Nichiren was a scriptural Buddhist

Myoho renge kyo translated by Leon Hurvitz... Scripture of the Lotus Blossom of the Fine Dharma

"Are persons who receive instruction orally from their teacher invariably free from error, while those who appear in later ages and who seek and investigate to be regarded as worthless? If so, then should we throw away the sutras and instead follow traditions handed down from the four ranks of bodhisattvas? Should a man throw away the deed of transfer received from his father and mother and instead rely upon oral transmissions? Are the written commentaries of the Great Teacher Dengyo so much trash, and the oral traditions handed down from the Great Teacher Jikaku the only guide to truth?" (Gosho Zenshu, p.1258)

On “Great Concentration and Insight” comments on this passage as follows: “Though they are monks, they destroy the teachings of Buddhism. Some break the precepts and return to lay life, as Wei Yüan-sung did. Then, as laymen, they work to destroy the teachings of Buddhism. Men of this kind steal and usurp the correct teachings of Buddhism and use them to supplement and bolster the erroneous writings. The passage on ‘twisting what is lofty...’ means that, adopting the outlook of the Taoists, they try to place Buddhism and Taoism on the same level, to make equals of the correct and the erroneous, though reason tells us that this could never be. Having once been followers of Buddhist teachings, they steal what is correct and use it to bolster what is incorrect. They twist the lofty eighty thousand teachings of the twelve divisions of the Buddhist canon and force them into the mean context of Lao Tzu’s two chapters and five thousand words, using them to interpret the base and mistaken teachings of that text. This is what is meant by ‘destroying what is exalted and dragging it down among the base.’” These comments should be carefully noted, for they explain the meaning of the foregoing description of events.

The Twelve Scriptural Categories mentioned by Nichiren:

In The Supreme Essence: A Commentary on the Difficult Points of “The Noble 8,000 Verse Sutra on Far-Reaching Discrimination” (‘Phags-pa shes-rab-kyi pha-rol-tu phyin-pa brgyad-stong-pa’i dka’-‘grel snying-po mchog, Skt. Aryashtasahasrika Prajnaparamita Panjika Sarottama), Ratnakarashanti (Shantipa) has said, “Expositions on themes of practice, melodic verses, revelatory accounts, metered verses, special verses, ethical narratives, illustrative accounts, ancient narratives, past life accounts, epic presentations, fabulous accounts, and decisive explications are the twelve scriptural categories.” What each of these twelve are and how they fit into The Three Baskets is as follows:

1). Expositions on themes of practice (mdo, Skt. sutra) – what Buddha has to say in a brief and condensed format

2). Melodic verses (dbyangs-kyis bsnyad-pa, Skt. geya) – verses that Buddha uttered during the course of and at the conclusion of his sutras

3). Revelatory accounts (lung-bstan-pa, Skt. vyakarana) – Buddha’s revelations of what has happened in the past or prophesies of what will occur in the future, such as the The Sutra of the White Lotus of the True Dharma (Dam-pa’i chos padma dkar-po’i mdo, Skt. Saddharma Pundarika Sutra; The Lotus Sutra). Another way of explaining melodic verses and revelatory accounts is that the former are scriptures of interpretable meaning and the latter of definitive meaning.

4). Metered verses (tshigs-su bcad-pa, Skt. gatha) – two-to-six-lined verses composed by Buddha

5). Special verses (ched-du brjod-pa, Skt. udana) – praises that Buddha uttered with joy for the sake of the long life of his teachings, and not for the sake of specific individuals

6). Ethical narratives (gleng-bzhi, Skt. nidana) – rules, codified by Buddha for those who are ordained, concerning which actions constitute a breach of their vows

7). Illustrative accounts (rtogs-par brjod-pa, Skt. avadana) – teachings of Buddha given with examples for ease of comprehension by the listener

8).Ancient narratives (de-lta-bu byung-ba, Skt. itivrttika) – stories Buddha told from ancient times

9).Past life accounts (skyes-pa’i rabs, Skt. jataka) – accounts of the difficult ascetic practices that Buddha performed in his previous lives while engaging in the conduct of the bodhisattvas. An example is The Sutra about the Arya Bodhisattva Arthasiddhi ('Phags-pa rgyal-bu don-grub-kyi mdo, Skt. Aryajinaputra Arthasiddhi Sutra).

10). Epic presentations (shin-tu rgyas-pa, Skt. vaipulya) – presentations of the vast and profound aspects of such topics as the six far-reaching attitudes (six perfections) and ten arya bodhisattva levels of mind (ten bhumis) of The Basket of the Mahayana or Bodhisattva Sutras.

11). Fabulous accounts (rmad-du byung-ba, Skt. adbhutadharma) – descriptions of such marvelous, wondrous things as the wisdom, extra-physical powers and saintly deeds of the Buddhas, pratyekabuddhas (self-realizers), and shravakas (listeners)

12).Decisive explications (gtan-la phab-pa, Skt. upadesha) – the precise meaning of the works in The Basket of Sutras by specifying the individual and general definitions of things.

Nichiren was a "scriptural Buddhist". He relied solely on the sutras. His earliest credo was from the Great Nirvana Sutra..... "Trust the Dharma, do not trust human teachers. Trust the wisdom (of the Buddha) do not trust human consciousness. Trust the sutras of final meaning, do not trust the sutras of non-final meaning." The Buddha taught three kinds of teaching: provisional, expedient, and final.

The final is the Lotus Sutra, with the Nirvana Sutra as a "gleaning". Or as T'ien t'ai said: "If something agrees with the (Lotus) sutra, then record and use it. Do not believe in oral transmissions." In the Tendai tradition of Nichiren's day, there was a "zennification" happening, which implied that there was some meaning that was higher than the text. Nichiren rejects this completely:

The Zen school says it is a separate transmission outside the sutras, independent of words or writing. [What is your opinion on this?]

Answer: Generally speaking, there are three types of teachings that are propagated in the world. First is the Confucian teaching, which is of twenty-seven varieties. Second is the Taoist teaching, which comprises twenty-five schools. Third are the twelve divisions of the Buddhist scriptures, or what the T’ien-t’ai school defines as the four teachings and the eight teachings. Does the Zen school claim that it is something outside these teachings?

It is customary among physicians to name anyone who departs from the basic practices of medicine a “practitioner of outside ways.” In human society one speaks of those relatives who are of a surname other than one’s own as “outside relatives.” And in Buddhism, that which departs from the sutras and treatises is known as an “outside way.”

The Nirvana Sutra states, “If there is any person who does not abide by the expositions of the Buddha, you should understand that this person is a servant of the devil.” And volume nine of On “Great Concentration and Insight” says, “Before the Lotus Sutra, they were disciples of an outside [non-Buddhist] way.” - Letter to Renjo

Is Nichiren not the votary of the Lotus Sutra? Are the voice-hearers protecting those who disparage the Lotus Sutra as a mere written teaching and who put forth their great lies about what they call a special transmission?104 Are they guarding those who write “Discard, close, ignore, abandon!”105 urging people to close the gate to the teachings of the Lotus Sutra and to throw away its scrolls, and who cause the ruin of the temples dedicated to the practice of the Lotus Sutra? The various heavenly deities swore before the Buddha to protect the votary of the Lotus Sutra, but now that they see how fierce are the great persecutions of this muddied age, do they fail to come down? The sun and the moon are still up in the sky. Mount Sumeru has not collapsed. The ocean tides ebb and flow, and the four seasons proceed in their normal order. Why then is there no sign of aid for the votary of the p.248Lotus Sutra? My doubts grow deeper than ever.

“Thus we see that this single truth of Zen was transmitted to Mahākāshyapa apart from the sutras. All the teachings of the sutras are like a finger pointing at the moon. Once we have seen the p.117moon, what use do we have for the finger? And once we have understood this single truth of Zen, the true nature of the mind, why should we concern ourselves any longer with the Buddha’s teachings? Therefore, a man of past times has said, ‘The twelve divisions of the scriptures are all idle writings.’

“If you will open and read The Platform Sutra of Hui-neng, the sixth patriarch of this school, you will see that this is true. Once one has heard even a single word and thereby grasped and understood the truth, what use does one have for the teachings? How do you consider this principle?”

The sage replied: “You must first of all set aside the doctrines for the moment and consider the logic of the matter. Can anyone, without inquiring into the essential meaning of the Buddha’s lifetime teachings or investigating the basic principles of the ten schools, presume to admonish the nation and teach others? This Zen that you are talking about is something that I have studied exhaustively for some time. In view of the extreme doctrines that it teaches, I must say that it is a highly distorted affair.

“There are three types of Zen, known respectively as Thus Come One Zen, doctrinal Zen, and patriarchal Zen.72 What you are referring to is patriarchal Zen, and I would therefore like to give you a general idea of it. So listen, and understand what it is about.

“It speaks of transmitting something apart from the teachings. But apart from the teachings there are no principles, and apart from principles there are no teachings. Don’t you understand the logic of this, that principles are none other than teachings and teachings none other than principles? This talk about the twirled flower, the faint smile, and something being entrusted to Mahākāshyapa is in itself a teaching, and the four-character phrase about its being ‘independent of words or writing’ is likewise a teaching and a statement in words. This sort of talk has been around for a long while in both China and Japan. It may appear novel to you, but let me quote one or two passages that will clear up your misconceptions.

“Volume eleven of The Supplement to T’ien-t’ai’s Three Major Works states: ‘If one says that we are not to hamper ourselves by the use of verbal expressions, then how, for even an instant in this sahā world, can we carry on the Buddha’s work? Do the Zen followers themselves not use verbal explanations when they are giving instruction to others? If one sets aside words and phrases, then there is no way to explain the meaning of emancipation, so how can anyone ever hear about it?’

“Farther on, we read: ‘It is said that Bodhidharma came from the west and taught the “direct pointing to the mind of man” and “perceiving one’s true nature and attaining Buddhahood.” But are these same concepts not found in the Flower Garland Sutra and in the other Mahayana sutras? Alas, how can the people of our time be so foolish! You should all put faith in the teachings of the Buddha. The Buddhas, the Thus Come Ones, tell no lies!’

“To restate the meaning of this passage: if one objects that we are hampering ourselves with doctrinal writings and tying ourselves down with verbal explanations, and recommends a type of religious practice that is apart from the teachings of the sutras, then by what means are we to carry on the Buddha’s work and make good causes in this sahā world of ours? Even the followers of Zen, who advocate these views, themselves make use of words when instructing others. In addition, when one is trying to convey an understanding of the Buddha way, one cannot communicate the meaning if one sets aside words and phrases. Bodhidharma came to China from the west, p.118pointed directly to people’s minds, and declared that those minds were Buddha. But this principle is enunciated in various places even in the provisional Mahayana sutras that preceded the Lotus Sutra, such as the Flower Garland, Great Collection, and Great Wisdom sutras. To treat it as such a rare and wonderful thing is too ridiculous for words. Alas, how can the people of our time be so distorted in their thinking! They should put their faith in the words of truth spoken by the Thus Come One of perfect enlightenment and complete reward, who embodies the principle of the Middle Way that is the true aspect of all things.

“In addition, the Great Teacher Miao-lo in the first volume of his Annotations on ‘Great Concentration and Insight’ comments on this situation by saying, ‘The people of today look with contempt on the sutra teachings and emphasize only the contemplation of truth, but they are making a great mistake, a great mistake indeed!’

"However, during the fifty or more years since the Kennin era (1201–1204), the priests Dainichi and Budda7 have spread the teachings of the Zen school, casting aside all the various sutras and postulating a doctrine that is transmitted outside the scriptures. And Hōnen and Ryūkan have established the Pure Land school, contradicting the teachings of the true Mahayana and setting up the provisional doctrines. These men are in effect casting aside gems and instead gathering stones, abandoning the solid earth and trying to climb up into the air. They know nothing about the order in which the various doctrines should be propagated. The Buddha warned of such persons when he said that it was better to encounter a mad elephant than an evil friend.8

"Wondering how to resolve this dilemma, I made a vow. I decided that I would not heed the claims of these eight or ten schools, but would do as the Great Teacher T’ien-t’ai did and let the sutras themselves be my sole teacher, in this way determining which of the various teachings of the Buddha’s lifetime are superior and which are inferior. With this in mind, I began to read through all the sutras."

"In a scripture called the Nirvana Sutra, the Buddha says, “Rely on the Law and not upon persons.” Relying on the Law here means relying on the various sutras. Not relying upon persons means not relying on persons other than the Buddha, such as the bodhisattvas Universal Worthy and Manjushrī or the various Buddhist teachers I have enumerated earlier."

In the same sutra, the Buddha also says, “Rely on sutras that are complete and final and not on those that are not complete and final.” When he speaks of the “sutras that are complete and final,” he is referring to the Lotus Sutra, and when he speaks of “those that are not complete and final,” he means the Flower Garland, Mahāvairochana, Nirvana, and other sutras preached before, during, and after the preaching of the Lotus Sutra.

If we are to believe these dying words of the Buddha, we must conclude that the Lotus Sutra is the only bright mirror we should have, and that through it we can understand the heart of all the sutras."

"Accordingly, let us turn to the text of the Lotus Sutra itself. There we find it stated that “This Lotus Sutra [is the secret storehouse of the Buddhas, the Thus Come Ones]. Among the sutras, it holds the highest place.” If we accept these words of the sutra, then, like the lord Shakra dwelling on the peak of Mount Sumeru, like the wish-granting jewel that crowns the wheel-turning kings, like the moon that dwells above the forest of trees, like the knot of flesh that tops the head of a Buddha, so the Lotus Sutra stands like a wish-granting jewel crowning the Flower Garland, Mahāvairochana, Nirvana, and all the other sutras."

"If we set aside the pronouncements of the scholars and teachers and rely upon the text of the sutra, then we can see that the Lotus Sutra is superior to the Mahāvairochana, Flower Garland, and all the other sutras as plainly and as easily as a sighted person can distinguish heaven from earth when the sun is shining in a clear blue sky."

"And if we examine the texts of the Mahāvairochana, Flower Garland, and the other sutras, we will find that there is not a word or even a brushstroke in them that resembles the above-cited passage of the Lotus Sutra. True, at times they speak about the superiority of the Mahayana sutras as compared to the Hinayana sutras, or of the Buddhist truth as opposed to secular truth, or they praise the truth of the Middle Way as opposed to the various views that phenomena are non-substantial or that they have only temporary existence. But in fact they are like the rulers of petty kingdoms who, when addressing their subjects, speak of themselves as great kings. It is the Lotus Sutra that, in comparison to these various rulers, is the true great king.

The Nirvana Sutra alone of all the sutras has passages that resemble those of the Lotus Sutra. For this reason, the Buddhist scholars who preceded T’ien-t’ai in both northern and southern China were led astray into declaring that the Lotus Sutra is inferior to the Nirvana Sutra. But if we examine the text of the Nirvana Sutra itself, we will find that, as in the Immeasurable Meanings Sutra, the comparison is being made between the Nirvana Sutra and the sutras of the Flower p.693Garland, Āgama, Correct and Equal, and Wisdom periods that were expounded during the first forty and more years of the Buddha’s preaching life. It is in comparison to these earlier sutras that the Nirvana Sutra declares itself to be superior.

Moreover, the Nirvana Sutra, comparing itself with the Lotus Sutra, says: “When this [Nirvana] sutra was preached . . . the prediction had already been made in the Lotus Sutra that the eight thousand voice-hearers would attain Buddhahood, a prediction that was like a great harvest. Thus, the autumn harvest was over and the crop had been stored away for winter [when the Nirvana Sutra was expounded], and there was nothing left for it [but a few gleanings].” This passage from the Nirvana is saying that the Nirvana is inferior to the Lotus Sutra."

"The above passages [from the Lotus and Nirvana sutras] are perfectly clear on this point. Nevertheless, even the great scholars of northern and southern China went astray, so students of later ages should take care to examine them very thoroughly. For the passage [from the Lotus Sutra] not only establishes the superiority of the Lotus Sutra over the Nirvana Sutra, but indicates its superiority over all other sutras in the worlds of the ten directions".

I, Nichiren, am the most loyal subject in all of Japan. I do not believe that there has ever been, nor ever will be, anyone who can equal me in this respect. The reason I say so is as follows: When the great earthquake struck during the Shōka era (1257–1259) and the huge comet appeared in the first year of Bun’ei (1264), a number of wise persons, both Buddhist and non-Buddhist, performed divinations, but they could neither determine the causes of these disasters nor foretell what was to come. As for me, I secluded myself in a scripture library, and after pondering the matters based on the Buddhist p.1008teachings, I concluded that, because the people revere the priests of provisional Mahayana and Hinayana teachings, such as True Word, Zen, Nembutsu, and Precepts, and make light of the Lotus Sutra, the heavenly kings Brahmā and Shakra would rebuke them by ordering a country in the west to attack Japan. I submitted a written warning to this effect to the lay priest of Saimyō-ji, now deceased. People of all religions scoffed at it and dismissed it, but nine years later, in the fifth year of Bun’ei, an official declaration arrived from the great Mongol empire announcing its intention to attack Japan. Because my prediction had thus come true, the Nembutsu priests, True Word teachers, and others resented me and plotted against my life."

“Nowhere in all the five thousand or seven thousand volumes of sutras listed in the K’ai-yüan era catalog do we find a single scriptural passage that expresses disapproval of the Lotus Sutra and advises one to discard it or to cast it aside, nor any passage that says it is to be classified among the sundry practices and abandoned. If you disagree, you had better find some reliable passage from the sutras that will support your view, so that you may rescue Shan-tao and Hōnen from their torments in the hell of incessant suffering."

"Are persons who receive instruction orally from their teacher invariably free from error, while those who appear in later ages and who seek and investigate to be regarded as worthless? If so, then should we throw away the sutras and instead follow traditions handed down from the four ranks of bodhisattvas? Should a man throw away the deed of transfer received from his father and mother and instead rely upon oral transmissions? Are the written commentaries of the Great Teacher Dengyo so much trash, and the oral traditions handed down from the Great Teacher Jikaku the only guide to truth?" (Gosho Zenshu, p.1258)

Answer: Shakyamuni Buddha laid down a rule for future conduct when he said that we should “rely on the Law and not upon persons.” Bodhisattva Nagarjuna says that one should rely on treatises that are faithful to the sutras, but not rely on those that distort the sutras. T’ien-t’ai states, “That which accords with the sutras is to be written down and made available. But put no faith in anything that in word or meaning fails to do so.” And the Great Teacher Dengyo says, “Depend upon the preachings of the Buddha, and do not put faith in traditions handed down orally.”(The Selection of the Time)

Answer: Shakyamuni Buddha laid down a rule for future conduct when he said that we should “rely on the Law and not upon persons.” Bodhisattva Nagarjuna says that one should rely on treatises that are faithful to the sutras, but not rely on those that distort the sutras. T’ien-t’ai states, “That which accords with the sutras is to be written down and made available. But put no faith in anything that in word or meaning fails to do so.” And the Great Teacher Dengyo says, “Depend upon the preachings of the Buddha, and do not put faith in traditions handed down orally.” — The Selection of the Time

"Instead of wasting all those supplies and making work for other people by insisting upon traveling all the way to China, they should have made a more careful and thorough study of the doctrines of the Great Teacher Dengyo, who was their own teacher!. " - Repaying Debts of Gratitude

In the ninth volume of the Nirvana Sutra we read: “Good man, there are icchantikas, or persons of incorrigible disbelief. They pretend to be arhats, living in deserted places and speaking slanderously of the correct and equal sutras of the great vehicle. When ordinary people see them, they all suppose that they are true arhats and speak of them as great bodhisattvas.” It also says: “At that time, this sutra will be widely propagated throughout Jambudvīpa. In that age there will be evil monks who will steal this sutra and divide it into p.271many parts, losing the color, scent, and flavor of the correct teaching that it contains. These evil men will read and recite this sutra, but they will ignore and put aside the profound and vital principles that the Thus Come One has expounded in it and replace them with ornate rhetoric and meaningless talk. They will tear off the first part of the sutra and stick it on at the end, tear off the end and put it at the beginning, put the end and the beginning in the middle and the middle at the beginning or the end. You must understand that these evil monks are the companions of the devil.” - The Opening of the Eyes

“Among the various sutras, there must be one that is the monarch of all. Yet the ten schools and seven schools I have mentioned all argue with one another over which of the sutras it is and can reach no consensus. It is as though seven men or ten men were all trying to be the monarch of a single nation, thus keeping the populace in constant turmoil.

Wondering how to resolve this dilemma, I made a vow. I decided that I would not heed the claims of these eight or ten schools, but would do as the Great Teacher T’ien-t’ai did and let the sutras themselves be my sole teacher, in this way determining which of the various teachings of the Buddha’s lifetime are superior and which are inferior. With this in mind, I began to read through all the sutras.

In a scripture called the Nirvana Sutra, the Buddha says, “Rely on the Law and not upon persons.” Relying on the Law here means relying on the various sutras. Not relying upon persons means not relying on persons other than the Buddha, such as the bodhisattvas Universal Worthy and Manjushri or the various Buddhist teachers I have enumerated earlier.” (Repaying Debts of Gratitude)