Answerstoquestions

Q: What are the main doctrinal differences between yourself and Taiseki-ji?

A: First of all I do not have my own doctrine or teaching. No other Shoshin-kai priest has his own teaching either. It is for a very simple reason that the Shoshin-kai was formed: the Soka Gakkai was slandering. We felt it necessary to point out to the Gakkai their slanders and to admonish them to return to the Daishonin's teachings.

The two main doctrinal differences between the Shoshin-kai and Taiseki-ji are:
1. Taiseki-ji's argues that the High Priest is special: he is the Law. He is absolute. He is the Nichiren Daishonin of our time, the living Buddha.

2. The Gohonzon of the High Sanctuary is absolute. And since the Gohonzon of the High Sanctuary is absolute, it follows that its custodians and the place where it is located --namely Taiseki-ji-is righteous and infallible.

These ideas are not in the Daishonin's teachings. They are neither in the Daishonin's Gosho nor in the Lotus Sutra. Such a view can never lead all living beings to enlightenment.

The formation of the Shoshin-kai came about quite innocently. Priests casually began discussing amongst themselves the simple fact that what the Soka Gakkai and Nikken Abe were saying was wrong. And as a matter of course, we tried to point out to both parties their errors.

Why #1 is wrong.

The purpose of the teachings of the Lotus Sutra and the Gosho are basically for the achievement of enlightenment for all living things. There are no absolute and perfect people. There isn't one special person. A very basic teaching of this Buddhism is that all living beings have the Ten Worlds from Hell to Buddhahood in their lives. There isn't a special, omnipotent and omniscient person whom you can ask to absolve you of your sins, approve your actions or enlighten you. Each person should devote him- or herself to following the Law and not a person. Practice diligently to polish your own Buddha nature and achieve enlightenment. This is the Daishonin's teaching.

Why #2 is wrong.

The DaiGohonzon was inscribed on October 12, 1279.

In the Minobu area during the 13th-century there was a temple called Shijuku-in of the Tendai sect. In his childhood Second High Priest Nikko Shonin studied and entered the priesthood at this temple. Following his stay at Shijuku-in he became a disciple of Nichiren Daishonin and accompanied him into exile to Izu Peninsula and throughout his life. Once the Daishonin retired to Minobu Nikko Shonin spent much of his time converting his family and friends, and priests he had studied with at Shijuku-in. He was so successful at propagation that the number of people following the Daishonin's teachings grew rapidly. The Chief Priest of Shijuku-in became very suspicious of Nikko Shonin's activities and appealed to the government to have him stopped. Nothing was done so Nikko Shonin moved on to the nearby village of Atsuhara. Again in and around Atsuhara Nikko Shonin very successfully converted large numbers of farmers. These peasant folk firmly believed in the Daishonin's teaching. Despite the efforts of the priest from the local temple to force these believers to refrain from practicing the Daishonin's teachings and to return to Nembutsu beliefs, the peasant farmers never doubted and never recanted their faith even in the face of the menacing threats levied against them.

Finally, on September 21, 1279 the persecution of the Atsuhara believers heightened when the Shogunate government sent samurai into the area. Twenty peasant believers were arrested and transported back to Kamakura where they were detained. Three brothers, Jinshiro, Yagoro and Yarokuro became the spokesmen for these believers. They stood up to the Shogunate and proclaimed that Nichiren Daishonin's Buddhism is the only true Buddhism and the only way to become enlightened. As a result of their bold stance they were summarily beheaded. Despite the execution of the three brothers the remaining farmers held firm to their faith. Consequently they were banished from Atsuhara and became homeless.

To state it clearly, martyrdom is not the purpose of Nichiren Daishonin's teachings. You should carry out your faith in true Buddhism no matter what obstacles may confront you, even if you should die as a result. This is most important. But you are not sacrificing your life for the Law. Should you die, you are dying for yourself. You must realize that your life, and all life, is fundamentally Namu-myoho-renge-kyo. That is why you must hold on to your belief in Namu-myoho-renge-kyo no matter how difficult it is tpo do so. Even if you die in the process you must hold steadfast to your faith, not for the sake of the Law, but for yourself.

Early Christian missionaries who came to Japan to convert the Japanese were put to death by the government. Christians also murdered in the name of Christ. Notwithstanding, there were a great number of Christian martyrs compared with only three martyrs in Nichiren Daishonin's Buddhism. The important thing here is that these three brothers - Jinshiro, Yagoro and Yarokuro - of Atsuhara did not forsake the Law when facing death. It is religious persecution when one is put to death for his beliefs. But there is a great difference in meaning between one dying for God, and one making use of his life for the true Law.

Nichiren Daishonin, recognizing how staunch the faith of these believers was, decided that the time had arrived for him to manifest the supreme object of worship. So with the help of Nikko Shonin, and another disciple, Nippo, he inscribed the DaiGohonzon.

If the meaning and spirit of anything is forgotten--this includes the DaiGohonzon--then it is just a thing. If you only see the external aspect of the DaiGohonzon and forget that its spirit is Namu-myoho-renge-kyo, then it is only an idol. To worship this then would be idol worship.

At the present time Taiseki-ji insists that wherever the DaiGohonzon resides is the right and virtuous place. This is wrong. They forget the most important thing, which is how the Daishonin describes the heart and spirit of this DaiGohonzon. "The Real Aspect of the Gohonzon" reads in part, "The Gohonzon exists only within the mortal flesh of us ordinary people who embrace the Lotus Sutra and chant Namu-myoho-renge-kyo. The body is the palace of the ninth consciousness, the unchanging reality which reigns over all life's functions. To be 'endowed with the Ten Worlds' means that all the Ten Worlds without exception are contained in the one world of Buddhahood. That is why the Gohonzon is called a mandala. Mandala is a Sanskrit word meaning 'perfectly endowed' or 'cluster of blessings.' The Gohonzon is found in faith alone."

Nikken Abe and the priests and lay believers who follow him have all forgotten this spirit. Nikken and his followers cannot be saved for they are far removed from the Daishonin's teachings.

The foregoing is my argument. My intention is to point out the erroneous views of Taiseki-ji, and what the spirit of the Daishonin is.

Q: What is the function of the High Priest?

A: Above all it is for him to transmit the Daishonin's true teachings to everyone, and to be the model for all of us to follow in the Daishonin's true teachings.

Q: Doesn't the Shoshin-kai need the High Priest in order to remain connected to Myoho-renge-kyo?

A: No, because Nikken himself is wrong and, as a result of the power he has gained, he has lost the heart of the Law; he has lost its spirit. It is a sad thing.

Q: If Nikken Abe apologizes will the Shoshin-kai return to Taiseki-ji?

A: He should not apologize to us. Nikken Abe thinks he is the Law. If he reevaluates and reforms his own thinking Taiseki-ji will change a lot. Enlightenment is the purpose of faith; returning to Taiseki-ji is not. The most important thing is to return to the Daishonin's true teachings. If we return to Taiseki-ji as it is today we will be smeared with slander.

Q: Is there hope for reconciliation between Shoshin-kai and Nichiren Shoshu, now that Nichiren Shoshu has excommunicated the Soka Gakkai? Would this mean the Shoshin-kai will recognize the legitimacy of Nikken's succession to the High Priesthood?

A: First of all, we do not recognize Nikken as having legitimately acceded to the position of High Priest. We have always been ready to talk to Taiseki-ji - anytime anywhere. But Taiseki-ji says if the Shoshin-kai does not agree to an absolute Gohonzon and absolute High Priest they will not talk. It will be very difficult to talk to Taiseki-ji if they won't open their eyes to the Daishonin's true teachings. The correct path of true faith is not through group negotiations and bargaining. It is for each one of us to carefully consider whether Taiseki-ji's assertions are true or not. The Shoshin-kai does not acknowledge Nikken's claim of succession to the position of High Priest. There was no transfer ceremony for him to receive the position from Nittatsu Shonin and no transfer document. From the Nichiren Daishonin's point of view Nikken is wrong. He deviates from the Daishonin's teachings.

Q: Why does the Shoshin-kai do a longer Gongyo?

A: Seventy years ago, when the Soka Gakkai formed, they asked Taiseki-ji to abbreviate the Hoben chapter. They felt it was too long. That is how the shortened form came about. It is important to recite the entire Hoben chapter because that is the original form of Gongyo that Nichiren Daishonin, Second High Priest Nikko Shonin, and Third High Priest Nichimoku Shonin recited.

Q: Why do we have to chant aloud? Can't we chant silently?

A: When practicing the Buddhist Law you must employ body, mind and voice-these three. If you are not sick or your voice is not injured you should chant aloud. Other than that, if the neighbors complain, you can also practice silently.

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the Nichiren Shoshu Shoshin-kai

ANSWERS TO QUESTIONS
FROM THE INTERNET
By Reverend Raido Hirota
2001

Ballerinas by Degas

Translated and edited by Udumbara Foundation staff.

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