pray, the heavenly deities will not protect you."

Nichiren wrote the following in his text, "Various actions of Nichiren, the practitioner of the Lotus Sutra"（Shuju ofurumai gosho,種種御振舞御書）.
"Even if Nichiren is mployed, if he is not respected properly, the nation will die."(Gosho P919）
'Even if the nation adopts such a noble Nichiren, the nation will surely die if it respects me unjustly.' (my modern translation from the original)
The equivalent English translation in "The Writings of Nichiren Daishonin" is as follows.
"Even if my counsel is heeded, if I am not given due respect as the votary of the Lotus Sutra, then the country will perish."(The Actions of the Votary of the Lotus Sutra:The Writings of Nichiren Daishonin, p773)

This sentence is often mentioned in the Nichiren Mon school.
Before this sentence, Nichiren wrote,
"Since Nichiren is the messenger of the head mentor Shakyamuni, the master of the teachings, Amaterasu(天照太神) and Shohachimangu(正八幡宮) should also bow their heads, clasp their hands together, and prostrate themselves on the ground. Nichiren is a practitioner of the Lotus Sutra, Brahma(梵天) Teishaku(帝釈) serve the left and right sides of the practitioner of the Lotus Sutra, and the sun of heaven and the moon of heaven illuminate the front and back of the practitioner of the Lotus Sutra."
'Since Nichiren is the messenger of Shakyamuni, the head priest of the Lotus Sutra, the god of Amaterasu(天照太神) and the god of Shohachimangu(正八幡宮) also bow their heads, join their hands together, and prostrate themselves on the ground.
Because Nichiren is a practitioner of the Lotus Sutra, the god of Brahma(梵天) and the god of Taishaku(帝釈) serve the left and right sides of the practitioner of the Lotus Sutra, and and the sun of heaven(日天) and the moon of heaven(月天) illuminate the front and back of the practitioner of the Lotus Sutra.' (modern translation)
"As I am the envoy of Shakyamuni Buddha, the lord of teachings, the Sun Goddess and Great Bodhisattva Hachiman should bow their heads before me, press their palms together, and prostrate themselves. The votary of the Lotus Sutra is attended by Brahmā and Shakra on either side, and the gods of the sun and moon light his path before and behind."(The Actions of the Votary of the Lotus Sutra:The Writings of Nichiren Daishonin, p773)

These indicate the following: That is,
In other words, Nichiren declares himself as a "disciple," a messenger of "Shakyamuni Buddha," the head priest Shakyamuni、the head mentor Shakyamuni.
And,even if the country was to use Nichiren, who is such a respected practitioner of the Lotus Sutra, if they were to 'revere him in a bad way,' the country would surely fall," he said, emphasizing that Nichiren himself was just truely a practitioner of the Lotus Sutra who spread the teachings.
And "Even if the shogunate used Nichiren, who was such a respected practitioner of the Lotus Sutra, if they were to 'respect him in a bad way,' the country would surely fall," he said, emphasizing that Nichiren himself was just truely a practitioner of the Lotus Sutra who spread the teachings.

From the above written evidence, it should be clear that Nichiren did not naturally rejoice at the idea of praising and returning to his life in his flesh as ultimate buddha (= the head priest) while disobeying the teachings of Nichiren, so-called 'the theory that Nichiren is ultimate buddha.'

Incidentally, the Soka Gakkai in later years, which had this as their basis, created facilities named after Daisaku IKEDA all over the world, let alone in Japan, by obstructing their own criticism books and opposition forces (Cases of obstruction of press and publication, numerous plots and trials, etc.), and collected honorary titles for Daisaku IKEDA, which is an example of the fact that they were violated by the profit, loss, decline, honor, praise, and ridicule included in the eight winds.
These are completely opposite to the teachings of Nichiren and his life of pure poverty.

I think this is really unfortunate! This is because this is also a result that goes against Nichiren's true teachings.
This is exactly what is meant by cause and effect.

■ The principle of true Nichiren Buddhism is to be "not obeying others, but obeying the law".

Aside from this scientific verification, and other teachings, I will leave the rest of this area for another time.
The teaching and guidance or the so-called "inherited content," that Nichiren received from Shakyamuni Buddha(久遠実成の釈尊) who attained Buddhahood in the remote past, was the true Buddha-dharma, the laws and practices for attaining Buddhahood.
　
Over the course of his life, he extracted the core and truth from the Lotus Sutra, which was like a grandiose science fiction story.
　He expressed it as Nam-Myoho-Renge-Kyo, the fundamental law to save all sentient beings and the principal image of the Lotus Sutra, and ultimately drew its contents in brush strokes in order to make it easily accessible to and disseminated among the general public.
　Specifically, the content written in the mandala was considered 'The Principal' of worship.

The principal object of worship(The honzon) is the object of fundamental respect and devotion.
　In many religious teachings, the principal object of worship is the Absolute or the Absolute Buddha (the Absolute).
　However, the principal object of respect as taught by Nichiren himself is the Law, the Law of Laws. And it is not the Absolute,the Absolute matter or the Absolute Buddha (the Absolute), but the content written in the mandala.

To repeat for confirmation, the 'mandala' as an object is not the Principal of worship, even if its contents are written on it. The content (i.e. the Dharma(law)) written on the 'mandala' is 'The Principal' of worship.

Indeed, Nichiren's teaching is the rule of 'Do not obey men, but obey law.'
However, as an aside, many successors of Nichiren do not understand this properly, and perhaps because of their admiration, they regard the living　Nichiren himself as the principal image, which is already extinct in the flesh, or they regard Mandala as an object created by Nichiren and his successors as the only absolute object of worship (Honzon).This is animism.
Taking this logic a step and step further, the person who leads them is also worshipped as holy, as the Absolute, the Buddha, the Eternal Leader, etc. This is shamanism.

Thus, not only was the living Nichiren himself, who originally taught "Do not obey men, but obey law.", made to be the true Buddha = the Absolute as a "person" completely opposite to his teaching, but also the true Buddha = the Absolute emerged one after another.
　Ironically, this is the Nichiren Honbutsu theory that Nichiren is the original ultimate Buddha　that emerged later.
This flow led to the Hoshu-Honbutsu theory that the
head of the temple is the original ultimate Buddha, the Ikeda-Honbutsu theory that DAISAKU IKEDA,the third president of Soka Gakkai, is the original Buddha, and others.
　Furthermore, perhaps out of a sense of excessive reverence, the Soka Gakkai made the three Soka presidents eternal leaders.

These are not the teachings of "Do not obey men, but obey law." but the exact opposite: "Do not obey law, but obey men.".
　Thus, the Nikko-Mon school turned Nichiren's original teachings into animism and shamanism, in other words, a typical non-scientific religion.
This was a mistake in the first place, and has led to the unfortunate history described below.