Reverend Tsuchiya teaches* (slightly edited to improve upon his english translation) and my commentary

For some perspective on the Kempon Hokke Teachings:

Reverend Tsuchiya teaches* (slightly edited to improve upon his english translation) and my commentary

*Although I disagree with some things he teaches, for example, the utility of studying the Dhammapada, the utility of seated meditation, and not criticizing Islam, His knowledge of the doctrine of Nichiren is vast:

"The four phrases of criticism of the other sects.

Nichiren Shonin didn't criticize their practice or the sutras that they depend upon but their wrong doctrines and their misunderstandings of the teachings.

The Jodo Sect will go to hell. They worship only Amitabha Buddha, an expedient Buddha, ignoring the Buddha Shakyamuni. And they discard, close, seal and abandon all other sutras except the three Sutras of the Pure Land.

The Zen Sect is made up of devils. They insist on the transmission of doctrines without depending upon sutras and they meditate only to realize that they are already Buddhas.

The Shingon Sect will ruin the state. They worship Mahavairocana Tathagata (Dainichi) as an idealization of the truth of the universe. Dainichi is the same as Vairocana Buddha. Vairocana Buddha is a different name of the eternal Buddha Shakyamuni. But they don't know the truth, and look down on the Buddha Shakyamuni. They are Brahmans reincarnated as Buddhists who prefer to perform magic.

The Ritsu Sect is traitorous. The Ritsu Sect means Ryokan of Gokuraku-ji (temple) who was a priest of the Ritsu or Hinayana (Lesser Vehicle). He was very hypocritical, speaking ill of Nichiren Shonin. He appealed to the government to suppress Nichiren Shonin.

Difference between other sects of Nichiren

Like Happon-ha such as Hokke shu Honmon ryu and Honmon Butsuryu shu, not only Nichiren Sho-shu and SGI, many priests of Nichiren Shu say that the Buddha Sakyamuni written in the Gohonzon is an attendant of Namu Myoho renge kyo. Then they say that the principal image in the center of Gohonzon, five characters of Myoho, is the true Lord Buddha Sakyamuni of Honmon, namely the Tathagata Namu Myoho renge kyo. Rev. Udana Nikki and Rev. Simizu Ryuzan that were leading priests of former Nichiren Shu had been insisting on those wrong doctrines (before uniting with Kempon Hokke-Shu in 1941) but many priests of Nichiren Shu never corrected the above wrong doctrine. They worship Daimoku first of all, not the eternal Buddha Shakyamuni.

This wrong doctrine had arisen because they don't understand the teachings of Nichiren Shonin correctly. First of all, Nichiren Shonin never mentioned a Tathagata Namu Myoho renge kyo. Nichiren Shonin taught Namu Myoho renge kyo as the world of Buddha in our mind and the scene at Eagle Peak where Buddha Sakyamuni preaches the Lotus Sutra and gives us Daimoku and who emerges by keeping the Daimoku.

In the teachings of Nichiren Shonin; The eternal Buddha Shakyamuni is the principal image as "person". Daimoku, Namu Myoho renge kyo, is the principal image as dharma. Therefore, Mandara Gohonzon which Daimoku has been written in the center is the principal image of the dharma. Through Mandara Gohonzon as the principal image of the dharma, you will be able to have an audience with the eternal Buddha Shakyamuni and have emerge the world of Buddha within your mind. We, Kempon Hokke, should worship the eternal Buddha in the same way Nichiren Shonin did. We, Kempon Hokke, have to correct their mistakes as true disciples of Nichiren Shonin.

You must not forget Nichiren's criticism against other sects for worshipping other imaginary Buddhas and depreciating the founder Buddha Sakyamuni. You must not forget Nichiren's criticism against other sects that fail to identify the Buddha Shakyamuni who emerged in India with the eternal Buddha Shakyamuni in the Lotus sutra. Nichiren Shonin said in the Kaimoku Sho (Opening of the Eyes), "Those Buddhist schools that do not know The Life Span of the Buddha chapter in the Lotus Sutra are the same as beasts and birds; they do not know the debt they owe to the eternal Buddha."

In the Shakumon (the Theoretical or first half of the Lotus Sutra), the Buddha Shakyamuni preached that he practiced the Lotus Sutra in the remote past life as incarnations of many different bodhisattvas and Buddhas. But in the Honmon (the Essential or latter half of the Lotus Sutra, Buddha Shakyamini revealed that he has always been the eternal Buddha from the beginningless past and will be the Eternal Buddha until the infinite future. Therefore, there is not a fixed time when the eternal Buddha Sakyamuni attained enlightenment.

The true dharma preached in Chapter 16 of the Lotus Sutra reveals not only the identity of the Eternal Buddha Shakyamuni but also the activity of the Eternal Buddha. Myoho renge kyo is the condensation of the Eternal Buddha's activity. Therefore, Nichiren Shonin says in the Kanjin Honzon-sho (The True Object of Worship), "Shakyamuni Buddha's merit of practicing the bodhisattva way leading to Buddhahood, as well as that of preaching and saving all living beings since His attainment of Buddhahood, are altogether contained in the five words of myo, ho, ren, ge and kyo."

Stupid other sects say that "There is a first time when the Eternal Buddha Sakyamuni attained enlightenment. The Eternal Buddha Shakyamuni also attained enlightenment by worshipping the great dharma, Namu myoho renge kyo. Therefore, Namu myoho renge kyo is the master of the Eternal Buddha Shakyamuni." It is a made-up doctrine by the stupid sects. There is no such stupid doctrine in Nichiren's authentic writings. Of course, all other Buddhas attained enlightenment with the true dharma, the Lotus sutra, given to them by the Eternal Buddha Shakyamuni. We also attain enlightenment through the Myo Ho Ren Ge Kyo (the Five or Seven Characters) given to Nichiren and the Bodhisattvas of the Earth.

Nichiren Shonin says; The Lotus sutra is identical to Shakyamuni Buddha who would enter Nirvana and who never appears in front of they who do not believe in the Lotus sutra but he would always appear in front of those who believe in the Lotus Sutra as if he were alive in this world even after death.( Shugo Kokka-ron)

In polytheism they worship many deities and in bestowing divine favors they divide their labor. So, They are not able to understand what is the true faith. When they worship one deity, they forget other deities. Although Nichiren Shu puts statues or pictures of those such as Hariti or Mahakala on both sides of Gohonzon, Kempon Hokke forbids that kind of altar. Also, Although many priests of Nichiren Shu recite Dharani, saying that they can perform magic of Hariti, Kempo Hokke doesn't. Magic charm and fortune-telling are improper means of livelihood for true Nichiren monks. Since Nichiren Shu refuses to correct their wrong doctrines, a lot of priests are devoting themselves to fortune-telling and curses today. So-called Reidan-shi Kai factions perform Kito prayers (prayers for money) and divination has become influential in the Nichiren-Shu.

Rissho Kosei-kai is a new religion which was established about seventy years ago. They worship the eternal Buddha Shakyamuni, but don't respect the teachings of Nichiren Shonin. They criticize the doctrine of Nichiren Shonin and revere Niwano Nikkyo as the founder. Therefore, they don't use the Gohonzon of Nichiren Shonin.

About Honzon Mondo Sho

Many priests of Nichiren Shu misunderstand Nichiren's doctrine, as does the Nichiren-Shoshu, Happon-ha such as Hokke shu Honmon-ryu and HBS who insist stupidly that the Lotus Sutra and Daimoku is the master of the Buddha Sakyamuni (rather than his teaching or dharma). They utilize inauthentic writings or earlier writings against the authentic writings such as the Kaimoku-sho and the Kanjin Honzon-sho.

One of the inauthentic writings, the Honzon Mondo Sho which was purportedly copied by Nikko, is an example.

In the first sentence of Honzon Mondo-sho, you should pay attention to Nichiren's guidance, "We should regard the daimoku of the Lotus Sutra as the Honzon." and quotes, "where this sutra is expounded,~it is because this sutra contains My perfect body" from Hosshi-hon as a reason. It means, if you set up the Gohonzon there is surely the Eternal Buddha Shakyamuni

Next sentence of Honzon Mondo sho has been changed by Nichiren Shu. Because, Nichiren Shu insists strangely that Buddha Sakyamuni (Accommodative Body) is not the Lord Buddha Shakyamuni of the Lotus Sutra, that Daimoku is the Eternal Lord Buddha Shakyamuni of the Lotus Sutra. NOPPA translated it; The Lotus Sutra Wisdom of Insight Manual by Tripitaka Master Amoghavajra is based on the “Appearance of the Stupa of Treasures” chapter of the Lotus Sutra, and it regards Sakyamuni Buddha and the Buddha of the Many Treasures of the Lotus Sutra as the Honzon. But original sentence is “ it regards the Lord Buddha of the Lotus Sutra as the Honzon.” Please don’t overlook that Nichiren Shonin says “Buddha Sakyamuni is the Lord Buddha of the Lotus Sutra” by way of introduction.

That is to say, “This is because the Lotus Sutra is both father and mother to Sakyamuni Buddha and it is also the true intention of all the Buddhas. Sakyamuni Buddha and the Great Sun Buddha and each and every Buddha in the worlds throughout the universe are all born from the Lotus Sutra.” means that Buddha Sakyamuni, the Lord of the Lotus Sutra, would emerge in front of you, if you regard the Lotus Sutra as Honzon (Object of Devotion) without regarding the image of Buddha Sakyamuni as the Honzon.

To understand the Honzon Mondo Sho, you should refer to Shijo Kingo-dono Gohenji in 1272, also copied by Nikko. It says; "There is a difference between the Buddha Sakyamuni and the characters of the Lotus Sutra, but their mind is the same. Therefore, you should think that, if you see the characters of the Lotus Sutra, you are able to see the living Buddha Sakyamuni."

Commentary:

The one disagreement I have with Rev. Tsuchiya is that Nichiren stated that the Eternal Buddha emerged from the life of Shakyamuni Buddha when and only when he preached the Lotus Sutra. Even the Shakyamuni Buddha who preached the Agamas and the first fourteen chapters of the Lotus Sutra is no one to be in awe of:

"When we consider the matter in this light, we can see that Vairochana Buddha seated on the lotus pedestal of the ten directions as described in the Flower Garland Sutra, the little Shakyamuni described in the Āgama sutras, and the provisional Buddhas described in the sutras of the Correct and Equal and the Wisdom periods such as the Golden Light, Amida, and Mahāvairochana sutras are no more than reflections of the Buddha of the “Life Span” chapter. They are like fleeting reflections of the moon that float on the surfaces of various large and small bodies of water. The scholars of the various schools of Buddhism, confused as to [the nature of the Buddhas of] their own school and, more fundamentally, ignorant of [the Buddha of] the “Life Span” chapter of the Lotus Sutra, mistake the reflection in the water for the actual moon, some of them entering the water and trying to grasp it in their hands, others attempting to snare it with a rope. As T’ien-t’ai says, “They know nothing of the moon in the sky, but gaze only at the moon in the pond.” - Opening of the Eyes

The problem with viewing Shakyamuni Buddha of India as the Eternal Buddha is, it is easy to confuse this Buddha of the provisional teachings with the Eternal Buddha and paying devotion to "the little Shakyamuni of the Agamas" or even the Buddha who preached the Flower Garland and the other Mahayana sutras:

"Nevertheless, the schools of Buddhism other than Tendai have gone astray concerning the true object of devotion. The Dharma Analysis Treasury, Establishment of Truth, and Precepts schools take as their object of devotion the Shakyamuni Buddha who eliminated illusions and attained the way by practicing thirty-four kinds of spiritual purification. This is comparable to a situation in which the heir apparent of the supreme ruler of a state mistakenly believes himself to be the son of a commoner. The four schools of Flower Garland, True Word, Three Treatises, and Dharma Characteristics are all Mahayana schools of Buddhism. Among them the Dharma Characteristics and Three Treatises schools honor a Buddha who is comparable to the Buddha of the superior manifested body. This is like the heir of the supreme ruler supposing that his father was a member of the warrior class. The p.258Flower Garland and True Word schools look down upon Shakyamuni Buddha and declare the Buddha Vairochana and the Buddha Mahāvairochana to be their respective objects of devotion. This is like the heir looking down upon his own father, the supreme ruler, and paying honor to one who is of obscure origin simply because that person pretends to be the sovereign who abides by the principles of righteousness. The Pure Land school considers itself to be most closely related to the Buddha Amida, who is an emanation of Shakyamuni, and abandons Shakyamuni himself who is the lord of teachings. The Zen school behaves like a person of low birth who makes much of his small achievements and despises his father and mother. Thus the Zen school looks down upon both the Buddha and the sutras. All of these schools are misled concerning the true object of devotion. They are like the people who lived in the age before the Three Sovereigns of ancient China and did not know who their own fathers were. In that respect, the people of that time were no different from birds and beasts.

The people of these schools who are ignorant of the teachings of the “Life Span” chapter are similarly like beasts. They do not understand to whom they are obligated. Therefore, Miao-lo states: “Among all the teachings of the Buddha’s lifetime, there is no place [other than the ‘Life Span’ chapter] where the true longevity of the Buddha is revealed. A person ought to know how old his father and mother are. If a son does not even know how old his father is, he will also be in doubt as to what lands his father presides over. Though he may be idly praised for his talent and ability, he cannot be counted as a son at all!”

The Great Teacher Miao-lo lived in the T’ien-pao era (742–756) in the latter part of the T’ang dynasty.He made a deep and thorough examination of the Three Treatises, Flower Garland, Dharma Characteristics, True Word, and other schools, and the sutras upon which they are based. Then, he concluded that, if one fails to become acquainted with the Buddha of the “Life Span” chapter, one is no more than a talented animal who does not even know what lands one’s father presides over. “Though he may be idly praised for his talent and ability” refers to men like Fa-tsang and Ch’eng-kuan of the Flower Garland school or the Tripitaka Master Shan-wu-wei of the True Word school. These teachers had talent and ability, yet they were like sons who do not even know their own father." - Opening of the Eyes

"Therefore, when the historical Buddha enters into Parinirvana, the Buddhas of these pure lands pass away, and their pure lands also disappear. But the Saha-World of the Original Buddha is the eternal pure land, free from the three calamities and the four kalpas. In this eternal world the Buddha never disappeared in the past, nor is to appear in the future. All living beings under him are one with him because they have the wisdom of the Buddha in their minds." - The True Object of Worship

Is not here Nichiren making a distinction between the Historical Buddha and the Original Buddha?

Someone asked: Wasn’t Shakyamuni of India a reincarnation of the Original Eternal Buddha?

I replied, I believe a better word is emanation.

and then:

According to Nichiren, all those who attain Buddhahood through the Lotus Sutra are Three Bodied Tathagatas. I think the principle or paradox, "two but not two and one but not one" succinctly explains the reality. The Buddha described in the Juryo Chapter of the Lotus Sutra and the ancient Buddha that entered the mind and body of Nichiren is the Original Buddha. He could manifest as any Bodhisattva, Buddha, human, animal or even inanimate object such as an object of worship or writing as a condition for saving the people (bringing the people to Supreme and Perfect Enlightenment). In the Lotus Sutra, the Eternal Buddha of the Juryo Chapter states:

"I either preach my own body or preach the body of another or show my own body or show the body of another or show my own matter or show the matter of another."

So, in one sense, yes, the Eternal Buddha manifested as Shakyamuni Buddha when preaching the Lotus Sutra but also as Nichiren and other Supreme Votaries such as Jogyo, Muhengyo, Jogyo, and Anrugyo, and us when we obtain Buddhahood (two but not two, one but not one). The reason "one but not one", I believe, is that gratitude for the Eternal Buddha and Supreme Votaries, particularly Nichiren, is necessary for the subjugation of ego necessary for awakening. Listen Descartes, I could be wrong about this but Nichiren's analogy of the moon in the sky and the reflection of the moon in the bodies of water seems rather clear.

As long as one doesn't place too much emphasis on the Shakyamuni Buddha who attained Enlightenment for the first time under the Bodhi Tree and only embrace the Shakyamuni Buddha of the Juryo Chapter of the Lotus Sutra, one can't go wrong. In Teaching Practice, and Proof, Nichiren teaches:

"Moreover, when you must reply to the six difficult questions posed in Ryōkan’s appeal, bear in mind, as I have always said, that Nichiren’s disciples cannot accomplish anything if they are cowardly. As you debate the relative superiority and depth of the Lotus Sutra and other sutras, and whether or not they lead to enlightenment, remember that even the Shakyamuni Buddha described in the pre-Lotus Sutra teachings or in the theoretical teaching of the Lotus Sutra is no one to be in awe of; even less so are bodhisattvas at the stage of near-perfect enlightenment. Followers of schools based on the provisional teachings are of still less account. As you debate, bear in mind that because we embrace the Lotus Sutra our position is like that of the great heavenly king Brahmā, and it is not at all wrong to regard those who hold to lesser teachings as our subjects or even as barbarians."