The Kansho Accords, circa 1466 AD: An Accord on the Principles of the Dharma

The Kansho Accords, circa 1466 AD 

An Accord on the Principles of the Dharma

From ancient times there have been disagreements concerning the doctrines of our sect. This and that position have been taken, with no agreement, and differences of opinion exist until today. 

Further, these have become an obstacle to the prosperity of the Buddha-Dharma. This is too lamentable for words and is sad indeed to consider. So it is that now the worthy head monks of the temples of all lineages have discussed the situation and determined that as we try to propagate our teachings far and wide it will not do for our teachings to lack unity. 

For this reason we here synthesize the ancient disagreements of our past masters to express our intent to repay the debt of gratitude to our teachers. With glad hearts we declare the unity of main and branch temples alike and realize a unified harmony that will last forever. We wish from now on to be as inseparable as a fish and water, and that this firm covenant will never wither or be defiled. 

Let the lamp of the Dharma shine for more than ten thousand years and the blessed life of the enlightenment of the three assemblies endure forever.

1. Our sect's founder taught the identity of the essential and theoretical teachings; yet one or the other can be regarded as superior depending upon a person's capacities and level of understanding. [Ed note: this refers to the then ongoing issues of the itsu/shoretsu debates]

2. Monks and lay followers alike should join forces in adopting the sole practice of shakabuku.

3. We all agree to strictly observe the prohibition against making pilgrimages to the temples and shrines of the slanderers of the Dharma. [Ed note: this is a reference to the Nembutsu, Zen and Shingon sects]

4. The offerings of slanderers of the Dharma may not be accepted, with the sole exception of donations made as an expression of secular virtues such as humanity, righteousness, love and propriety. [Ed note: this refers to the then raging debate over just what constituted fujufuse.]

5. Though the Dharma principle comprises both aggressive and accommodating approaches, the aggressive approach is the proper one.

6. As for the laity, they should not forsake their original teacher under whom they first roused the thought of enlightenment, and if they should try to do so, the new temple should not permit it. If however, in consultation parties agree, both temples may receive alms from that person.

Commentary by Michael McCormick [Reverend Ryuei]:

Background: At the time these accords were drawn up, the Hokke Shu as the Nichiren sects were then known, were being threatened by the Tendai sect. This threat ultimately culminated in 1536 with an attack by the Tendai monks on the Nichiren temples in Kyoto in which all twenty-one Nichiren temples and half the city were burned to the ground. The Nichiren lineages desired to reach general agreement among themselves on major areas of contention, so as to present a united front to this external threat. This document reflects that agreement. Only one temple, Hompoji under the leadership of Nisshin refused to agree with the accords. 

In 1542 the Nichiren monks returned to Kyoto and re-established fifteen temples. In the ensuing years the Nichiren Temples sought to reduce animosities among the various lineages and concentrate on rebuilding their base in Kyoto. During this time Oda Nobunaga consolidated his power and became one of the more powerful warlords in Japan. He was familiar with the Nichiren community and its strength and support in Kyoto, particularly among the merchant and samurai classes. In 1579 he interfered in a debate between the Nembutsu and Nichiren sects, determined the Nichiren sect to be the losers. He condemned the Nichiren monks participating in the debate to death, forced the lineages to pay damages to the Nembutsu sect, sign an admission of defeat and pledge to cease proselytizing. He also attacked and burned the Tendai complex at Mount Hiei to the ground [1571] as well as slaughtered followers of the Jodo Shin sect. 

His successor Toyotoma Hideyoshi, rescinded the determination that the Nichiren lineage had been defeated in debate by the Nembutsu sect and initially allowed the exemption to perform religious services for the government to be continued, allowing the Nichiren sect to not participate in certain ceremonies. In the 1580's and 1590's he commissioned a large statue of the Great Buddha to be built and ordered the various sects, including the Nichiren sect to participate in certain memorial services at the statue. In 1596, the Nichiren sect renewed its request to be exempted from such services. The only response was that Hideyoshi's government granted a petition of the Nembutsu sect to lower the ranking of the Nichiren sect to sixth place, below that of the Nembutsu sect. The Nichiren sect appealed to the Emperor submitting the Hokkeshu Sojo or the Petition to the Emperor Concerning the Lotus Sect. That document stated seven articles: 

1. Truth in Buddhism is not determined by human judgment but by the Buddha's words alone, as recorded in the ultimately true scriptures;

2. The Buddha Sakyamuni has a profound link to our world, while Amida, the Buddha of the Pure Land sects does not;

3. There are provisional and ultimate teachings within Buddhism;

4. The Hokke Shu was established by the Buddha Sakyamuni as stated in the Lotus Sutra, not by a human teacher as was the case for the Pure Land sects;

5. The teachings of the Hokke Shu are transmitted in a double fashion, the essential transmission a direct one from Sakyamuni based upon the Lotus Sutra, and an indirect, intellectual transmission based upon the writings of the patriarchs of the Tendai sect;

6. The Hokke Shu is superior to all others;

7. The Hokke Shu may not have any association with slanderers. [hence should be exempt from participating in the ceremonies at the Great Buddha statue.]

These article were sent to Hideyoshi and to the Emperor, along with a copy of Rissho Ankoku-ron. The petition was read to the emperor who asked it there was any basis to the claims of the Nichiren sect. His senior advisers informed him that these were the doctrines of the Nichiren sect and had been from the time of its establishment. The emperor ordered that a copy of the petition be sent to Mount Hiei and Miidera for a reply as to the claims made in it. No reply was given. Unfortunately the emperor decided not to do anything given the political realities of the time.