the Way to argue Buddhist doctrines or How to argue Buddhist doctrines

How to argue Buddhist doctrines.

You should put "Senchaku" aside and cite the sentence of the Second volume of the Lotus Sutra, "But now this threefold world..",as proof at first and conclude that Shakyamuni is our father and so on. What other Buddha is our father and mother? Even non-Buddhist texts teach that loyalty to the sovereign and filial piety are the most important. They also teach that loyalty to the sovereign is concluded from the filial piety. Therefore non-Buddhist texts is a first step toward the Buddhist scriptures and what they teach about these points are not different from what the Buddhist scriptures teach. They ordain that for all human beings, noble or base, higher or lower at their social ranks, nothing is more important than filial piety. Syakyamuni is our father and mother. All the sacred teachings of the Buddha's lifetime are the teachings and Sutras that our father and mother gave us.

Among the teachings, there are countless sutras in the heavens, in the palace of the dragon king and in India, but in China and Japan there are only five thousand or seven thousand volumes. We cannot understand the order of them and which is superior or inferior. The wisdom of people in the latter age is no match for that of scholars, great teachers and eminent priests of old time. We must adopt their opinions. But There are already big differences among the teachings of Buddha, the five teachings and the four teachings of the Flower Garland school, the three periods of the the Dharma Characteristics school or the two storehouses and the thrice turned wheel of the Law of the Three Treatises school(*1). And the sentence "The World-Honored One has long expounded his doctrines and now must reveal the truth" is from the Lotus Sutra which is a clear teaching from the golden mouth of the Buddha himself. It is, for example, like that there are two deeds of transfer received from his father and mother, a new and an old one.(*2) Or people might come to make two deeds of transfer following as a model the golden words of the Thus Come One. The basic difference between being filial and not being filial comes out of the selection which to use or not to use between an old deed and a new deed. If you explain that way, people will understand you. Then you should state as follows.

Sutras upon which various other sects are based, such as the three Pure Land sutras, are partial doctrines expounded during the first forty and more years of the Buddha's preaching life. World-Honored One, as our loving father, made clear that they are the sutras in which he had "not yet revealed the truth." Was his intention to make us believe in such sutras? Or was it to make us move over to the sutra in which he "now must reveal the truth?" Persons who have an aspiration for Buddhahood should understand it. You should tell that way and see the response of the audience. Then tell them that surely our father Buddha looks upon all human beings as his children. He should not want us to abandon the true teachings and believe in the untruth of the sutra in which he has "not yet revealed the truth." If that is the case, should we abandon the sutras of "forty and more years" and move over to the Lotus Sutra? Or Should we do so without abandoning such sutras and Namu Amida Butsu and so on? It is impertinent for us ordinary people to answer such question whether it is right or wrong. We should listen to our father Buddha's words. Buddha said definitely "honestly discarding expedient means, [I will preach only the unsurpassed way]"(*3) and so on. Here the words "expedient means" are the same thing in the phrase "I made use of the power of expedient means" which is found directly before the words "not yet revealed the truth" in the Immeasurable Meanings Sutra (*4). This "expedient means" should include the three Pure Land sutras and all other sutras of "forty and more years" without leaving one character or one point behind. Consequently if a person does not abandon the sutras of forty and more years and does not move into the Lotus Sutra, he is, may he be filial or not in the secular world, the most unfilial person as a Buddhist.

Therefore the second volume the chapter "Simile and Parable" reads "now this threefold world is all my domain. --- though I teach and instruct them, they do not believe or accept my teachings".(*5) Those who don't abandon the sutras of the forty and more years and practice them together with the Lotus Sutra are those who don't follow the words of the three persons, their sovereign, teacher, and parent. The word "teach" in the quote means the teachings of the teacher and parent, the word "instruct" means the decree of the sovereign. Buddha is the most worthy king, the most sacred teacher and the wisest father in the entire land of Jambudvipa. So those who cling to the sutras of the forty and more years and don't move to the Lotus Sutra or those who move to the Lotus Sutra but don't abandon those sutras, they are those who don't follow the words of the father endowed with the three virtues of sovereign, teacher, and parent, and should not live in the world. The Lotus Sutra decided the dwelling of those unfilial persons in the phrases following the previous quote from the Lotus Sutra as "If a person fails to have faith but instead slanders this sutra, immediately he will destroy all the seeds for becoming a Buddha in this world".(*6) Even if people don't slander the Lotus Sutra, but if they don't move to it, they have undoubtedly a fault of being unfilial. It is also undoubted that the unfilial persons to fall into the evil paths. Therefore Buddha decided that "he will enter the Avichi hell". Shan-tao and Honen were attached to the scriptures expounded in the period previous to the Lotus Sutra but also they didn't move to the Lotus Sutra. In addition Shan-tao wrote "not even one person in a thousand"(*7), Honen wrote "discard, close, ignore, and abandon"(*8). It goes without saying, therefore that Shan-tao and Honen could not escape the Avichi hell. So couldn't their disciples and lay supporters.

The passage: "though I teach and instruct them, they do not believe or accept my teachings" means that there are two kinds of filial piety. The filial piety in the world is well known to the people of the scriptures of the non-Buddhist writings. But the idea of the filial piety of the scriptures of Buddhist writings is so difficult that scholars of latter days, if they are disciples of scholars of provisional teachings who couldn't understand true teaching, cannot say anything certain about our next life. So how much likely are people of these latter days.

In volume thirty four of the Nirvana Sutra we read:"It is extremely rare to be born as a human being like the specks of dirt that can be placed on a fingernail. Those who fall into the three evil paths will be as numerous as the specks of dirt in all the lands of the ten directions. Those who break the four major precepts and those who commit the five cardinal sins or those who slander the Nirvana Sutra will be as numerous as the specks of dirt in all the lands of the ten directions. But those who don't break the four major precepts, those who don't commit the five cardinal sins or those who believe in the Nirvana Sutra will be as few as the specks of dirt that can be placed on a fingernail."(*9) Here it is pronounced that those who commit the five cardinal sins or slander the correct teaching will be as numerous as the specks of dirt in all the lands of the ten directions. But today it is said that those who commit the five cardinal sins are as few as the specks of dirt that can be placed on a fingernail and those who don't commit them are as numerous as the specks of dirt in all the lands of the ten directions. It seems that this passage of the sutra is like falsehood. If we think over this passage, however, we understand that unfilial persons are called those who commit the five cardinal sins. There is also a reference to the resembling five cardinal sins.(*10) Thinking like this, today, against the previous king's words to spread correct dharma and true dharma, the present king respect provisional dharma(*11) and resembling dharma. The respect paid to the place of worship where prayers could be offered to the guardian star of a Son of Heaven (*12) has become less and less, more and more temples of provisional dharma and vicious dharma are built. It appears to the eyes of ignorant people that Buddhism is prospering, but to the ones of Buddha, Heavens and wise men it appears that old correct temples are vanishing. The situation means, first, the lack of filial piety, because people are abandoning the temple of wise parents. It means, second, the slandering of the correct teaching. If this is the case, the country of Japan today must be the unfilial country slandering the correct teaching. This country is the domain of the Thus Come One Shakyamuni. It was given to his ministers of the left and right, the great heavenly king Brahma and the devil king of the sixth heaven in order to change the slandering of the correct teaching as the crooked trees are hated on a treasure mountain and dead bodies are rejected by the great sea. You should tell the audience that you are thinking that way.

If a lay man asks critically further more why the sutras of the first forty and more years which denied by Buddha remain now, you should cross-examine him that the scaffolding used to build a pagoda must be cut down after the pagoda is built up. This metaphor is what is meant by the phrase in the second volume of the Profound Meaning of the Lotus Sutra, "now if the great teaching rises, the teaching of expedient means ceases. (Opposed to what is ceased, it is named 'myo') ". 'myo' means 'cease'. 'cease' means that if this Lotus Sutra rises, it exterminates and stops previous sutras. It is what is meant by the letter 'sha' ( discard) of "honestly discarding expedient means."(*13) Chia-hisiang's words "when the sun rises, stars goes off" means the same.(*14) As the scriptures previous to the Lotus Sutra is the scaffolding of the pagoda, we cut it off, but when we repair the pagoda, we use it and cut it off again. It is the fashion of the preaching of all the Buddhas of the past, present, and future.

If a lay man asks critically why the Great Teacher Jikaku built the Jogyo-do hall and chanted the name of Amida Buddha, you should answer this way. "When a man of Buddhist scriptures reads non-Buddhist writings, his aim is not attaining the way but studying. Young students of Mt. Hiei or the Onjoji temple reads the verses of praise in the Dharma Analysis Treasury, is this for attaining the way? The Great teacher Dengyo and the Great teacher Jikaku mastered the essentials of eight schools and read the great collection of Buddhist scriptures. All of their efforts is only the ladder to the knowledge that the Lotus Sutra is the ultimate teaching."

If a lay man asks critically why you don't chant the name of Amida Buddha (as the Great Teacher Jikaku did), you should answer this way. "The great teacher Dengyo abandoned two hundreds and fifty precepts, because they would have been confused with the precepts of perfect and immediate enlightenment of the Lotus Sutra[Hokke endon no kai]. Today there are a lot of people do the practices of other sects, especially they prefer the Nembutsu and slander the Lotus Sutra. They easily confuse gold with stones. So I would not chant the name of Amida Buddha. For example Buddha avoided the name of eternity, happiness, true self, and purity for twelve years(*15). In non-Buddhist writings we read that they avoid a fire and red color on a fete of cold meal(*16). Filial person never pass through unfilial countries. The same thing is indicated by these examples. Without referring to "Senchaku" often, you must assert like that first.

You wrote that you had a honor to argue the doctrines in the image hall attached to the residence. I can't understand you at all. Because you have become a monk and you have had the most precious teachings in Jambudvipa. Even if you were in front of a bodhisattvas of near-perfect enlightenment, you must not flinch. Much more, Brahma, Shakra, and other gods are the ones that are entrusted with the domain of our father, the Thus Come One Shakyamuni to support monks who embrace the correct teaching. Vaishravana and other gods are the masters of the four continents but the gatekeepers of these Braham, Shakra and other gods. Also the kings of the four continents must be the retainers of Vaishravana. In addition, the islands of Japan can't match even the retainers of wheel-turning king of the four continents. They should be only the leaders of the islands. You were only called by the servants of these leaders, but you wrote (in your letter) "(be) summoned", "highness" and "honor". Does this mean after all that you look down upon Nichiren, doesn't it? In general when the disciples of Nichiren go up to Kyoto, in the beginning they appear not to forget my teachings but later act like Sho-u beau, who was possessed by the heavenly devil and went mad. You must not show the same picture in order not to get incurred the wrath of the heavenly gods.

It has not been a long time since you went up to Kyoto, but you wrote me that you have changed your real name. This is an act of madness. You surely have become to speak with Kyoto accent. If a mouse becomes a bat, it is neither a mouse nor a bird. You are neither a country priest nor a Kyoto priest. I am afraid that you are going the same way as Sho-u bo. You should use a country dialect or you surely look unsightly. You signed your letter as "Sonjo", but it is the same name as that of the Retired Emperor of Oki. This, that and other things I can't understand you.

As it is known well, I have told since long ago that the prayers will be no use which are given by the eminent priests of the True Word school or the Tendai school of our time. Teachers of True Word School in Kamakura have been practicing the boy- transformation ceremony(*17) since last year. The priest like Ryuben(*18) are singing his own praises extremely. Seven or eight hundreds True Word priests practiced the esoteric ceremonies and great ceremonies which have been handed down in To-ji temple or the temples of Tendai school, but all their efforts were in vain. Priests of the Zen school and the Ritsu school also did their practices but had no effects. They threatened that Nichiren was outrageous to say that their prayers would not be answered. But in fact their prayers had no effect. Their prayers didn't have any answers even in the trifle matters of this life. From this we should know that their prayers for future existences will go unanswered.

At the beginning of the propagation of the True Word school in China, the school stole the T'ien-t'ai's doctrine of three thousand realms in a single moment of life and declared it to be the classification of doctrinal tenets of the True Word school and made it their theoretical basis. They made trivial mudras and mantras their doctrinal essence and founded the school on them and they looked down upon the Tendai school. This would be their root of slandering the correct teachings. It had not been known before T'ien-t'ai school was introduced to Japan that Flower Garland, Dharma Characteristics and Three Treatises school also are slandering the correct teachings. But after the great teacher Dengyo brought the perfect doctrines of the Lotus Sutra to light through his thinking, they came to be known as the schools which are slandering the correct teachings. Today priests of seven schools including the True Word school are slanderers of the correct teachings, so it does not seem that their prayers for a matter of vital importance will be answered. Priests of the Tendai school, though their school's doctrines are correct in themselves, agree with the teachings of other wrong schools, so they should be ones who don't know the correct teachings of their own school. For example, one who doesn't know the east direction doesn't know the west, one who doesn't know the east and the west doesn't know the ten directions.

Non-Buddhist teachings originally came out of Buddhist teachings. But people with non-Buddhist teachings became enemies of Buddhism. Various other schools came out of the Lotus Sutra and learned from the Tendai school but they will destroy the Tendai school. Priests of the Tendai school don't know that their teachings are true ones. In consequence without knowing that their school is going to vanish and that they are going to be looked down upon, they are helping other schools and losing their own school. If people of the Lotus Sutra school don't chant the title of the Lotus Sutra, Nam-myoho-renge-kyo, but always chant Nam-Amida-butsu, they are the ones who will lose the Lotus Sutra. For example, people of non-Buddhist teachings established the three treasures. They chanted the name of Nam-Makeishura-ten(*19) as the treasure of the Buddha among the three. Buddha's disciples chanted Nam-shakya-muni-butsu to show that they would abandon wrong belief and follow the three treasures. They made it the symbol to distinguish between Buddhist teachings and non-Buddhist teachings. Nam-amida-butsu is the title of the sutra which the Pure Land school relies upon. Even if you think that you are a votary of the Lotus Sutra in your mind, if you chant Nam-amida-butsu, your colleagues will think that you are a Nembutsu believer and that you have abandon the Lotus Sutra. Three thousand priests of Mount Hiei, because they do not understand this, are abandoned by the king and are going to ruin their own temple. So you should tell the audience that their prayers to the three treasures are unanswered naturally.

If one doubtfully asks if there are any commentaries of T'ien-t'ai, Miao-lo or Dengyo which state that a man who, like himself, doesn't understand the Lotus Sutra and the great collection of Buddhist scriptures will fall into the evil paths, you should mention the third volume of The Profound Meaning of the Lotus Sutra, the third volume of The Annotation on The Profound Meaning of the Lotus Sutra and the phrase "among all the sutras he has preached, now preaches, and will preach,[the Lotus Sutra stands supreme]". The great teacher Dengyo criticized the scholars of the six schools of Nara and fourteen scholars of Japan, and said in the third volume of A Clarification of the Precepts "[as the name of enemies of the Lotus Sutra] once we heard of the name of Ko-zu (Hui-kuang) in Shin dynasty, and now we see six so-to(*20) in Japan. This is just the same as described in the Lotus Sutra 'how much more will this be so after his passing'". He criticized the schools of Flower Garland, True Word, Dharma Characteristics and Three Treatises in A Clarification of the Schools Based on T'ien-t'ai's Doctrine(*21). He wrote "The True Word school of Buddhism that has recently been brought to Japan deliberately obscures how its transmission was falsified in the recording [by I-hsing, who was deceived by Shan-wu-wei], while the Flower Garland school that was introduced earlier attempts to disguise the fact that it was influenced by the doctrines of T'ien-t'ai. The Three Treatises school, which is so infatuated with the concept of emptiness, has forgotten Chia-hsiang's humiliation, and conceals the fact that he was completely won over to the T'ien-t'ai teachings by Chang-an. The Dharma Characteristics school, which clings to the concept of being, denies that its leader Chih-chou was converted to the teachings of the T'ien-t'ai school, and that Liang-pi used those teachings in interpreting the Benevolent Kings Sutra.(*22)" T'ien-t'ai, Miao-lo and Dengyo stated that priests of seven schools including the True Word school, even if their precepts and meditation were perfect, could not escape the evil paths because of their slandering the correct teachings. The same thing can be said about the Zen school and the Pure Land school naturally. Therefore Great Concentration and Insight simply refutes Bodhidharma. So how we can understand the fact that priests of the Tendai school of our time not only admit that Buddhahood can be attained in other schools but also they take the practices of other schools and make them those of their own?

People of our time would feel doubtful about the True Word school above all. On this point you tell them as follows. In Japan there are eight Buddhist schools. The teachings of the True Word school is again divided into two branches, one is the To-ji and another the Tendai(*23). The Dharma Characteristic, Three Treatises, Flower Garland and To-ji's True Word schools are Mahayana schools and their meditation and wisdom are indeed those of Mahayana. But they hold the Hinayana precepts of Todai-ji, so their precepts should be those of Hinayana. They should be the ones who have abandoned a great doctrine and instead chosen lesser doctrines. They should be Hinayana schools. The True Word teachings of Mount Hiei undertook to observe the precepts of perfect and immediate enlightenment of Tendai and has no precepts of the True Word school. So you should say that it is the True Word school which fell into the precepts of perfect and immediate enlightenment. But high priests like the chief priests (of Mount Hiei) are calling themselves priests of the Tendai school, nevertheless they wholly trust on the True Word school and look down upon the Lotus school. So all the priests of Mount Hiei are slandering the correct teachings and maybe for that reason their prayers will have no answers.

Question: Are there any documents which shows that Dengyo didn't use the name of the True Word school to call the Tendai Lotus school?

Answer: It is said in The Regulations for Students,
"The annual regulations for students of the Tendai Lotus school.
The students who are appointed by the imperial court.
All the students assigned to the Tendai Lotus school shall remain on Mount Hiei for twelve years. (---) They shall study both the type of meditation. --- the students who study Concentration and Insight. --- the students who study Vairochana disciplines.---"
In the first volume of The Origin of A Clarification of the Precepts, it is said "The entreaty to establish new Lotus School. --- Saicho, the shramana --- two students for the Flower Garland school, two students for the Tendai Lotus school." "two for Tendai disciplines, one who shall read the Mahavairochana Sutra and another who shall read Great Concentration and Insight." We know from these passages Dengyo put the True Word school into the Tendai school. The proclamation on the fifteenth day of the sixth month of the first year of Kasho (848) reads "Torch-keeping priest Ennin who journeyed to T'ang China and received Buddhist teachings said in his statement that the introduction of the Tendai school to our country was the twenty-fourth year of Enryaku.--- In the twenty-fifth year of Enryaku two students were assigned to the Tendai school. One of them should learn True Word disciplines and another should learn Concentration and Insight.--- Therefore the both disciplines of Concentration and Insight and True Word of the Tendai school were what Emperor Kanmu revered and built." On Mount Hiei they have removed the name of the True Word school from the Tendai school. It seems they regarded the Tendai school as their bone and the True Word school as their flesh.

Nevertheless in the latter age, discord has arisen between the Tendai and True Word schools. The bone and flesh have separated and the chief priests of the Tendai school have become wholly the believers of the True Word school, so to speak, men without bones. Many of priests are the Tendai school, so to speak , men without flesh. Because there are disputes in Buddhism, there arise disputes in the secular world. Mount Hiei has lost its calmness and a lot of troubles have been occurring in Kyoto. You must know secretly these important things. I haven't teach you this doctrine before. You should understand it well.

The Nembutsu school goes against the Lotus Sutra and follows the three Pure Land sutras, so they look upon Amida Buddha as their premier object of devotion and look down on Shakyamuni Buddha. The True Word priests regard Mahavairochana as the supreme Buddha, so they look down on Shakyamuni Buddha. As for precepts Mahayana and Hinayana are different but both regard the Thus Come One Shakyamuni as the most important. Other Buddhas only give testimony to his words. Various schools have differences but they should look upon Shakyamuni. Only worms born of the lion's body feed on the lion. Non-Buddhist teachings cannot defeat Buddhist teachings, but disputes from within will destroy Buddhism. This is the dying words of the Buddha. In Buddhism they believe in Hinayana and lose Mahayana, and they believe in provisional Mahayana teachings and lose true Mahayana teachings.

But these problems can be handled as easily as non-Buddhist teachings. It is more serious that not the priests of Hinayana or provisional Mahayana but those of true Mahayana and the Lotus Sutra themselves lose the Lotus Sutra. It would depends upon Mount Hiei whether Buddhism will be ruined or not. It is because the Buddhism of Mount Hiei is going to be ruined that foreign countries are about to destroy our country. It is because the correct teachings were lost on Mount Hiei that great heavenly devils have appeared and took possession of Honen and Dainichi. The devils used their bodies as bridges when they moved into the bodies of the ruler and his subjects and they went back into the bodies of three thousand priests of Mount Hiei. As the result teachers and followers became estranged and their prayers had no answer. As their prayers had no answer, three thousand priests were abandoned by followers.

If the ruler and his subjects ask the scholars of the Tendai and True Word schools whether the ultimate principles of the Nembutsu and Zen schools are the same as theirs or not, high priests will answer that the ultimate principles of the Zen school are the same as those of the Tendai and True Word schools, and that the invocation of Amida Buddha's name is the heart and core of the Lotus Sutra and so forth, because, on the one hand, they call themselves priests of the Tendai and True Word schools but, on the other, they actually don't understand the heart of the schools and their wits have been taken away by heavenly devils. But the Nembutsu believers and the guys of the Zen school who are possessed by heavenly devils are smarter than priests of the Tendai and True Word schools, so they insist much differently. They say that Zen is the ultimate principles which surpass those of the Tendai and True Word schools. Or they say that the principles of other teachings are very profound but the understanding of us ordinary people is slight and that the capacities of people and the teachings do not accord, so nobody can attain the way. In this way the scholars of the Tendai and True Word schools lost the respect and support from the ruler, the subjects and followers. So they fell into the realm of hungry spirit alive, ate flesh of their friends, got angered at the Buddhas and deities and cursed the followers. They made troubles every year. They burned down Shakyamuni Buddha in the Great Lecture Hall of Enryaku-ji which was their own living object of devotion, or destroyed living Maitreya. Is it their madness that, on the one hand, they became the enemy of Shakyamuni Buddha and, on the other, they hindered the appearance of Maitreya in the future? These great sins have not been revealed in any sutras and treatises yet. The sins also are not only those of the three thousand priests of Mount Hiei but those of the nobility and the warrior clans.

Throughout Japan all the people, high and low, are slandering the correct teachings, so the great heavenly king Brahma, Shakra and Sun Goddess would make the situation known to the sages of neighboring countries and try to cure their slandering of the correct teachings. For example the lay priest Kiyomori who was one of the subjects of the Emperor endangered the ruler's authority and in the end burned down Sanno(*24) and Daibutsu-den(*25). The Sun Goddess, Great Bodhisattva Hachiman, and the gods of the seven shrines of Sanno gave help to Minamoto Yoritomo who was the youngest son of Minamoto Yoriyoshi to ruin the House of Taira and bring peace to this country. Now Japan has become the enemy of Buddhas and deities. I think that there is no one that can govern this country, so the great kingdom of the Mongols has risen. For example China and Koryo are the countries where Buddhism prospered the most after India. Those countries were ruined by the Mongols when people came to believe in the Nembutsu or Zen schools. Japan is the disciple of the two countries. Will Japan be able to enjoy peace and security while they were ruined? Those who want to help their own country and are deeply concerned about their families should reprimand followers of the Nembutsu and Zen schools as described in the sutras. If the sutras are correct, the Buddhas and deities don't dwell in Japan. It is difficult for us to invite them unless we remain steadfast in our resolve.

All the people, high and low, say that Great Bodhisattva Hachiman will make his residence on the heads of honest and on no other places. If there aren't honest persons in the secular world, the Great Bodhisattva will find no place to reside. In Buddhism only the Lotus Sutra is the honest sutra, so if there isn't a votary of the Lotus Sutra, the Great Bodhisattva will find no place to reside.

But in Japan Nichiren is an only honest person both in secular sense and in Buddhist sense, because I told the late lay priest Saimyo-ji that the Zen school is the invention of heavenly devils and afterwards with a memorial let him know this. I told that all the people in Japan were going to fall into the hell of incessant suffering. There were not any persons who told such things honestly even in the past. You should surmise that the person who dares to tell such grave things would not twist his words about more trivial things. It is told that a sage does not embellish his words and that a sage is one who fully understands the future that have not yet made their appearance. I, Nichiren, am in a small way resembling a sage. Because of this doctrines I have been driven from my dwelling places for twenty and more times and in the end was exiled. I have sustained injury a lot of times and also had a lot of my disciples killed. In this matter I exceed Pi Kan(*26) and Wu Tzu-hsu(*27) and don't fall behind Bodhisattva Aryadeva who was killed by a non-Buddhist and the Venerable Aryasimha who had his head cut off by the king Dammira. Therefore, on what person's head does Great Bodhisattva Hachiman take up his residence other than Nichiren's? He should deplore that he can't find any residence unless Nichiren is listened to in this country. Thus you should tell the audience. Also tell them that according to Nichiren-bo there is only a way to let the Buddhas, Bodhisattvas and great benevolent deities come back. Make all the temples of the Zen school and the Nembutsu school lost, admonish all the priests of the both schools, build the Lecture Hall on Mount Hiei and invite the soul of Shakyamuni Buddha of Eagle Peak there. Otherwise various deities would never return back and various Buddhas would never help this country. Thus you should tell the audience.



(*1) These are systems by which these schools sought to classify the body of Buddhist scriptures. The five teachings of the Flower Garland school are Hinayana, elementary Mahayana and final Mahayana teachings, and the sudden teaching and the perfect teaching. The three periods of the Dharma Characteristics school divides the sutras into: (1) the teaching that the elements of existence are real; (2) the teaching that all is non-substantial; and (3) the teaching of the Middle Way. The two storehouses of the Three Treatises school are teachings for voice-hearers and teachings for bodhisattvas, and the three periods of that school are: (1) the doctrine that both the mind and objective reality are real;(2) the doctrine that the mind alone is real; and (3) the doctrine that both the mind and objective reality are without substance.
(From WND p164)

(*2) old and new deed of transfer
In the age of Kamakura Shogunate, a warrior made a document which showed who should inherit his properties and gave it to the inheritor. This document was called "uzuri-jo". Here "uzuri" is the noun form of the verb "uzuru" meaning 'transfer' or 'hand over'. "Jo" means 'document'. In those days a warrior could destroy "uzuri-jo" he had made before and make a new one. An old document was also called "zen-pan" meaning 'a document signed before' and a new one called "ko-han" 'a document signed after'. Nichiren tells Sanmibo to use these words in order to make clear the difference between pre-Lotus sutra teachings and the teachings of Lotus Sutra.
(*3) the Lotus Sutra chap. 2
(*4) "Because people's natures and desires are not alike, I preached the Law in various different ways. Preaching the Law in various different ways, I made use of the power of expedient means. But in these more than forty years, I have not yet revealed the truth."
(*5) the Lotus Sutra chap.2
(*6) ibid.
(*7) from Praising Rebirth in the Pure Land by Shan-tao, the third patriarch of the Pure Land school in China
(*8) Honen does not use these words in this particular form, however. Nichiren Daishonin took these words from The Nembutsu Chosen above All and put them together as a set. (WND p484)
(*9) We can't find this quotation as it is in the Nirvana Sutra, ND seemed to have made it from several passages of the Nirvana Sutra.

(*10) The five serious sins that resemble the five cardinal sins. It is stated in the Dharma Analysis Treasury.

1: To violate a mother-like nun who has nothing more to learn
2: To kill a bodhisattva who is in his meditation
3: To kill a sage who has something more to learn
3: To take away the conditions for the harmony of the Buddhist Order
4: To break stupas

The original word of the text is "gon-po". "Gon" means 'provisional', "po(ho)" 'dharma'. In WND this word is often translated as 'provisional teaching'.But another word "Gon-kyo" is also traslated as 'provisional teaching'. So I'd like to distinguish them, "gon-po" as 'provisional dharma' and "gon-kyo" as 'provisional teaching'.
(*12) The place of worship etc. means Enryakuji temple on Mount Hiei
(*13) Lotus Sutra chap.2
(*14) Chia-hsiang (549-623) is a Chinese monk. It is unknown which book these words are from. We find similiar words in Chien' T'ai's works and Dengyo's works.
(*15) According to vol. 27 of the Gosho lecture series published by Soka Gakkai, in Agama sutras, Shakyamuni preached four meditations to break Brahmans' four inverted views. "Four meditations" is as below,
-- four meditations (Jpn shi-nenjo or shi-nenju): Also four states of mindfulness. Four types of meditation on the body, sensation, mind, and phenomena. (1) Meditation on the body means to perceive the body as impure, (2) meditation on sensation is to perceive all sensation as suffering, (3) meditation on the mind is to perceive the mind as impermanent, and (4) meditation on phenomena is to perceive that they are without a self, that is, without any intrinsic nature of their own. The concept of the four meditations negates the ideas of purity (seeing the body as pure), pleasure(seeing all sensation as pleasure) , permanence (seeing the mind as permanent), and ego (seeing phenomena as possessing self) that were prevalent in India before the appearance of Buddhism. The four meditations are divided into specific meditation and general meditation. Specific meditation means to meditate on each of the four objects of meditation individually. General meditation means to meditate on them as a whole. The four meditations refer to the first of seven constituent categories of the thirty-seven aids to the way, or the thirty-seven practices leading to enlightenment.--- from The Soka Gakkai Dictionary of Buddhism (SGDB) pp224-225
(*16) A long ago in China, on the one hundred and fifth day counted from the winter solstice they inhibited the use of fire and ate cold meals because they think that there used to blow a strong wind that day ( vol 27 of Gosho lecture series)
(*17)Jpn Henjo-Nansi-no-ho. The ceremony or method which was believed to have an effect to transform an unborn girl-child into a boy-child in the mother's womb. It has the origin in a passage of Chapter Twelve Devadatta of the Lotus Sutra :"At that time the members of the assembly all saw the dragon girl in the space of an instant change into a man and carry out all the practices of a bodhisattva, immediately proceeding to the Spotless World of the south, taking a seat on a jeweled lotus, and attaining impartial and correct enlightenment. "
(*18) a priest who belonged to Tendai Temple(Jpn. Jimon) school. He was appointed to the superintendent of Tsurugaoka-Hachiman Shrine in Kamakura in 1274. The shrine was established by Minamoto no Yoritomo and the Hachiman was known as the deity of warriors. About Temple school, see the entry p663 in SGDB.
(*19) Mahesvara in Sanskrit. See the entry p387 in SGDB.
(*20) so-to or so-go is a priest official in Nara and Heian Dynasty who was appointed by the government and supervised monks and nuns in Japan.
(*21) Japanese title is "Ehyo-shu" or "Ehyo-Tendai-shu". See the entry p90 in SGDB.
(*22) The same quotation is found in On Repaying Debts of Gratitude, p709 in WND.
(*23) To-ji esotericism (Jpn. To-mitsu) and Tendai esotericism (Jpn. Tai-mitsu)
(*24) The God Mountain King, the guardian deity of Enryaku-ji, the head temple of the Tendai school in Japan. Sanno refers to Sanno Shrine, another name of Hie Shrine located at the foot of Mount Hiei. Sanno, or Mountain King, is also the name of the main god of the shrine who is revered as the guardian deity of Mount Hiei and the Tendai school. The seven major shrines are located in the compound of Hie Shrine.
(*25) A building to house a great statue of Amida Buddha. Here the one of Todai-ji temple in Nara is mentioned.
(*26) King Chou of the Yin dynasty was so absorbed in his affection for his consort, Ta Chi, that he totally neglected affairs of state. When his minister Pi Kan remonstrated with him, King Chou flew into a rage and killed him. (WND p740)
(*27) Fu-ch'a (d. 473 B.C.E.) was the twenty-fifth ruler of the state of Wu. His father was killed by Kou-chien, king of the state of Yueh, and Fu-ch'a took revenge two years later by defeating him in battle. Kouchien proposed a peaceful settlement with Fu-ch'a, but really planned to attack the state of Wu again. Wu Tzu-hsu, a loyal minister of Fu-ch'a, discovered the plot and urged the king to kill Kou-chien, but the king would not listen. Instead, he compelled Wu Tzu-hsu to commit suicide in 485 B.C.E.(WND p780)